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 BV 4500 .T29 1849 
 Taylor, Jeremy, 1613-1667. 
 The rule and exercises of 
 holy living 
 
THE ' 
 
 RULE AND E:?^^"""'" 
 
 HOLY L I V iTraT 
 
 IN WHICH ARE DESCRIBED 
 
 THE MEANS AND INSTRUMENTS OF OBTAINING EVERY 
 
 VIRTUE, 
 
 AND THE REMEDIES AGAINST EVERY VICE, 
 
 AND CONSIDERATIONS SERVING TO THE RESISTING 
 
 ALL TEMPTATIONS, 
 
 TOGETHER WITH 
 
 33 I a 2 t r sf, 
 
 CONTAINING 
 
 THE WHOLE DUTY OF A CHRISTIAN, 
 
 AND THE PARTS OF DEVOTION FITTED TO ALL OCCASIONS, 
 AND FURNISHED FOR ALL NECESSITIES. 
 
 By JEREMY TAYLOE, D.D. 
 
 AFTERWARDS LORD BISHOP OF DOWN AND CONNOR, AND OF DROMORE. 
 
 A NEW EDITION. 
 
 OXFORD : 
 
 JOHN HENRY PARKER; 
 
 AND 377, STRAND, LONDON. 
 
 JBDCCCXI.IX. 
 
ADVERTISEMENT. 
 
 In the following pages the whole of the Text of 
 Bishop Taylor's treatise is given — without altera- 
 tion or omission — according to the earliest and best 
 editions. Some of the marginal illustrations from the 
 Greek and Latin Classics &c. have, however, been 
 left out : while, on the other hand, the references to 
 Holy Scripture have been both carefully corrected, 
 and very considerably increased in number. 
 
THE EIGHT HONOURABLE AND TRULY NOBLE 
 
 EICHAED 
 
 LORD VAUGHAN, EARL OF CAREER Y, 
 
 KNIGHT OF THE HONOURABLE ORDER OF THE BATH. 
 
 My Lord, 
 
 I HATE lived to see Religion painted upon Banners, 
 and thrust out of Churches, and the Temple turned 
 into a Tabernacle, and that Tabernacle made ambula- 
 tory, and covered with skins of beasts and torn cur- 
 tains, and God to be worshipped not as He is the 
 Father of our Lord Jesus (an afflicted Prince, the 
 King of sufferings) nor as the God of peace (which 
 two appellatives God newly took upon Him in the 
 New Testament, and glories in for ever ;) but He is 
 owned now rather as the Lord of Hosts, which title 
 He was pleased to lay aside when the Kingdom of the 
 Gospel was preached by the Prince of peace. But 
 when Religion puts on armour, and God is not 
 acknowledged by His New-Testament titles, Religion 
 may have in it the power of the sword, but not the 
 power of godliness ; and we may complain of this to 
 God, and amongst them that are afflicted, but we 
 have no remedy, but what we must expect from the 
 fellowship of Christ's sufferings, and the returns of 
 the God of peace. In the mean time, and now that 
 Religion pretends to stranger actions upon new prin- 
 
THE EPISTLE DEDICATORY. V 
 
 ciples, and men are apt to prefer a prosperous error 
 before an afflicted truth, and some wQl think they are 
 religious enough if their worshippings have in them 
 the prevailing ingredient, and the Ministers of Reli- 
 gion are so scattered that they cannot unite to stop 
 the inundation, and from chairs or pulpits, from their 
 Synods or Tribunals, chastise the iniquity of the 
 error and the ambition of evil guides, and the infi- 
 delity of the willingly-seduced multitude, and that 
 those few good people who have no other plot in 
 their Religion but to serve God and save their souls, 
 do want such assistances of ghostly counsel as may 
 serve their emergent needs, and assist their endeavours 
 in the acquist of virtues, and relieve their dangers 
 when they are tempted to sin and death ; I thought I 
 had reasons enough inviting me to draw into one body 
 those advices which the several necessities of many 
 men must use at some time or other, and many of 
 them daily : that by a collection of holy precepts 
 they might less feel the want of personal and attend- 
 ing guides, and that the rules for conduct of Souls 
 might be committed to a book which they might 
 always have ; since they could not always have a 
 Prophet at their needs, nor be suffered to go up to the 
 House of the Lord to inquire of the appointed oracles. 
 I know, my Lord, that there are some interested per- 
 sons who add scorn to the afflictions of the Church of 
 England, and because she is afflicted by men, call her 
 forsaken of the Lord; and because her solemn assem- 
 blies are scattered, think that the Religion is lost, and 
 the Church divorced from God, supposing Christ (who 
 was a man of sorrows) to be angry w^ith His spouse 
 when she is like Him, [for that is the true state of the 
 error] and that He who promised His Spirit to assist 
 His servants in their troubles, will, because they are 
 in trouble, take away the Comforter from them, who 
 
vi THE EPISTLE DEDICATORY. 
 
 cannot be a comforter, but while He cures our sad- 
 nesses, and relieves our sorrows, and turns our perse- 
 cutions into joys, and crowns, and sceptres. But 
 concerning the present state of the Church of Eng- 
 land^ I consider, that because we now want the bless- 
 ings of external communion in many degrees, and the 
 circumstances of a prosperous and unafflicted people, 
 we are to take estimate of ourselves with single judg- 
 ments, and every man is to give sentence concerning 
 the state of his own Soul by the precepts and rules of 
 our Law -giver ^ not by the after-decrees and usages of 
 the Church ; that is, by the essential parts of Religion 
 rather than by the uncertain significations of any ex- 
 terior adherencies : for though it be uncertain, when 
 a man is the member of a Church, whether he be a 
 member to Christ or no, because in the Church's net 
 there are fishes good and bad ; yet we may be sure, 
 that if we be members of Christ, we are of a Church 
 to all purposes of spiritual Religion and salvation ; 
 and, in order to this, give me leave to speak this great 
 truth : 
 
 That man does certainly belong to God, who 1. 
 Believes and is baptized into all the Articles of the 
 Christian Faith, and studies to improve his knowledge 
 in the matters of God, so as may best make him to 
 live a holy life. 2. He that in obedience to Christ 
 worships God diligently, frequently, and constantly, 
 with natural Religion, that is, of prayer, praises and 
 thanksgiving. 3. He that takes all opportunities to 
 remember Christ's death by a frequent Sacrament (as 
 it can be had ;) or else by inward acts of understand- 
 ing, will, and memory, (which is the spiritual com- 
 munion,) supplies the want of the external rite. 4. He 
 that lives chastely ; 5. And is merciful ; 6. And de- 
 spises the world, using it as a man, but never suffer- 
 ing it to rifle a duty ; 7. And is just in his dealing, 
 
THE EPISTLE DEDICATOKY. VU 
 
 and diligent in his calling. 8. He that is humble in 
 his spirit, 9. And obedient to government, 10. And 
 content in his fortune and employment. 11. He that 
 does his duty because he loves God: 12. And espe- 
 cially if after all this he be afflicted, and patient, or 
 prepared to suffer affliction for the cause of God. The 
 man that hath these twelve signs of grace and predes- 
 tination, does as certainly belong to God, and is His 
 son, as surely as he is His creature. 
 
 And if my brethren in persecution, and in the bonds 
 of the Lord Jesus, can truly shew these marks, they 
 shall not need be troubled that others can shew a 
 prosperous outside, great revenues, pubHc assem- 
 blies, uninterrupted successions of Bishops, prevailing 
 armies, or any arm of tlesh, or less certain circum- 
 stance. These are the marks of the Lord Jesus and 
 the characters of a Christian : this is a good Religion : 
 and these things God's grace hath put into our powers, 
 and God's Laws have made to be our duty, and the 
 nature of men and the needs of commonwealths have 
 made to be necessary. The other accidents and pomps 
 of a Church are things without our power, and are not 
 in our choice : they are good to be used when they 
 may be had, and they help to illustrate or advantage 
 it: but if any of them constitute a Church in the 
 being of a Society and a Government, yet they are not 
 of its constitution as it is Christian, and hopes to be 
 saved. 
 
 And now the case is so with us, that we are re- 
 duced to that Religion which no man can forbid, which 
 we can keep in the midst of a persecution, by which 
 the Martyrs in the days of our fathers went to 
 Heaven ; that by which we can be servants of God, 
 and receive the Spirit of Christ, and make use of His 
 comforts, and live in His love and in charity with all 
 men: and they that do so, cannot perish. 
 
Mil THE EPISTLE DEDICATORY. 
 
 My Lord, I have now described some general lines 
 and features of that Religion, which I have more par- 
 ticularly set down in the following pages : in which I 
 have neither served nor disserved the interest of any 
 party of Christians as they are divided by uncharitable 
 names from the rest of their brethren, and no man 
 will have reason to be angry with me for refusing to 
 mingle in his unnecessary or vicious quarrels; especi- 
 ally while I study to do him good by conducting him 
 in the narrow way to Heaven, without intricating him 
 in the labyrinths and wild turnings of questions and 
 uncertain talkings. I have told what men ought to 
 do, and by what means they may be assisted ; and in 
 most cases I have also told them why ; and yet with 
 as much quickness as I could think necessary to esta- 
 blish a rule, and not to engage in Homilj* or Discourse. 
 In the use of which rules (although they are plain, 
 useful, and fitted for the best and worst understand- 
 i.igs, and for the needs of all men, yet) I shall desire 
 the reader to proceed with the following advices. 
 
 1. They that will with profit make use of the pro- 
 per instruments of virtue, must so live, as if they were 
 always under the physician's hand. For the counsels 
 of Religion are not to be applied to the distempers of 
 the Soul, as men use to take hellebore; but they 
 must dwell together with the Spirit of a man, and be 
 twisted about his understanding for ever: they must 
 be used like nourishment, that is, by a daily care and 
 meditation ; not like a single medicine, and upon the 
 actual pressure of a present necessity. For counsels 
 and wise discourses applied to an actual distemper at 
 the best are but like strong smells to an epileptic 
 person, sometimes they may raise him, but they never 
 cure him. The following rules if they be made fami- 
 liar to our natures, and the thoughts of every day, 
 may make virtue and Religion become easy and habi- 
 
THE EPISTLE DEDICATOHT. IX 
 
 tual: but when the temptation is present, and hath 
 already seized upon some portions of our consent, we 
 are not so apt to be counselled, and we find no gust or 
 relish in the precept ; the lessons are the same, but the 
 instrument is unstrung, or out of tune. 
 
 2. In using the instruments of virtue we must be 
 curious to distinguish instruments from duties, and 
 prudent advices from necessary injunctions; and if by 
 any other means the duty can be secured, let there be 
 no scruples stirred concerning any other helps : only, 
 if they can in that case strengthen and secure the duty, 
 or helj) towards perseverance, let them serve in that 
 station in which they can be placed. For there are some 
 persons in whom the Spirit of God hath breathed so 
 bright a flame of love, that they do all their acts of 
 virtue by perfect choice and without objection, and 
 their zeal is warmer than that it will be allayed by 
 temptation : and to such persons mortification by phi- 
 losophical instruments, as fasting, sackcloth, and other 
 rudenesses to the body, is wholly useless; it is always 
 a more uncertain means to acquire any virtue, or 
 secure any duty ; and if love hath filled all the corners 
 of our Soul, it alone is able to do all the work of God. 
 
 3. Be not nice in stating the obligations of Religion ; 
 but where the duty is necessary, and the means very 
 reasonable in itself, dispute not too busily whether in 
 all circumstances it can fit thy particular ; but stiper 
 totam materia)-}!, upon the whole, make use of it. For 
 it is a good sign of a great Religion, and no impru- 
 dence, when we have sufliciently considered the sub- 
 stance of afl\urs, then to be easy, humble, obedient, 
 apt and credulous in the circumstances which are 
 appointed to us in particular by our spiritual guides, 
 or in general by all wise men in cases not unlike. He 
 that gives alms, does best, not always to consider the 
 minutes and strict measures of his ability, but to give 
 
X THE EPISTLE DEDICATOKY. 
 
 freely, incuriously, and abundantly. A man must not 
 weigh grains in the accounts of his repentance ; but 
 for a great sin have a great sorrow, and a great severity, 
 and in this take the ordinary advices; though it may 
 be a less rigour might not be insufficient : aKpi^oblnaiov, 
 or arithmetical measures, especially of our own pro- 
 portioning, are but arguments of want of love and of 
 forwardness in Religion; or else are instruments of 
 scruple, and then become dangerous. Use the rule 
 heartily and enough, and there will be no harm in thy 
 error, if any should happen. 
 
 4. If thou intendest heartily to serve God, and 
 avoid sin in any one instance, refuse not the hardest 
 and most severe advice that is prescribed in order to 
 it, though possibly it be a stranger to thee ; for what- 
 soever it be, custom will make it easy. 
 
 5. When any instruments for the obtaining any 
 virtue or restraining any vice are propounded, observe 
 which of them fits thy person, or the circumstances of 
 thy need, and use it rather than the other ; that by 
 this means thou mayest be engaged to watch and use 
 spiritual arts and observation about thy Soul. Con- 
 cerning the managing of which, as the interest is 
 greater, so the necessities are more and the cases 
 more intricate, and the accidents and dangers greater 
 and more importunate; and there is greater skill 
 required than in the securing an estate, or restoring 
 health to an infirm body. I wish all men in the world 
 did heartily believe so much of this as is true : it would 
 very much help to do the work of God. 
 
 Thus (my Lord) I have made bold by your hand to 
 reach out this little scroll of cautions to all those who, 
 by seeing your honoured names set before my book, 
 shall by the fairness of such a frontispiece be invited 
 to look into it, I must confess it cannot but look like 
 a design in me to borrow your name and beg your 
 
THE EPISTLE DEDICATORY. XI 
 
 patronage to my book, that if there be no other worth 
 in it, yet at least it may have the splendor and warmth 
 of a burning-glass, which, borrowing a flame from the 
 eye of Heaven, shines and burns by the rays of the 
 sun, its patron. I will not quit myself from the sus- 
 picion : for I cannot pretend it to be a present either 
 of itself fit to be offered to such a personage, or any 
 part of a just return (but I humbly desire you would 
 own it for an acknowledgment) of those great endear- 
 ments and noblest usages you have past upon me : 
 but so, men in their Religion give a piece of gum, or 
 the fat of a cheap lamb, in Sacrifice to Him that gives 
 them all that they have or need : and unless He who 
 was pleased to employ your lordship as a great minis- 
 ter of His providence in making a promise of His 
 good to me, the meanest of His servants, \that he would 
 never leave me nor forsake me'] shall enable me by 
 greater services of Religion to pay my great debt to 
 your honour, I must still increase my score, since I 
 shall noAv spend as much in my needs of pardon for 
 this boldness, as in the reception of those favours by 
 which I stand accountable to your lordship, in all the 
 bands of service and gratitude; though I am in the 
 deepest sense of duty and affection. 
 
 My most honoured Lord, 
 
 Your honour's most obliged and 
 
 most humble servant, 
 
 JER. TAYLOR. 
 
THE CONTENTS. 
 
 CHAP. I. 
 
 PAGE 
 
 Consideration of the general instruments and 
 means serving to a holy life, by way of intro- 
 DUCTION . . . . . .1 
 
 Sect. I. — Care of Time, and the manner of spending it . 3 
 Twenty-three rules for employing our time . . 6 
 
 The five benefits of this exercise . . .13 
 
 Sect. II. — Purity of Intention or purpose in all our 
 
 actions, &c. ..... ib. 
 
 Ten rules for our Intentions . . . .15 
 
 Eight signs of Purity of Intention . . .17 
 
 Three Appendant Considerations . . .20 
 
 Sect. III. — The Consideration and practice of the pre- 
 sence of God . . . . . .21 
 
 Six several manners of the Divine presence . . 22 
 
 Ten rules of exercising this consideration . . 26 
 
 The five benefits of this exercise . . .28 
 
 Prayers and Devotions according to the Religion and 
 
 purposes of the foregoing Considerations . . 30 
 
 Devotions for ordinary days . . . . ib. 
 
 CHAP. II. 
 
 Of Christian Charity . . . . 48 
 
 Sect. I. — Of Sobriety in the general sense . . ib. 
 
 Five evil consequents of Voluptuousness or Sensuality 49 
 
 Three Degrees of Sobriety . . . .50 
 
 Six rules for suppressing Voluptviousness . . ib. 
 
 Sect. II. — Of Temperance in Eating and Drinking . 53 
 
 Four Measures of Temperance in Eating . . 54 
 
 Eight Signs and Effects of Temperance . . 55 
 
 Of Drunkenness . . . . .56 
 
 Seven Evil consequents to Drunkenness . . 57 
 
CONTENTS. 
 
 Xlll 
 
 PAGE 
 
 Eight Signs of Drunkenness . . . .59 
 
 Eleven Rules for obtaining Temperance . . 60 
 
 Sect. III.— Of Chastity . . . .62 
 
 The ten evil consequents of Uncleanness . . 65 
 
 Seven acts of Chastity in general . . .69 
 
 Five acts of Virginal or Maiden Chastity . . 70 
 
 Five rules for Widows or Vidual Chastity . .71 
 
 Six rules for married persons, or Matrimonial Chastity 72 
 Ten remedies against Uncleanness . . .75 
 
 Sect. IV.— Of Humility . . . .79 
 
 Nine arguments against Pride, by way of consideration ib. 
 Nineteen acts or offices of Humility . . .81 
 
 Fourteen means and exercises of obtaining and increas- 
 ing the grace of Humility . . . .86 
 Seventeen signs of Humility . . . .91 
 
 Sect. V.— Of Modesty . . . . .92 
 
 Four acts and duties of Modesty as it is opposed to 
 Curiosity . . . . . .93 
 
 Six acts of Modesty as it is opposed to Boldness . 96 
 
 Ten acts of Modesty as it is opposed to Indecency . 97 
 
 Sect. VI. — Of Contentedness in all estates, &c. . 99 
 
 Two general arguments for Content . . .101 
 
 Eight Instruments or exercises to procure Contentedness 104 
 Eight means to obtain Content, by way of consideration 114 
 The consideration applied to particular cases . . ib. 
 
 Of Poverty or a low Fortune . . . .121 
 
 The charge of many Children .... 126 
 Violent necessities . . • . . 127 
 
 Death of Children, Friends, &c. ... 128 
 
 Untimely Death . . . . .129 
 
 Death unseasonable . . . . .131 
 
 Sudden death or violent . . . .132 
 
 Being Childless . . . . . ib. 
 
 Evil, or unfortunate Children . . 133 
 
XIV CONTENTS. 
 
 PAGB 
 
 Our own Death ..... 133 
 
 Prayers for the several graces and parts of Christian 
 sobriety, fitted to tlie necessity of several persons . 134 
 
 CHAP. III. 
 Of Christian Justice .... 139 
 
 Sect, I. — Of Obedience to Superiors . . .140 
 
 Fifteen acts and duties of Obedience to all our Superiors 141 
 Twelve remedies against Disobedience, by way of con- 
 sideration . . . . . .144 
 
 Three Degrees of Obedience .... 148 
 
 Sect. II. — Of Provision, or that part of Justice which is 
 
 due from Superiors to Inferiors . . . 149 
 
 Twelve duties of Kings and all the Supreme power, as 
 Law-givers . . . . . . ib. 
 
 Two duties of Superiors as they are Judges . .152 
 
 Five duties of Parents to their Children . .153 
 
 Duty of Husbands and "Wives reciprocally . . 155 
 
 Seven duties of Masters of Families . . 156 
 
 Duty of Guardians or Tutors . . . ib. 
 
 Sect. III. — Of Negotiation, or Civil Contracts . . 157 
 
 Thirteen rules and measures of Justice in bargaining . ib. 
 Sect. IV.— Of Restitution . . . .161 
 
 Seven rules of making Restitution as it concerns the 
 persons obliged . . . . .162 
 
 Nine as it concerns other circumstances . .165 
 
 Prayers to be said in relation to the several Obligations 
 and Offices of Justice .... 168 
 
 CHAP. IV. 
 Of Christian Religion .... 175 
 
 I. Of the internal actions of Religion . . . ib. 
 
 Sect. I.— Of Faith . . . . .176 
 
 The seven acts and offices of Faith . . . ib. 
 
 Two signs of true Faith . . . .177 
 
 Eight means and instruments to obtain Faith . .180 
 
CONTENTS. XV 
 
 rAOJB 
 
 Sect. IL— Of Christian Hope . . . .181 
 
 The five acts of Hope . . . .182 
 
 Five rules to govern our Hope . . . .183 
 Twelve means of Hope, and remedies against Despair 184 
 
 Sect. III.— Of Charity or the Love of God . .189 
 
 The eight acts of Love to God . . .191 
 
 The three measures and rules of Divine Love . .193 
 
 Six helps to increase our Love to God, by way of 
 
 exercise . . . . . .194 
 
 The two several states of Love to God . . 196 
 
 viz. The state of Obedience . . . ib. 
 
 The state of Zeal . . . . .197 
 
 Eight cautions and rules concerning Zeal . . ib. 
 
 II. Of the external actions of Religion . .199 
 Sect. IV.— Of Reading or Hearing the Word of God . 200 
 
 Five general considerations concerning it . . ib. 
 
 Five rules for Hearing or Reading the Word . 202 
 
 Four rules for reading spiritual Books or hearing Sermons 203 
 Sect. V. — Of Fasting ..... 204 
 
 Fifteen rules for Christian Fasting . . . ib. 
 
 Benefits of Fasting ..... 209 
 Sect. VI. — Of keeping Festivals, and days holy to the 
 
 Lord; particularly the Lord's day . . . 210 
 
 Ten rules for keeping the Lord's day and other Chris- 
 tian Festivals ..... 212 
 
 III. Of mixed actions of Religion . . , 215 
 Sect. VIL— Of Prayer .... 216 
 
 Eight motives to Prayer . . . . ib. 
 
 Sixteen rules for the practice of Prayer . . 217 
 
 Six cautions for making Vows .... 224 
 Seven remedies against Wandering thoughts, &c. . 225 
 
 Ten signs of tediousness of Spirit in our Prayers and all 
 
 actions of Religion ..... 226 
 Eleven remedies against tediousness of Spirit . . 227 
 
XVI CONTENTS. 
 
 PACK 
 
 Sect. VIII.— Of Alms . . . . .231 
 
 The eighteen several kinds of Corporal Alms . . 232 
 
 The fourteen several kinds of Spiritual Alms . .233 
 
 The five several kinds of mixed Alms . . . ib. 
 
 Sixteen rules for giving Alms .... 234 
 Thirteen motives to Charity .... 240 
 Remedies against the Parents of Unmercifulness . 242 
 
 1. Nine against Envy, by way of consideration • ib. 
 
 2. Twelve remedies against Anger, by way of exercise 243 
 Thirteen remedies against Anger, by way of considera- 
 tion . . . . . . .247 
 
 Seven remedies against Covetousness . . . 249 
 
 Sect. IX. — Of Repentance .... 255 
 
 Eleven acts and parts of Repentance . . . 257 
 
 Four motives to Repentance .... 264 
 
 Sect. X. — Of Preparation to, and the manner how to re- 
 ceive the Sacrament of the Lord's Supper . . 266 
 Fourteen rules for preparation and worthy Communi- 
 cating ...... 268 
 
 The effects and benefits of worthy, &c. . . 274 
 
 Prayers for all sorts of men, &c. . .276 
 
THE 
 
 RULE AND EXERCISES 
 
 OF 
 
 i^olB ILibing, $cc. 
 
 CHAP. I. 
 
 CONSIDERATION OF THE GENERAL INSTRUMENTS AND 
 
 MEANS SERVING TO A HOLY LIFE, BY WAY OF 
 
 INTRODUCTION. 
 
 It is necessary that every 
 man sliould consider, that, 
 since God hath given him 
 an excellent nature, wisdom 
 and choice, an understand- 
 ing soul, and an immortal 
 spirit, having made him lord ' 
 over the beasts, and but a 
 little lower than the An- 
 gels ; He hath also appoint- 
 ed for him a work and a 
 service great enough to em- 
 ploy those abilities, and 
 hath also designed him to a 
 state of life after this, to 
 which he can only arrive 
 by that service and obe- 
 dience. And therefore, as 
 every man is wholly God's 
 
 own portion by the title of 
 Creation ; so all our labours 
 and care, all our powers and 
 faculties, must be wholly 
 employed in the service of 
 God, even all the days of 
 our life : that, this life be- 
 ing ended, we may live with 
 Him for ever. 
 
 Neither is it sufficient, 
 that we think of the service 
 of God as a work of the 
 least necessity, or of small 
 employment ; but that it 
 be done by us as God in- 
 tended it: that it be done 
 with great earnestness and 
 passion, with much zeal and 
 desire ; that we refuse no 
 
THE INTRODUCTION TO HOLT LIFE. 
 
 labour, that we bestow upon 
 it much time, that we use 
 the best guides, and arrive 
 at the end of glory by all 
 the ways of grace, of pru- 
 dence, and religion. 
 
 And indeed, if we consi- 
 der how much of our lives 
 is taken up by the needs of 
 nature ; how many years 
 are wholly spent, before we 
 come to any use of reason ; 
 how many years more, be- 
 fore that reason is useful to 
 us to any great purposes ; 
 how imperfect our discourse 
 is made by our evil edu- 
 cation, false principles, ill 
 company, bad examples, and 
 want of experience ; how 
 many parts of our wisest 
 and best years are spent in 
 eating and sleeping, in 
 necessary businesses and 
 unnecessary vanities, in 
 worldly civilities and less 
 useful circumstances, in the 
 learning arts and sciences, 
 languages or trades ; that 
 little portion of hours, that 
 is left for the practices of 
 piety and religious walking 
 with God, is so short and 
 trifling, that, were not the 
 goodness of God infinitely 
 great, it might seem unrea- 
 sonable or impossible for us 
 to expect of Him eternal 
 joys in heaven, even after 
 the well spending those 
 few minutes, which are left 
 
 for God and God's service, 
 after we have served our- 
 selves and our own occa- 
 sions. 
 
 And yet it is consider- 
 able, that the fruit, which 
 comes from the many days 
 of recreation and vanity, is 
 very little ; and, although 
 we scatter much, yet we 
 gather but little profit : but 
 from the few hours we spend 
 in prayer and the exercises 
 of a pious life the return is 
 great and profitable ; and 
 what we sow in the minutes 
 and spare portions of a few 
 years, grows up to crowns 
 and sceptres in a happy 
 and a glorious eternity. 
 
 1. Therefore, although it 
 cannot be enjoined, that the 
 greatest part of our time be 
 spent in the direct actions 
 of devotion and religion, 
 yet it will become, not only 
 a duty, but also a great 
 providence, to lay aside for 
 the services of God and the 
 businesses of the Spirit as 
 much as we can : because 
 God rewards our minutes 
 with long and eternal hap- 
 piness ; and the greater 
 portion of our time we give 
 to God, the more we trea- 
 sure up for ourselves ; and 
 No man is a better merchant 
 than he that lays out his 
 time upon Ood, and his 
 money upon the poor. 
 
THE INTRODUCTION TO HOLY LIFE. 
 
 2. Only it becomes us to 
 remember, and to adore 
 God's goodness for it, that 
 God hath not only permitted 
 us to serve the necessities 
 of our nature, but hath 
 made them to become parts 
 of our duty ; that if we, by 
 directing these actions to 
 the glory of God, intend 
 them as instruments to con- 
 tinue our persons in His ser- 
 vice, He, by adopting them 
 into religion, may turn our 
 nature into grace, and ac- 
 cept our natural actions as 
 actions of Religion. God is 
 pleased to esteem it for a 
 part of His service, if -we eat 
 or drink ; so it be done 
 temperately, and as may 
 best preserve our health, 
 that our health may enable 
 our services toAvards Him: 
 and there is no one minute 
 of our lives (after we are 
 come to the use of reason) 
 but we are or may be doing 
 the work of God, even then 
 when we most of all serve 
 ourselves. 
 
 3. To which if we add, 
 that in these and all other 
 actions of our lives we 
 
 always stand before God, 
 acting and speaking and 
 thinking in His presence, 
 and that it matters not that 
 our conscience is sealed with 
 secrecy, since it lies open to 
 God ; it will concern us to 
 behave ourselves carefully, 
 as in the presence of our 
 Judge. 
 
 These three considera- 
 tions rightly managed, and 
 applied to the several parts 
 and instances of our lives, 
 will be, like Elisha stretched 
 upon the child, apt to put 
 life and quickness into every 
 part of it, and to make us 
 live the life of grace, and 
 do the work of God. 
 
 I shall therefore, by way 
 of introduction, reduce these 
 three to practice, and shew 
 how every Christian may 
 improve all and each of 
 these to the advantage of 
 piety, in the whole course 
 of his life : that if he please 
 to bear but one of them 
 upon his spirit, he may feel 
 the benefit, like an uni- 
 versal instrument, helpful 
 in all spiritual and tempo- 
 ral actions. 
 
 Sect. I. 
 
 The first general instrument of Holy Living, Care 
 
 onr Time. 
 
 He that is choice of his 
 time, will also be choice of 
 his company, and choice of 
 his actions : lest the first 
 
 b2 
 
 engage him in vanity and 
 loss ; and the latter, by be- 
 ing criminal, be a throwing 
 his time and himself away, 
 
CARE OF OUR TIME. 
 
 and a going back in the ac- 
 counts of Eternity. 
 
 God hath given to man a 
 short time here upon earth, 
 and yet upon this short time 
 Eternity depends : but so, 
 that for every hour of our 
 life (after we are persons 
 capable of laws and know 
 good from evil) we must 
 give account to the great 
 Judge of men and Angels. 
 And this is it which our 
 blessed Saviour told us, that 
 we must account for every 
 idle word * ; not meaning, 
 that every word which is 
 not designed to edification, 
 or is less prudent, shall be 
 reckoned for a sin ; but that 
 the time which we spend in 
 our idle talking and unprofit- 
 able discoursings, that time 
 which might and ought to 
 have been employed to spi- 
 ritual and useful purposes, 
 that is to be accounted for. 
 For we must remember, 
 that we have a great work 
 to do ; many enemies to 
 conquer, many evils to pre- 
 vent, much danger to run 
 through, many difficulties to 
 be mastered, many neces- 
 sities to serve, and much 
 good to do, many children to 
 provide for, or many friends 
 to support, or many poor to 
 relieve, or many diseases to 
 cure ; besides the needs of 
 
 » Matt. 
 
 nature and of relation, our 
 private and our public cares, 
 and duties of the world, 
 which necessity and the pro- 
 vidence of God hath adop- 
 ted into the family of Re- 
 ligion. 
 
 And, that we need not 
 fear this instrument to be a 
 snare to us, or that the duty 
 must end in scruple, vexa- 
 tion, and eternal fears ; we 
 must remember, that the 
 life of every man may be so 
 ordered (and indeed must) 
 that it may be a perpetual 
 serving of God : the great- 
 est trouble and most busy 
 trade and worldly incum- 
 brances, when they are ne- 
 cessary, or charitable, or pro- 
 fitable in order to any of 
 those ends which we are 
 bound to serve, whether 
 public or private, being a 
 doing God's work. For God 
 provides the good things of 
 the world to serve the needs 
 of nature, by the labours 
 of the ploughman, the 
 skill and pains of the ar- 
 tisan, and the dangers and 
 trafiick of the merchant : 
 these men are in their call- 
 ings the ministers of the Di- 
 vine providence, and the 
 stewards of the creation, and 
 servants of a great family 
 of God, the world., in the 
 employment of procuring 
 
CARE OP OUR TIME. 
 
 necessaries for food and clo- 
 thing, ornament and physic. 
 In their proportions also, a 
 king and a priest and a pro- 
 phet, a judge and an advo- 
 cate, doing the works of 
 their employment according 
 to their proper rules, are 
 doing the work of God, be- 
 cause they serve those ne- 
 cessities which Grod hath 
 made, and yet made no pro- 
 visions for them but by their 
 ministry. So that no man 
 can complain that his call- 
 ing takes him off from re- 
 ligion: his calling itself and 
 his very worldly employ- 
 ment in honest trades and 
 offices is a serving of God ; 
 and, if it be moderately pur- 
 sued, and according to the 
 rules of Christian prudence, 
 will leave void spaces enough 
 for prayers and retirements 
 of a more spiritual religion. 
 God hath given every man 
 work enough to do, that there 
 shall be no room for idle- 
 ness ; and yet hath so or- 
 dered the world, that there 
 shall be space for devotion. 
 He that hath the fewest 
 businesses of the world, is 
 called upon to spend more 
 time in the dressing of his 
 Soul ; and he that hath the 
 most affairs, may so order 
 them, that they shall be a 
 service of God ; whilst at 
 
 b Ezek. xvi. 49. 
 
 certain periods they are 
 blessed with prayers and 
 actions of religion, and all 
 day long are hallowed by a 
 holy intention. 
 
 However, so long as idle- 
 ness is quite shut out from 
 our lives ; all the sins of 
 wantonness, softness, and ef- 
 feminacy are prevented, and 
 there is but little room left 
 j for temptation : and there- 
 I fore to a busy man tempta- 
 tion is fain to climb up to- 
 gether with his businesses, 
 and sins creep upon him 
 only by accidents and oc- 
 casions ; whereas to an idle 
 person they come in a full 
 body, and with open vio- 
 lence, and the impudence 
 of a restless importunity. 
 
 Idleness is called " the sin 
 of Sodom and her daughters, 
 and indeed is<= the burial of 
 a living man : an idle per- 
 son being so useless to any 
 piu'poses of God and man, 
 that he is like one that is 
 dead, unconcerned in the 
 changes and necessities of 
 the world ; and he only lives 
 to spend his time, and eat 
 the fruits of the earth : like 
 a vermin or a wolf, when 
 their time comes they die 
 and perish, and in the mean 
 time do no good ; they nei- 
 ther plough nor carry bur- 
 thens ; all that they do, 
 
6 
 
 CARE OF OUR TIME. . 
 
 either is unprofitable, or 
 mischievous. 
 
 Idleness is the greatest 
 prodigality in the world : it 
 throws away that which is 
 un valuable in respect of its 
 present use, and irreparable 
 when it is past, being to be 
 recovered by no power of 
 art or nature. But the way 
 to secure and improve our 
 time we may practise in 
 the following Rules. 
 
 Rides for employing out 
 Time. 
 
 1. In the morning, when 
 you awake, accustom your- 
 self to think first upon God, 
 or something in order to His 
 service ; and at night also, 
 let Him close thine eyes : 
 and let your sleep be neces- 
 sary and healthful, not idle 
 and expensive of time be- 
 yond the needs and con- 
 veniencies of nature ; and 
 sometimes be curious to see 
 the preparation which the 
 Sun makes, when he is com- 
 ing forth from his chambers 
 of the East. 
 
 2. Let every man that 
 hath a calling, be diligent 
 in pursuance of its employ- 
 ment ; so as not lightly or 
 without reasonable occasion 
 to neglect it in any of those 
 times which are usually, and 
 by the custom of prudent 
 
 d See Chap, 
 
 persons and good husbands, 
 employed in it. 
 
 3. Let all the intervals or 
 void spaces of time be era- 
 ployed in prayers, reading, 
 meditating, works of nature, 
 recreation, charity, friendli- 
 ness and neighbourhood and 
 means of spiritual and cor- 
 poral health : ever remem- 
 bering so to work in our 
 calling, as not to neglect 
 the work of our high Cal- 
 ling ; but to begin and end 
 the day with God, with such 
 forms of devotion as shall 
 be proper to our necessi- 
 ties. 
 
 4. The resting-days of 
 Christians, and Festivals of 
 the Church, must in no sense 
 be days of idleness ; for it 
 is better to plough upon 
 holy-days, than to do no- 
 thing, or to do viciously : 
 but let them be spent in 
 the works of the day, that 
 is, of Religion and Charity, 
 according to the rules ap- 
 pointed ^ 
 
 5. Avoid the company of 
 Drunkards and husy-bodieSj 
 and all such as are apt to 
 talk much to little purpose ; 
 for no man can be provi- 
 dent of his time, that is not 
 prudent in the choice of his 
 company : and if one of the 
 speakers be vain, tedious, 
 and trifling, he that hears 
 
 iv. Sect. 6. 
 
CARE OP OUR TIME. 
 
 and he that answers in the 
 discourse are equal losers 
 of their time. 
 
 6. Never talk with any 
 man, or undertake any tri- 
 fling employment, merely to 
 pass the time axoay : for 
 every day well spent may 
 become a day of Salva- 
 tion, and time rightly em- 
 ployed is an acceptable time ^ 
 And remember, that the 
 time thou triflest away was 
 given thee to repent in, to 
 pray for pardon of sins, to 
 work out thy salvation, to 
 do the work of grace, to lay 
 up against 'the day of Judg- 
 ment a treasure of good 
 works, that thy time may 
 be crowned with Eternity. 
 
 7. In the midst of the 
 works of thy calling often 
 retire to God in short Prayers 
 and ejaculations ; and those 
 may make up the want of 
 those larger portions of time, 
 which it may be thou de- 
 sirest for devotion, and in 
 which thou thinkest other 
 persons have advantage of 
 thee : for so thou reconcilest 
 1-he outward work and thy 
 inward calling, the Church 
 and the commonwealth, the 
 employment of the body and 
 the interest of thy Soul : for 
 be sure that God is present 
 at thy breathings and hearty 
 sighings of prayer, as soon 
 
 • S. Bern, de 
 
 as at the longer offices of 
 less busied persons ; and thy 
 time is as truly sanctified by 
 a trade, and devout, though 
 shorter, prayers, as by the 
 longer offices of those whose 
 time is not filled up with 
 labour and useful business. 
 
 8. Let your employment 
 be such as may become a 
 reasonable person : and not 
 be a business fit for chil- 
 dren or distracted people, 
 but fit for your age and un- 
 derstanding. For a man may 
 be very idly busy, and take 
 great pains to so little pur- 
 pose, that in his labours and 
 expence of time he shall 
 serve no end but of folly 
 and vanity. There are 
 some trades that wholly 
 serve the ends of idle per- 
 sons and fools, and such as 
 are fit to be seized upon by 
 the severity of laws, and 
 banished from under the sun : 
 and there are some people 
 who are busy ; but it is, as 
 Domitian was, in catching 
 flies. 
 
 9. Let your employment 
 be fitted to your person and 
 calling. Some there are 
 that employ their time in 
 afiairs infinitely below the 
 dignity of their person ; and 
 being called by God or by 
 the republic to help to bear 
 great burthens, and to judge 
 
 triplici castodia. 
 
8 
 
 CARE OF OUR TIME. 
 
 a people, do enfeeble their 
 understandings, and disable 
 their persons by sordid and 
 brutish business. Thus JVero 
 went up and down Greece, 
 and challenged the fiddlers 
 at their trade, ^rojms a 
 MacedonianKmg made lan- 
 terns. Harcatius the King 
 of Parthia was a mole- 
 catcher : and Biantes the 
 Lydian filed needles. He 
 that is appointed to minister 
 in holy things, must not 
 suffer secular affairs and 
 sordid arts to eat up great 
 portions of his employ- 
 ment : a clergyman must 
 not keep a tavern, nor a 
 judge be an inn-keeper ; 
 and it was a great idle- 
 ness in Theophylact the 
 Patriarch of C. P. to spend 
 his time in his stable of 
 horses when he should have 
 been in his study, or the 
 pulpit, or saying his holy 
 Offices. Such employments 
 are the diseases of labour, 
 and the rust of time, which 
 it contracts, not by lying 
 still, but by dirty employ- 
 ment. 
 
 10. Let our employment 
 be such as becomes a Chris- 
 tian ; that is, in no sense 
 mingled v/ith sin : for he 
 that takes pains to serve 
 the ends of covetousness, 
 or ministers to another's lust, 
 or keeps a shop of impuri- 
 
 ties or intemperance, is idle 
 in the worst sense ; for 
 every hour so spent runs 
 him backward, and must be 
 spent again in the remain- 
 ing and shorter part of his 
 life, and spent better. 
 
 11, Persons oi great qua- 
 lity, and of no trade, are 
 to be most prudent and 
 curious in their employ- 
 ment and traffick of time. 
 They are miserable, if their 
 education hath been so loose 
 and undisciplined as to 
 leave them unfurnished of 
 skill to spend their time : 
 but most miserable are they, 
 if such misgovernment and 
 unskilfulness make them 
 fall into vicious and baser 
 company, and drive on their 
 time by the sad minutes and 
 periods of sin and death. 
 They that are learned know 
 the worth of time, and the 
 manner how well to improve 
 a day ; and they are to pre- 
 pare themselves for such 
 purposes in which they may 
 be most useful in order to 
 arts or arms, to counsel in 
 public or government in 
 their country : But for 
 others of them that are 
 unlearned, let them choose 
 good company, such as may 
 not tempt them to a vice, 
 or join with them in any ; 
 but that may supply their 
 defects by counsel and dis- 
 
CARE OP OUR TIME. 
 
 9 
 
 course, by way of con- 
 duct and conversation. Let 
 them learn easy and useful 
 things, read history and the 
 laws of the land, learn the 
 customs of their country, 
 the condition of their own 
 estate, profitable and chari- 
 table contrivances of it : let 
 them study prudently to 
 govern their families, learn 
 the burthens of their ten- 
 ants, the necessities of their 
 neighbours, and in their pro- 
 portion supply them, and 
 reconcile their enmities, and 
 prevent their law-suits, or 
 quickly end them ; and in 
 this glut of leisure and dis- 
 employment, let them set 
 apart greater portions of 
 their time for Religion and 
 the necessities of their Souls. 
 12. Let the women of 
 nolle hirth and great for- 
 tunes do the same things 
 in their proportions and 
 capacities ; nurse their chil- 
 dren, look to the affairs of 
 th e house, visit poor cottages, 
 and relieve their neces- 
 sities, be courteous to the 
 neighbourhood, learn in si- 
 lence of their husbands or 
 their spiritual guides, read 
 good books, pray often and 
 speak little, and learn to do 
 good works for necessary 
 uses; for by that phrase 
 S. Paul expresses the ob- 
 ligation of Christian women 
 
 to good housewifery, and 
 charitable provisions for 
 their family and neigh- 
 bourhood. 
 
 13. Let all persons of all 
 conditions avoid all delicacy 
 and niceness in their cloth- 
 ing or diet, because such 
 softness engages them upon 
 great misspendings of their 
 time, while they dress and 
 comb out all their oppor- 
 tunities of their morning 
 devotion, and half the day's 
 severity, and sleep out the 
 care and provision for their 
 Souls. 
 
 14. Let every one of 
 every condition avoid cu- 
 riosity, and all enquiry into 
 things that concern them 
 not. For all business in 
 things that concern us not 
 is an employing our time 
 to no good of ours, and 
 therefore not in order to a 
 happy Eternity. In this 
 account our neighbours' ne- 
 cessities are not to be reck- 
 oned ; for they concern us 
 as one member is concerned 
 in the grief of another : but 
 going from house to house, 
 tatlers and busy-bodies, 
 which are the canker and 
 rust of idleness, as idleness 
 is the rust of time, are re- 
 proved by the Apostle in 
 severe language, and for- 
 bidden in order to this exer- 
 cise. 
 
 3 
 
10 
 
 CARE OF OUR TIME. 
 
 15. As mucli as may be, 
 cut off all impertinent arid 
 useless employments of your 
 life ; unnecessary and fan- 
 tastic visits, long waitings 
 upon great personages, 
 where neither duty nor 
 necessity nor charity ob- 
 liges us ; all vain meetings, 
 all laborious trifles, and 
 whatsoever spends much 
 time to no real, civil, re- 
 ligious, or charitable pur- 
 pose. 
 
 16. Let not your recrea- 
 tions be lavish spenders of 
 your time ; but choose such 
 which are healthful, short, 
 transient, recreative, and 
 apt to refresh you ; but at 
 no hand dwell upon them, 
 or make them your great 
 emjyloyment : for he that 
 spends his time in sports, 
 and calls it recreation, is 
 like him whose garment is 
 all made of fringes, and his 
 meat nothing but sauces ; 
 they are healthless, charge- 
 able, and useless. And 
 therefore avoid such games 
 which require much time 
 or long attendance ; or 
 which are apt to steal thy 
 affections from more severe 
 employments. For to what- 
 oever thou hast given thy 
 sffections, thou wilt not 
 grudge to give thy time. 
 Natural necessity and the 
 
 * Cassian, Collat. xxiv. c. 21 
 
 example of S. John (who 
 recreated himself with sport- 
 ing with a tame partridge ^ 
 teach us that it is lawful 
 to relax and unbind our 
 bow, but not to suffer it to 
 be unready or unstrung. 
 
 17. Set apart some por- 
 tions of every day for more 
 solemn devotion and reli- 
 gious employment, which be 
 severe in ohserving : and if 
 variety of employment, or 
 prudent affairs, or civil 
 society press upon you, yet 
 so order thy rule, that the 
 necessary parts of it be not 
 omitted ; and though just 
 occasions may make our 
 prayers shorter, yet let no- 
 thing but a violent, sudden, 
 and impatient necessity 
 make thee upon any one 
 day wholly to omit thy 
 morning and evening de- 
 votions ; which if you be 
 forced to make very short, 
 you may supply and leng- 
 then with ejaculations and 
 short retirements in the day- 
 time, in the midst of your 
 employment, or of your 
 company. 
 
 18. Do not the work of 
 God negligently^ and idly : 
 let not thy heart be upon 
 the world, when thy hand 
 is lift up in prayer : and be 
 sure to prefer an action of 
 religion in its place and 
 
 e Jer. xlviii. 10. 
 
CARE or OUR TIME. 
 
 11 
 
 proper season before all 
 worldly pleasure, letting 
 secular things (that may 
 be dispensed with in them- 
 selves) in these circum- 
 stances wait upon the 
 other ; not like the pa- 
 triarch who ran from the 
 Altar in S. Sophia to his 
 stable in all his Pontificals, 
 and in the midst of his 
 office, to see a colt newly 
 fallen from his beloved and 
 much valued mare F/ior- 
 hante^. More prudent and 
 severe was that of Sir 
 Thomas More, who, being 
 sent for by the king when 
 he was at his prayers in 
 public, returned answer, he 
 would attend him when he 
 had first performed his ser- 
 vice to the King of kings. 
 And it did honour to Rus- 
 ticus that, when letters from 
 Ccesar were given to him, 
 he refused to open them 
 till the philosopher had 
 done his lecture. In hon- 
 ouring God and doing his 
 work, put forth all thy 
 strength ; for of that time 
 only thou mayest be most 
 confident that it is gained, 
 which is prudently and 
 zealously spent in God's 
 service. 
 
 19. When the Cloch strikes, 
 or however else you shall 
 measure the day, it is good 
 
 *> Plutarch, 
 
 to say a short ejaculation 
 every hour, that the parts 
 and returns of devotion 
 may be the measure of 
 your time: and do so also 
 in all the breaches of thy 
 sleep ; that those spaces, 
 which have in them no 
 direct business of the 
 world, may be filled with 
 religion. 
 
 20. If by thus doing you 
 have not secured your time 
 by an early and fore- 
 handed care, yet be sure 
 by a timely diligence to 
 redeem the time ; that is, 
 to be pious and religious 
 in such instances in which 
 formerly you have sinned, 
 and to bestow your time 
 especially upon such graces, 
 the contrary whereof you 
 have formerly practised, 
 doing actions of chastity 
 and temperance with as 
 great a zeal and earnest- 
 ness as you did once act 
 your uncleanness ; and then 
 by all arts to watch against 
 your present and future 
 dangers, from day to day 
 securing your standing : 
 this is properly to redeem 
 your time ; that is, to buy 
 your security of it at the 
 rate of any labour and 
 honest arts. 
 
 21. Let him that is most 
 busied set apart some solemn 
 
 de Curiosit. 
 
12 
 
 CARE OF OUR TIME. 
 
 time'^ every year, in which, 
 for the time quitting all 
 worldly business, he may 
 attend wholly to fasting 
 and prayer, and the dres- 
 sing of his Soul by con- 
 fessions, meditations, and 
 attendances upon God ; that 
 he may make up his ac- 
 counts, renew his vows, 
 make amends for his care- 
 lessness, and retire back 
 again from whence levity 
 and the vanities of the 
 world, or the opportunity 
 of temptations, or the dis- 
 traction of secular affairs, 
 have carried him. 
 
 22. In this we shall be 
 much assisted, and we shall 
 find the work more easy, 
 if, before we sleep every 
 night, we examhie the ac- 
 tions of the iw.st day with a 
 particular scrutiny, if there 
 have been any accident ex- 
 traordinary, as long dis- 
 course, a Feast, much busi- 
 ness, variety of company. 
 If nothing but common 
 hath happened, the less 
 examination will suffice : 
 only let us take care, that 
 we sleep not without such 
 a recollection of the actions 
 of the day, as may repre- 
 sent any thing that is re- 
 markable and great either 
 to be the matter of sorrow 
 or thanksgiving ; for other 
 
 i 1 Cor 
 
 things a general care is 
 proportionable. 
 
 23. Let all these things 
 be done prudently and rao- 
 derately ; not with scruple 
 and vexation. For these 
 are good advantages, but 
 the particulars are not Di- 
 vine commandments ; and 
 therefore are to be used as 
 shall be found expedient 
 to every one's condition. 
 For, provided that our duty 
 be secured, for the degrees 
 and for the instruments 
 every man is permitted to 
 himself and the conduct of 
 such who shall be appointed 
 to him. He is happy that can 
 secure every hour to a sober 
 or a pious employment : but 
 the duty consists not scru- 
 pulously in minutes and 
 half hours, but in greater 
 portions of time ; provided 
 that no minute be employed 
 in sin, and the great por- 
 tions of our time be spent 
 in sober employment, and 
 all the appointed days and 
 some portions of every day 
 be allowed for Religion. In 
 all the lesser parts of time 
 we are left to our own 
 elections and prudent ma- 
 nagement, and to the consi- 
 deration of the great degrees 
 and differences of glory that 
 are laid up in Heaven for 
 us, according to the degrees 
 
 vii. 5. 
 
CARE OF OUR TIME. 
 
 13 
 
 of our care, and piety, and 
 diligence. 
 
 The henejits of this exercise. 
 This exercise, besides that 
 it hath influence upon our 
 whole lives, it hath a special 
 efficacy for the preventing 
 of, 1. Beggarly sins ; that 
 is, those sins which idleness 
 and beggary usually betray 
 men to : such as are lying, 
 flattery, stealing, and dissi- 
 mulation. 2. It is a proper 
 antidote against carnal sins, 
 and such as proceed from 
 fulness of bread and empti- 
 ness of employment. 3. It 
 
 is a great instrument of 
 preventing the smallest sins 
 and irregularities of our life, 
 which usually creep upon 
 idle, disemployed, and cu- 
 rious persons. 4. It not only 
 : teaches us to avoid evil, but 
 I engages us upon doing good^ 
 as the proper business of all 
 our days. 5. It prepares us 
 so against sudden changes, 
 that we shall not easily be 
 , surprised at the sudden 
 coming of the Day of the 
 Lord : For he that is curious 
 of his time, will not easily 
 be unready and unfur- 
 nished. 
 
 Sect. II. 
 
 The second general instrument of holy Living, 
 Purity of Intention. 
 
 That we should intend 
 and design God's glory in 
 every action we do, whe- 
 ther it be natural or chosen, 
 is expressed by >S'. Favl'\ 
 Whether ye eat or d.rinh do 1 
 all to the glory of God. 
 Which rule when we ob- 
 serve, every action of nature 
 becomes religious, and every 
 meal is an act of worship, 
 and shall have its reward 
 in its proportion, as well as 
 an act of prayer. Blessed 
 be that goodness and grace 
 of God, which, out of infi- 
 nite desire to glorify and 
 
 save mankind, would make 
 the very works of nature 
 capable of becoming acts 
 of virtue, that all our life- 
 time we may do Him ser- 
 vice. » 
 
 This grace is so excellent, 
 that it sanctifies the most 
 common action of our life : 
 and yet so necessary, that 
 without it the very best 
 actions of our devotion are 
 imperfect and vicious. For 
 he that prays out of custom, 
 or gives alms for praise, or 
 fasts to be accounted reli- 
 gious, is but a Pharisee in 
 
 i I Cor. X. 31. 
 
14 
 
 PURITY OF INTENTION. 
 
 his devotion, and a beggar 
 in his alms, and an hypo- 
 crite in his fast. But a 
 holy end sanctifies all these, 
 and all other actions which 
 can be made holy, and gives 
 distinction to them, and 
 procures acceptance. 
 
 For, as to know the end 
 distinguishes a man from a 
 beast ; so to choose a good 
 end distinguishes him from 
 an evil man. Hezekiah re- 
 peated his good deeds upon 
 his sick-bed, and obtained 
 favour of God ; but the 
 Pharisee was accounted in- 
 solent for doing the same 
 thing : because this man 
 did it to upbraid his brother, 
 the other to obtain a mercy 
 of God. Zacharias ques- 
 tioned with the Angel about 
 his message, and was made 
 speechless for his incredu- 
 lity ; but the blessed Virgin 
 Mary questioned too, aud 
 was blameless : for she did 
 it to enquire after the man- 
 tier of the thing, but he did 
 not believe the thhig itself : 
 he doubted of God's power, 
 or the truth of the messen- 
 ger ; but she only of her 
 own incapacity. This was 
 it which distinguished the 
 mourning of David from 
 the exclamation of Saul; 
 the confession of Pharaoh 
 from that of Manasses ; the 
 
 tears of Peter from the re- 
 ! pentance of Judas : " for 
 i the praise is not in the deed 
 j done, but in the manner of 
 j its doing. If a man visits 
 ■ his sick friend, and watches 
 I at his pillow for charity 
 sake, and because of his old 
 afiection, we approve it : but 
 I if he does it in hope of le- 
 gacy, he is a vulture, and 
 only watches for the car- 
 cass. The same things are 
 honest and dishonest : the 
 manner of doing them and 
 the end of the design makes 
 the separation^." 
 
 Holy intention is to the 
 actions of a man that which 
 the Soul is to the body, or 
 form to its matter, or the 
 root to the tree, or the sun 
 to the world, or the foun- 
 tain to a river, or the base 
 to a pillar : for without 
 these the body is a dead 
 trunk, the matter is slug- 
 gish, the tree is a block, the 
 world is darkness, the river 
 is quickly dry, the pillar 
 rushes into flatness and a 
 ruin ; and the action is sin- 
 ful, or unprofitable and 
 vain. The poor farmer that 
 gave a dish of cold water to 
 Artaxerxes was rewarded 
 with a golden goblet ; and 
 he that gives the same to a 
 disciple in the naine of a 
 disciple shall have a crown : 
 
PURITY OF INTENTION. 
 
 15 
 
 but if he gives water in 
 despite, when the disciple 
 needs wine or a cordial, his 
 reward shall be to want that 
 water to cool his tongue. 
 
 But this Duty must be 
 reduced to Rules. 
 
 Rules for our Intentions. 
 
 1. In every action reflect 
 upon the end ; and, in your 
 undertaking it, consider 
 V)hy you do it, and what 
 you propound to yourself 
 for a reward, and to your 
 action as its end. 
 
 2. Begin every action in 
 the Name of the Father, of 
 the Son, and of the Holy 
 Ghost: the meaning of 
 which is, 1. That we be 
 careful that we do not the 
 action without the permis- 
 sion or warrant of God. 
 2. That we design it to the 
 glory of God, if not in the 
 direct action, yet at least in 
 its consequence ; if not in 
 the particular, yet at least 
 in the whole order of things 
 and accidents. 3. That it 
 may be so blessed, that 
 what you intend for inno- 
 cent and holy purposes, may 
 not by any chance or abuse 
 or misunderstanding of men 
 be turned into evil, or made 
 the occasion of sin. 
 
 3. Let every action of 
 concernment be hegu7i with 
 prayer, that God would not 
 
 only bless the action, but 
 sanctify your purpose ; and 
 make an oblation of the ac- 
 tion to God : holy and well- 
 intended actions being the 
 best oblations and presents 
 we can make to God ; and, 
 when God is entitled to 
 them, He will the rather 
 keep the fire upon the altar 
 bright and shining. 
 
 4. In the prosecution of 
 the action, renew and re- 
 enkindle your purpose by 
 short ejaculations to these 
 purposes : Not unto us, 
 Lord, not unto us, but unto 
 thy Name let all 'praise he 
 given : and consider. Now 
 I am working the work of 
 God ; I am His servant, I 
 am 171 a happy employment, 
 I am doing my Master'^s 
 business, I am not at my 
 own dispose, I am using His 
 talents, and all the gain must 
 he His : for then be sure, as 
 the glory is His, so the re- 
 ward shall be thine. If 
 thou bringest His goods 
 home with increase, He will 
 make thee ruler over cities. 
 
 5. Have a care, that, 
 while the altar thus sends 
 up a holy fume, thou dost 
 not suffer the birds to come 
 and carry away the sacri- 
 fice : that is, let not that 
 which began well, and was 
 intended for God's glory, 
 decline and end in thy own 
 
16 
 
 PURITY OF INTENTION. 
 
 praise, or temporal satisfac- 
 tion, or a sin. A story told 
 to represent the vileness of 
 unchastity is well begun : 
 but if thy female auditor be 
 pleased with thy language, 
 and begins rather to like 
 thy person for thy story, 
 than to dislike the crime, 
 be watchful, lest this goodly 
 head of gold descend in sil- 
 ver and brass, and end in 
 iron and clay, like Nebu- 
 chad7i€zzars imsige ; for from 
 the end it shall have its 
 name and reward. 
 
 6. If any accidental event, 
 which was not first intended 
 by thee, can come to pass, 
 let it not be taken into thy 
 purposes, not at all be made 
 use of: as, if by telling a 
 true story you can do an ill 
 turn to your enemy, by no 
 means do it ; but when the 
 temptation is found out, 
 turn all thy enmity upon 
 that. 
 
 7. In every more solemn 
 action of Religion, join to- 
 gether many good ends, 
 that the consideration of 
 them may entertain all your 
 affections, and that when 
 any one ceases, the purity 
 of your intention may be 
 supported by another sup- 
 ply. He that fasts only to 
 tame a rebellious body, 
 when he is provided of a 
 remedy either in Grace or 
 
 Nature, may be tempted to 
 leave off his fasting. But 
 he that in his fast intends 
 the mortification of every 
 unruly appetite, and accus- 
 toming himself to bear the 
 yoke of the Lord, a con- 
 tempt of the pleasures of 
 meat and di'ink, humiliation 
 of all wilder thoughts, obe- 
 dience and humility, auste- 
 rity and charity, and the 
 convenience and assistance 
 to devotion, and to do an 
 act of repentance ; what- 
 ever happens, will have rea- 
 son enough to make him to 
 continue his purpose, and 
 to sanctify it. And cer- 
 tain it is, the more good 
 ends are designed in an 
 action, the more degrees of 
 excellency the man ob- 
 tains. 
 
 8. If any temptation to 
 spoil your purpose happens 
 in a religious duty, do not 
 presently omit the action, 
 but rather strive to rectify 
 your intention and to mor- 
 tify the temptation. St. 
 Bernard taught us this 
 rule : For when the Devil, 
 observing him to preach 
 excellently and to do much 
 benefit to his hearers, 
 tempted him to vain glory, 
 hoping that the good man 
 to avoid that would cease 
 preaching, he gave this an- 
 swer only ; / neither began 
 
PURITY OF INTENTION. 
 
 17 
 
 for thee, neither for thee will 
 I mcike'an end. 
 
 9. In all actions which 
 are oi long continuance, de- 
 liberation, and abode, let 
 your holy and pious inten- 
 tion be actual ; that is, that 
 it be by a special prayer or 
 action, by a peculiar act 
 of resignation or oblation, 
 given to God : but in smaller 
 actions, and little things 
 and indifferent, fail not to 
 secure a pious habitual in- 
 tention ; that is, that it be 
 included within your gene- 
 ral care, that no action have 
 an ill end ; and that it be 
 comprehended in your gene- 
 ral prayers, whereby you 
 offer yourself and all you 
 do to God's glory. 
 
 10. Call not every tempo- 
 ral end a defiling of thy in- 
 tention, but only, 1. when 
 it contradicts any of the 
 ends of God ; or, 2. when it 
 is principally intended in 
 an action of Religion. For 
 sometimes a temporal end 
 is part of our duty : and 
 such are all the actions of 
 our calling, whether our 
 employment be religious or 
 civil. We are commanded 
 to provide for our family : 
 but if the Minister of Divine 
 Offices shall take upon him 
 that holy calling for cove- 
 tous or ambitious ends, or 
 
 shall not design the glory 
 of God principally and es- 
 pecially, he hath polluted 
 his hands and his heart ; 
 and the fire of the altar is 
 quenched, or it sends forth 
 nothing but the smoke of 
 mushrooms or unpleasant 
 gums. And it is a great 
 unworthiness to prefer the 
 interest of a creature before 
 the ends of God the Al- 
 mighty Creator. 
 
 But because many cases 
 may happen in which a 
 man's heart raay deceive 
 him, and he may not well 
 know what is in his own 
 spu'it ; therefore by these 
 following signs we shall best 
 make a judgment, whether 
 our intentions he ijure, and 
 our jnorposes holy. 
 
 Signs of Purity of In- 
 tention. 
 
 1. It is probable our 
 hearts 1 are right with God, 
 and our intentions innocent 
 and pious, if we set upon 
 actions of Religion or civil 
 life with an affection pro- 
 portionate to the quality of 
 the Avork ; that we act our 
 temporal affairs with a de- 
 sire no greater than our 
 necessity ; and that in ac- 
 tions of Religion we be 
 zealous, active, and opera- 
 tive, so far as prudence will 
 
 See sect. I. of this chapter, rule 18. 
 
18 
 
 PURITY OF INTENTION. 
 
 permit ; but in all cases, 
 that we value a religious 
 design before a temporal, 
 when otherwise they are in 
 equal order to their several 
 ends : that is, that whatso- 
 ever is necessary in order 
 to our Soul's health be 
 higher esteemed than what 
 is for bodily ; and the ne- 
 cessities, the indispensable 
 necessities, of the spirit be 
 served before the needs of 
 nature, when they are re- 
 quu-ed in their several cir- 
 cumstances : or plainer yet, 
 when we choose any tempo- 
 ral inconvenience rather 
 than commit a sin, and 
 when we choose to do a 
 duty rather than to get 
 gain. But he that does his 
 recreation or his merchan- 
 dise cheerfully, promptly, 
 readily, and busily, and the 
 works of Religion slowly, 
 flatly, and without appetite ; 
 and the spirit moves like 
 Pharaoh'' s chariots when the 
 wheels were off ; it is a sign 
 that his heart is not right 
 with God, but it cleaves too 
 much to the world. 
 
 2. It is likely our hearts 
 are pure and our intentions 
 spotless, when we are not 
 solicitous of the opinion and 
 censures of men ; but only 
 that we do our duty, and 
 be accepted of God. For 
 
 «° Seneca, Ep. 113. n St. 
 
 our eyes will certainly be 
 fixed there from whence we 
 expect our reward : and if 
 we desire that God should 
 approve us, it is a sign we 
 doHiswork, and expect Him 
 our paymaster. 
 
 3. He that does as well 
 in private, between God and 
 his own Soul, as in public, 
 in pulpits, in theatres, and 
 market-places ; hath given 
 himself a good testimony 
 that his purposes are full of 
 honesty, nobleness, and in- 
 tegrity. For what HelJca- 
 nah said to the Mother of 
 Samuel, Am not I better to 
 thee than ten sons ? is most 
 certainly verified concern- 
 ing God ; that He who is to 
 be our Judge is better than 
 ten thousand witnesses. But 
 he that would have his vir- 
 tue published, studies not 
 virtue, but glory. " He is 
 not just™, that will not be 
 just without praise: but he 
 is a righteous man, that 
 does justice when to do so 
 is made infamous ; and he 
 is a wise man, who is de- 
 lighted with a7i ill name 
 that is well gotten. And 
 indeed that man hath a 
 strange"^ covetousness, or 
 folly, that is not contented 
 with this reward, that he 
 hath pleased God. And see 
 what he gets by it. He 
 
 Chrys. lib. ii. de Compun. cordis. 
 
PLRITY OF I^"TEXTION. 
 
 19 
 
 that does good works o for 
 praise or secular ends, sells 
 an inestimable jewel for a 
 trifle ; an 1 that, which 
 would purchase Heaven for 
 him, he parts with for the 
 breath of the people ; which 
 at the best is but air, and 
 that not often wholesome." 
 4. It is well also, when 
 we are not solicitous or 
 troubled concerning the ef- 
 fect and event of all our ac- 
 tions ; but that, being first 
 by prayer recommended to 
 Him, is left at His dispose : 
 for then, in case the event 
 be not answerable to our 
 desires, or to the efficacy of 
 the instrument, we have 
 nothing left to rest in but 
 the honesty of our purposes ; 
 which it is the more likely 
 we have secured, by how 
 much more we are indiffe- 
 rent concerning the success. 
 St. James converted but 
 eight persons, when he 
 preached in Spain; and 
 our blessed Saviour con- 
 verted fewer than His own 
 disciples did : And if thy 
 labours prove unprosperous, 
 if thou beest much troubled 
 at that, it is certain thou 
 didst not think thyself se- 
 cure of a reward for your 
 intention, which you might 
 have done, if it had been 
 pure and just. 
 
 5. He loves virtue for 
 God's sake and its own, that 
 loves and honours it loher- 
 ever it is to be seen ; but he 
 that is envious or angry at 
 a virtue that is not his own, 
 at the perfection or excel- 
 lency of his neighbour, is 
 not covetous of the virtue, 
 but of its reward and repu- 
 tation ; and then his inten- 
 tions are polluted. It was 
 a great ingenuity in Moses., 
 that wished all the 'people 
 might be Prophets ; but if 
 he had designed his own 
 honour, he would have pro- 
 phesied alone. But he that 
 desires only that the work 
 of God and Religion shall 
 go on, is pleased with 
 it, whoever is the instru- 
 ment. 
 
 6, He that despises tlie 
 world and all its ap]3endant 
 vanities, is the best judge, 
 and the most secured, of his 
 intentions ; because he is 
 the furthest removed from 
 a temptation. Every degree 
 of mortification is a testi- 
 mony of the purity of our 
 purposes : and in what de- 
 gree we despise sensual 
 pleasure, or secular honours, 
 or worldly reputation, in 
 the same degree we shall 
 conclude our heart right to 
 Religion and spiritual de- 
 signs. 
 
 ° St. Greg. Moral., viii. cap. 25. 
 
20 
 
 PURITY OP INTENTION. 
 
 7. When we are oiot soli- 
 citous concerning the in- 
 struments and means of our 
 actions, but use those means 
 which God hath laid before 
 us, with resignation, indif- 
 ferency, and thankfulness ; 
 it is a good sign that we are 
 rather intent upon the end 
 of God's glory, than our 
 own conveniency or tempo- 
 ral satisfaction. He that is 
 indifferent whether he serve 
 God in riches or in poverty, 
 is rather a seeker of God 
 than of himself; and he 
 that will throw away a good 
 book because it is not curi- 
 ously gilded, is more curi- 
 ous to please his eye, than 
 to inform his understanding. 
 
 8. When a temporal end 
 consisting with a spiritual, 
 and pretended to be subor- 
 dinate to it, happens to fail 
 and be defeated ; if we can 
 rejoice in that, so God's 
 glory may be secured and 
 the interests of Religion ; it 
 is a great sign our hearts 
 are right, and our ends pru- 
 dently designed and or- 
 dered. 
 
 When our intentions are 
 thus balanced, regulated, 
 and discerned, we may con- 
 sider, 1. That this exercise 
 is of so universal efficacy in 
 the whole course of a holy 
 life, that it is like the soul 
 to every holy action, and 
 
 must be provided for in 
 every undertaking ; and is 
 of itself alone sufficient to 
 make all natural and indif- 
 ferent actions to be adopted 
 into the family of Religion. 
 2. That there are some 
 actions, which are usually 
 reckoned as parts of our 
 Religion, which yet of 
 themselves are so relative 
 and imperfect, that without 
 the purity of intention they 
 degenerate : and unless they 
 be directed and proceed on 
 to those purposes which God 
 designed them to, they re- 
 turn into the family of com- 
 mon, secular, or sinful ac- 
 tions. Thus alms are for 
 charity, fasting for temper- 
 ance, prayer is for religion, 
 humiliation is for humility, 
 austerity or sufferance is in 
 order to the virtue of pati- 
 ence : and when these ac- 
 tions fail of their several 
 ends, or are not directed to 
 their own purposes, alms 
 are mis-spent, fasting is an 
 impertinent trouble, prayer 
 is but lip-labour, humilia- 
 tion is but hypocrisy, suffer- 
 ance is but vexation ; for 
 such were the alms of the 
 Pharisee, t^iefast of Jezabel, 
 the prayer of Judah re- 
 proved by the Prophet 
 Isaiah, the humiliation of 
 Ahab, the martyrdom of 
 Heretics ; in which nothing 
 
PURITY OF INTENTION. 
 
 21 
 
 is given to God but the 
 body or the forms of Reli- 
 gion, but the soul and the 
 poiver of Godliness is wholly 
 wanting. 
 
 3. We are to consider, 
 that no intention can sanc- 
 tify an tmholy or unlawful 
 action. Said, the King, dis- 
 obeyed God's command- 
 ment, and spared the cattle 
 of Amaleh to reserve the 
 best for sacrifice : and Said, 
 the Pharisee, persecuted the 
 Church of God with a de- 
 sign to do God service : and 
 they that killed the Apos- 
 tles had also good purposes, 
 but they had unhallowed 
 actions. When there is both 
 truth in election and charity 
 in the intention p ; when we 
 go to God in ways of His 
 own choosing or approving ; 
 then OUT eye is single, and 
 
 our hands are clean, and 
 our hearts are pure. But 
 when a man does evil that 
 good may come of it, or 
 good to an evil purpose ; 
 that man does like him that 
 rolls himself in thorns that 
 he may sleep easily ; he 
 roasts himself in the fire, 
 that he may quench his 
 thii'st with his own sweat : 
 he turns his face to the east, 
 that he may go to bed with 
 the Sun. I end this with 
 the saying of a wise Hea- 
 then i; "He is to be called 
 evil, that is only good for 
 his own sake. Regard not 
 how full hands you bring to 
 God, but how pure. Many 
 cease from sin out of fear 
 alone, not out of innocence 
 or love of virtue ; and they 
 (as yet) are not to be called 
 innocent, but timorous." 
 
 Sect. III. 
 
 The third general Instrument of Holy Living : or the 
 Practice of the Presence of God. 
 
 That God is present in 
 all places, that He sees every 
 action, hears all discourses, 
 and understands every 
 thought, is no strange thing 
 to a Christian ear, who hath 
 been taught this doctrine 
 not only by right reason, 
 and the consent of all the 
 
 P St. Bern. lib. de Praecept. 
 
 wise men in the world, but 
 also by God Himself in holy 
 Scripture. ^^Am I a God at 
 hand, saith the Lord, and 
 not a God afar off 2 Can 
 any hide himself in secret 
 places that I shall not 
 see him ? saith the Lord. 
 Bo not I fill heaven and 
 
 q Publius Mimus. 
 
PRACTICE OF THE PRESENCE OF GOD. 
 
 22 
 
 earth^ ? " " Neither is there 
 any creature that is not 
 manifest in His sight ; hut 
 all things are naked and 
 open to the eyes of Him with 
 whom we have to do *." ^^ For 
 in Him we live and move 
 and have our being '." God 
 is wholly in every place ; 
 included in no place ; 
 not bound with cords, ex- 
 cept those of love ; not 
 divided into parts ; not 
 changeable into several 
 shapes ; filling heaven and 
 earth with His present 
 power, and with His never 
 absent nature. So St. Au- 
 gustine 'i expresses this ar- 
 ticle. So that we may im- 
 agine God to be as the air 
 and the sea ; and we all 
 inclosed in His circle, wrapt 
 up in the lap of His infinite 
 nature ; or as infants in the 
 wombs of their pregnant 
 mothers: and we can no 
 more be removed from the 
 presence of God, than from 
 our own being. 
 
 Several manners of the 
 Divine presence. 
 
 The presence of God is 
 understood by us in several 
 manners and to several pur- 
 poses. 
 
 1. God is present hy His 
 Essence ; which, because it 
 
 , Jer. xxiii. 23, 24. 
 J Acts vii. 28. 
 
 is infinite, cannot be con- 
 tained within the limits of 
 any place : and because He 
 is of an essential purity and 
 spiritual nature, He cannot 
 be undervalued by being 
 supposed present in the 
 places of unnatural un- 
 cleanness : because, as the 
 sun reflecting upon the mud 
 of strands and shores is un- 
 polluted in its beams, so is 
 God not dishonoured when 
 we suppose Him in every of 
 His Creatures, and in every 
 part of every one of them ; 
 and is still as unmixt with 
 any unhandsome adherence, 
 as is the soul in the bowels 
 of the body. 
 
 2. God is every where 
 present hy His power. He 
 rules the orbs of Heaven 
 with His hand ; He fixes the 
 Earth with His foot ; He 
 guides all the Creatures 
 with His eye, and refreshes 
 them with His influence : 
 He makes the powers of 
 Hell to shake with His ter- 
 rors, and binds the Devils 
 with His Word, and throws 
 them out with His com- 
 mand ; and sends the An- 
 gels on embassies with His 
 decrees ; He hardens the 
 joints of infants, and con- 
 firms the bones when they 
 are fashioned beneath se- 
 
 . Heb. iv. 13. 
 
 • Lib. vii. de Civit. c. xxx. 
 
PRACTICE OF THE PRESENCE OP GOD. 
 
 23 
 
 cretly in the earth. He it 
 is that assists at the nume- 
 rous productions of fishes ; 
 and there is not one hollow- 
 ness in the bottom of the 
 sea, but He shews Himself 
 to be Lord of it by sustain- 
 ing there the creatures that 
 come to dwell in it : And 
 in the wilderness the bittern 
 and the stork, the dragon 
 and the satyr, the unicorn 
 and the elk, live upon His 
 provisions, and revere His 
 power, and feel the force of 
 His Almightiness. 
 
 3. God is more specially 
 present in some places by 
 the several and more special 
 manifestations of Himself 
 to extraordinary purposes. 
 First, by Glory. Thus His 
 seat is in Heaven ; because 
 there He sits encircled with 
 all the outward demonstra- 
 tions of His glory, which He 
 is pleased to shew to all the 
 inhabitants of those His in- 
 ward and secret Courts. 
 And thus they that die in 
 the Lord may be properly 
 said to be gone to God; 
 with whom although they 
 were before, yet now they 
 enter into His Courts, into 
 the secret of His Tabernacle, 
 into the retinue and splen- 
 dour of His glory. That is 
 called walhincj with God ; 
 but this is dwelling or heing , 
 
 » Matt, xviii. 20- Heb. x. 25. 
 
 with Him. / desire to he 
 dissolved and to he with 
 Christ; so said S. Paul, 
 But this manner of the 
 Divine presence is reserved 
 for the elect people of God, 
 and for their portion in 
 their country. 
 
 4. God is by Grace and 
 heTiediction specially present 
 in holy places'^, and in the 
 solemn assemblies of His 
 servants. If holy people 
 meet in grots and dens of the 
 earth, when persecution or 
 a public necessity disturbs 
 the public order, circum- 
 stance, and convenience ; 
 God fails not to come thi- 
 ther to them : but God is 
 also by the same or a greater 
 reason present there where 
 they meet ordinarily, by 
 order and public authority : 
 there God is present ordi- 
 narily, that is, at every such 
 meeting. God will go out 
 of His way to meet His 
 Saints, when themselves are 
 forced out of their way of 
 order by a sad necessity : 
 but else, God's usual icay is 
 to be present in those places 
 where His servants are ap- 
 pointed orditiarilyto meet ^ . 
 But His presence there sig- 
 nifies nothing but a readi- 
 ness to hear their prayers, 
 to bless their persons, to ac- 
 cept their offices, and to 
 y 1 Kings v. 9; Ps. cxxxviii. 1, 2. 
 
24 
 
 PRACTICE OP THE PRESENCE OF GOD. 
 
 like even the circumstance 
 of orderly and public meet- 
 ing. For thither the prayers 
 of consecration, the public 
 authority separating it, and 
 God's love of order, and the 
 reasonable customs of Reli- 
 gion, have in ordinary, and 
 in a certain degree, fixed 
 this manner of His presence ; 
 and He loves to have it so. 
 5. God is especially i:>re- 
 sent in the hearts of His 
 people by His Holy Spirit : 
 and indeed the hearts of 
 holy men are Temples in 
 the truth of things, and in 
 type and shadow they are 
 Heaven itself. For God 
 reigns in the hearts of His 
 servants : there is His king- 
 dom. The povv^er of grace 
 hath subdued all His ene- 
 mies : there is His power. 
 They serve Him night and 
 day, and give Him thanks 
 and praise : that is His glory. 
 This is the religion and 
 worship of God in the Tem- 
 ple. The Temple itself is 
 the heart of man ; Christ is 
 the High Priest, who from 
 thence sends up the incense 
 of prayers, and joins them 
 to His own intercession, and 
 presents all together to His 
 Father ; and the Holy Ghost, 
 by His dwelling there, hath 
 also consecrated it into a 
 Temple «; and God dwells 
 
 " 1 Cor. iii. 16 
 
 in our hearts by faith, and 
 Christ by His Spirit, and the 
 Spirit by His purities : so 
 that we are also Cabinets of 
 the Mysterious Trinity ; and 
 what is this short of Heaven 
 itself, but as infancy is short 
 of manhood, and letters of 
 words? The same state of 
 life it is, but not the same 
 age. It is Heaven in a 
 looking-glass (dark, but yet 
 true) representing the beau- 
 ties of the Soul, and the 
 graces of God, and the 
 images of His eternal glory, 
 by the reality of a special 
 presence. 
 
 6. God is specially pre- 
 sent in the consciences of all 
 persons, good and bad, by 
 way of testimony and judg- 
 ment : that is. He is there a 
 remembrancer to call our 
 actions to mind, a witness 
 to bring them to judgment, 
 and a judge to acquit or to 
 condemn. And although 
 this manner of presence is 
 in this life after the manner 
 of this life, that is, imper- 
 fect, and we forget many 
 actions of our lives ; yet the 
 greatest changes of our state 
 of grace or sin, our most 
 considerable actions, are al- 
 ways present, like Capital 
 Letters to an aged and dim 
 eye: and at the day of 
 judgment God shall draw 
 
 2 Cor. vi. 16. 
 
PRACTICE OF THE PRESENCE OP GOD. 
 
 25 
 
 aside the cloud, and mani- 
 fest this manner of His pre- 
 sence more notoriously, and 
 make it appear that He was 
 an observer of our very 
 thoughts ; and that He only 
 laid those things by, which 
 because we covered with 
 dust and negligence, were 
 not then discerned. But 
 when we are risen from our 
 dust and imperfection, they 
 all appear plain and legible. 
 Now the consideration of 
 this great truth is of a very 
 universal use in the whole 
 course of the life of a 
 Christian, All the conse- 
 quents and effects of it are 
 universal. * He that remem- 
 bers that God stands a loit- 
 ness and a. Judge, beholding 
 every secrecy ; besides his 
 impiety, must have put on 
 impudence, if he be not 
 much restrained in his 
 temptation to sin. " For 
 the greatest part of sin is 
 taken away ^, if a man have a 
 witness of his conversation : 
 And he is a great despiser 
 of God, who sends a boy 
 away when he is going to 
 commit fornication ; and 
 yet will dare to do it, though 
 he knows God is present 
 and cannot be sent off: as 
 if the eye of a little boy 
 were more awful than the 
 
 all-seeing eye of God. He 
 is to be feared in public. He 
 is to be feared in private : 
 if you go forth, He spies 
 you ; if you go in, He sees 
 you ; when you light the 
 candle. He observes you ; 
 when you put it out, then 
 also God marks you. Be 
 svu-e that while you are in 
 His sight you behave your- 
 self as becomes so holy a 
 presence." But if you will 
 sin, retire yourself wisely, 
 and go where God cannot 
 see : For no where else can 
 you be safe. And certainly, 
 if men would always actu- 
 ally consider, and really 
 esteem this truth, that God 
 is the great Eye of the 
 World, always watching over 
 our actions, and an ever- 
 open Ear to hear all our 
 words, and an umvearied 
 A rm ever lifted up to crush 
 a sinner into ruin ; it would 
 be the readiest way in the 
 world to make sin to cease 
 from amongst the children 
 of men, and for men to ap- 
 proach to the blessed estate 
 of the Saints in Heaven, 
 who cannot sin, for they 
 always walk in the presence 
 and behold the face of God. 
 This instrument is to be re- 
 duced to practice according 
 to the following Rules. 
 
 St. Aug. de verbis Domiuicis, c. 3. 
 C 
 
26 
 
 PRACTICE OF THE PRESENCE OF GOD. 
 
 Rules of exercising this 
 consideration. 
 
 1. Let this actual thought 
 often return, that God is 
 omnipresent, filling every 
 place ; and say with David, 
 Whither shall I go from Thy 
 Spirit, or whither shall I 
 
 fke from Thy' presence ? If 
 I ascend up into heaven, 
 Thou art there : If I make 
 my bed in hell, Thou aH 
 there, <kc^ This thought by 
 being frequent will make 
 an habitual dread and re- 
 verence towards God, and 
 fear in all thy actions. For 
 it is a great necessity and 
 engagement to do unblam- 
 ably, when we act before 
 the Judge *-■, who is infallible 
 in His sentence, all knowing 
 in His information, severe in 
 His anger, poiverful in His 
 providence, and intolerablem 
 llis wrath and indignation. 
 
 2, In the beginning of 
 actions of Religion, make 
 an act of Adoratiori, that 
 is, solemnly worship God, 
 and place thyself in God's 
 presence, and behold Him 
 with the eye of faith ; and 
 let thy desires actually fix 
 on Him as the object of thy 
 worship, and the reason of 
 thy hope, and the fountain 
 of thy blessing. For when 
 thou hast placed thyself 
 
 ^ Psalm xiii. 7, 8. 
 
 before Him and kneelest in 
 His presence, it is most 
 likely all the following 
 parts of thy devotion will 
 be answerable to the wis- 
 dom of such an apprehen- 
 sion, and the glory of such 
 a presence. 
 
 3. Let every thing you 
 see represent to your spirit 
 the presence, the excellency, 
 and the power of God ; and 
 let your conversation with 
 the creatures lead you unto 
 the Creator ; for so shall 
 your actions be done more 
 frequently with an actual 
 eye to God's presence, by 
 your often seeing Him in 
 the glass of the Creation. 
 In the face of the Sun you 
 may see God's beauty ; in 
 the fire you may feel His 
 heat warming ; in the water 
 His gentleness to refresh 
 you : He it is that comforts 
 your spirit when you have 
 taken cordials: it is the 
 dew of Heaven that makes 
 your field give you bread ; 
 and the breasts of God are 
 the bottles that minister 
 drink to your necessities. 
 This philosophy, which is 
 obvious to every man's ex- 
 perience, is a good advan- 
 tage to our piety ; and by 
 this act of understanding 
 our wills are checked from 
 violence and misdemeanour. 
 
 c Boeth lib. 5, de Consol. 
 
i-KACTICE OF THE PRESENCE OF GOD. 
 
 27 
 
 4. In your retirement 
 make frequent colloquies or 
 short discoursings between 
 God and thy own soul. 
 Seven times a day do I 
 praise Thee^ : and in the 
 night season also I thought 
 upon Thee while I was 
 vjaking^. So did David: 
 and every act of complaint 
 or thanksgiving, every act 
 of rejoicing or of mourning, 
 every petition and every 
 return of the heart in these 
 intercourses, is a going to 
 God, an appearing in His 
 presence, and a represent- 
 ing Him present to thy 
 spirit and to thy necessity. 
 And this was long since by 
 a spiritual person called, a 
 building to God a Chapel 
 in our heart. It reconciles 
 Martha's employment with 
 Mary's devotion, charity, 
 and Religion, the necessi- 
 ties of our calling and the 
 employments of devotion. 
 For thus in the midst of 
 the works of your trade, 
 you may retire into your 
 chapel, your heart, and 
 converse with God by fre- 
 quent addresses and returns. 
 5. Represent and offer to 
 God acts of love and fear ; 
 which are the proper effects 
 of this apprehension, and [ 
 the proper exercise of this } 
 consideration. For, as God 
 
 * Ps, oxix. 164. e Ps. cxix. 55 
 
 is every where present by 
 His power, He calls for reve- 
 rence and godly fear : as 
 He is present to thee in all 
 thy needs, and relieves them. 
 He deserves thy love : and 
 since in every accident of 
 our lives we find one or 
 other of these apparent, and 
 in most things we see both, 
 it is a proper and propor- 
 tionate return, that to every 
 such demonstration of God, 
 we express ourselves sensible 
 of it, by admiring the Di- 
 vine goodness, or trembling 
 at His presence : ever obey- 
 ing Him, because we love 
 Him; and ever obeying Him, 
 because we fear to offend 
 Him. This is that which 
 Enoch did, who thus walked 
 with God. 
 
 6. Let us remember that 
 God is in us, and that we 
 are in Him : we are His 
 workmanship, let us not de- 
 face it ; we are in His pre- 
 sence, let us not pollute it 
 by unholy and impure ac- 
 tions. God hath also wrought 
 all our Ivor ks in us^ : and, 
 because He rejoices in His 
 own works ; if we defile 
 them, and make them un- 
 pleasant to Him,wewalk per- 
 versly with God, and He will 
 walk crookedly towards us. 
 
 7. God is in the bowels 
 of thy brother; refresh 
 
 ; Ps. Ixiii. 6. 
 
 ^ Isa. xxvi. 12. 
 
 c2 
 
28 
 
 PRACTICE OF THE PRESENCE OF GOD. 
 
 them when he needs it, and 
 then you give your alms in 
 the presence of God and to 
 God; and He feels the re- 
 lief which thou providest 
 for thy brother. 
 
 God is in every place : 
 
 presence, hallowed by His 
 touch, and separated from 
 unholy use, by making them 
 to belong to His dwelling. 
 
 10. He walks as in the 
 presence of God, that con- 
 verses with Him in frequent 
 
 suppose it therefore to be a prayer and frequent com- 
 Church : and that decency munion ; that runs to Him 
 of deportment and piety of in all his necessities ; that 
 
 carriage, which you are 
 taught by Religion or by 
 custom or by civility and 
 public manners to use in 
 Churches, the same use in 
 all places : with this differ- 
 ence only, that in Churches 
 let your deportment be re- 
 ligious in external forms 
 and circumstances also ; 
 but there and every where 
 let it be religious in abstain- 
 ing from spiritual indecen- 
 cies, and in readiness to do 
 good actions: that it may 
 not be said of us, as God 
 once complained of His peo- 
 ple, Why hath My beloved 
 done wickedness in My 
 housed ? 
 
 9. God is in every crea- 
 ture : be cruel towards 
 none, neither abuse any by 
 intemperance. Remember 
 that the creatures, and 
 every member of thy own 
 body, is one of the lesser 
 cabinets and receptacles of 
 God. They are such which 
 God hath blessed with His 
 
 asks counsel of Him in all 
 his doubtings ; that opens 
 all his wants to Him ; that 
 weeps before Him for his 
 sins ; that asks remedy and 
 support for his weakness ; 
 that fears Him as a Judge ; 
 reverences Him as a Lord ; 
 obeys Him as a Father ; and 
 loves Him as a Patron. 
 
 The Benefits of this exercise. 
 
 The benefits of this con- 
 sideration and exercise be- 
 ing universal upon all the 
 parts of piety, I shall less 
 need to specify any parti- 
 culars ; but yet most pro- 
 perly this exercise of con- 
 sidering the livine presence 
 is, 1. An excellent help to 
 prayer, producing in us 
 reverence and awfulness to 
 the l)ivine Majesty of God, 
 and actual devotion in our 
 offices. 2. It produces a 
 confidence in God, and fear- 
 lessness of our enemies, pa- 
 tience in trouble, and hope 
 of remedy ; since God is so 
 
 g Jer, xi. 15, secun. vulg. Edit. 
 
PRACTICE OP THE PRESENCE OF GOD. 
 
 nigh in all our sad acci- 
 dents, Tie is a disposer of 
 the hearts of men and the 
 events of things, He propor- 
 tions out our trials, and 
 supplies us with remedy, 
 and where His rod strikes 
 us, His staff sujp'ports us. To 
 which we may add this ; 
 that God, who is always 
 with us, is especially It/ 
 promise with us in tribula- 
 tion, to turn the misery 
 into a mercy, and that our 
 greatest trouble may be- 
 come our advantage by en- 
 titling us to a new manner 
 of the Divine presence. 
 3. It is apt to produce joy 
 and rejoicing in God, we 
 being more apt to delight 
 in the partners and wit- 
 nesses of our conversation ; 
 every degree of mutual 
 abiding and conversing 
 being a relation and an en- 
 dearment: we are of the 
 same household with God; 
 He is with us in our natural 
 actions to preserve us, in 
 our recreations to restrain 
 us, in our public actions to 
 applaud or reprove us, in 
 our private to observe us, 
 in our sleeps to watch by 
 us, in our watchings to re- 
 fresh us : and if we walk 
 with God in all His ways as 
 He walks with us in all ours, 
 we shall find perpetual rea- 
 
 ^ In vita 
 
 sons to enable us to keep 
 that rule of God, Rejoice in 
 the Lord ahvays, and again 
 I say rejoice. And this 
 puts me in mind of a saying 
 of an old religious person >', 
 " There is one way of over- 
 coming our ghostly ene- 
 mies; spiritual mirth, and 
 a perpetual bearing of God 
 in our minds." This eifec- 
 tively resists the Devil, and 
 suffers us to receive no hurt 
 from him. 4. This exercise 
 is apt also to enkindle holy 
 desires of the enjoyment of 
 God, because it produces 
 joy when we do enjoy Him ; 
 the same desires that a 
 weak man hath for a de- 
 fender, the sick man for a 
 physician, the poor for a 
 patron, the child for his 
 father, the espoused lover 
 for her betrothed, 5. From 
 the same fountain are apt 
 to issue humility of spirit, 
 apprehensions of our great 
 distance and our great 
 needs, our daily wants and 
 hourly supplies, admiration 
 of God's unspeakable mer- 
 cies : It is the cause of great 
 modesty and decency in 
 our actions ; it helps to re- 
 collection of mind, and re- 
 strains the scatterings and 
 looseness of wandering 
 thoughts : it establishes the 
 heart in good purposes, and 
 
 St. Antho. 
 
30 
 
 PRACTICE OP THE PRESENCE OF GOD. 
 
 leadeth on to perseverance ; 
 it gains purity and perfec- 
 tion, (according to the say- 
 ing of Ood to Abraham, 
 Walk before Me, and be pe- 
 fect,) holy fear, and holy 
 love, and indeed everything 
 that pertains to holy living : 
 when we see ourselves 
 placed in the Eye of God, 
 who sets us on work and 
 will reward us plenteously, 
 to serve Him with an Eye- 
 service is very pleasing ; for 
 He also sees the heart : and 
 the want of this considera- 
 tion was declared to be the 
 cause why Israel sinned so 
 grievously, ^^ For they say, 
 The Lord hath forsaken the 
 
 earth, and the Lord seeth 
 notK-'^ "therefore the land 
 is full of blood, and the city 
 fullofperversejiess^." What 
 a child would do in the eye 
 of his father, and a pupil 
 before his tutor, and a wife 
 in the presence of her hus- 
 band, and a servant in the 
 sight of his master ; let us 
 always do the same : for 
 we are made a spectacle to 
 God, to Angels, and to men^; 
 we are always in the sight 
 and presence of the All- 
 seeing and Almighty God, 
 who also is to us a Father 
 and a Guardian, a Husband 
 and a Lord. 
 
 PRAYERS AND DEVOTIONS ACCORDING TO THE RELIGION 
 AND PURPOSES OF THE FOREGOING CONSIDERATIONS. 
 
 I. — For grace to spend our 
 tiTne well. 
 
 Eternal God, who from 
 all eternity dost behold and 
 love Thy own glories and 
 perfections infinite, and hast 
 created me to do the work 
 of God after the manner of 
 men, and to serve Thee in : 
 this generation, and accord- I 
 ing to my capacities ; give 
 me Thy grace, that I may 
 be a curious and prudent i 
 spender of my time, so as I 1 
 may best prevent or resist ' 
 
 ' l\ix\. X, II. ^ Ezek 
 
 all temptation, and be pro- 
 fitable to the Christian Com- 
 monwealth, and by dis- 
 charging all my duty may 
 glorify Thy Name. Take 
 from me all slothfulness, and 
 give me a diligent and an 
 active spirit, and wisdom to 
 choose my employment ; 
 that I may do works pro- 
 portionable to my person, 
 and to the dignity of a 
 Christian, and may fill up 
 all the spaces of my time 
 with actions of Religion 
 and Charity ; that, when 
 ix. 9. ' 1 Cor. iv. 9. 
 
DEVOTIONS FOR ORDINARY DAT3. 
 
 31 
 
 the Devil assaults me, he 
 may not find me idle, and 
 my dearest Lord at His 
 sudden coming may find 
 me busy in lawful, neces- 
 sary, and pious actions ; 
 improving my talent en- 
 trusted to me by Thee, my 
 Lord, that I may enter into 
 the joy of my Lord, to par- 
 take of His eternal felici- 
 ties, even for Thy mercy 
 sake, and for my dearest 
 Saviour's sake. Amen. 
 
 If Here follows the devo- 
 tion of ordinary days ; 
 for the right employ- 
 ment of those portions 
 of time which every 
 day must allow for Reli- 
 gion. 
 
 The first Prayers in the 
 Morning as soon as we 
 are dressed. 
 % Humbly and reverently 
 compose yourself, with 
 heart lift up to God 
 and your head bowed ; 
 and, meekly kneeling 
 upon your knees, say 
 the Lord's Prayer : after 
 which, use the follow- 
 ing Collects, or as many 
 of them as you shall 
 choose. 
 Our Father which art in 
 Heaven, &c. 
 
 •n Rev. xi. 17. 
 o Rev. iv. 10, 11. 
 
 1. — An act of Adoration^ 
 
 being the song that the 
 
 Angels sing in Heaven. 
 
 Holy, Holy, Holy, Lord 
 
 God Almighty, which was, 
 
 and is, and is to come™ : 
 
 Heaven and Earth, Angels 
 
 and Men, the Air and the 
 
 Sea, give glory, and honour, 
 
 and thanks to Him that 
 
 sitteth on the throne, who 
 
 liveth for ever and ever". 
 
 All the blessed spirits and 
 
 souls of the righteous cast 
 
 their crowns before the 
 
 throne, and worship Him 
 
 that liveth for ever and 
 
 ever ; " Thou art worthy, 
 
 Lord, to receive glory, 
 
 and honour, and power ; for 
 
 Thou hast created all things, 
 
 and for Thy pleasure they 
 
 are and were created"." 
 
 " Great and marvellous are 
 
 Thy works, Lord God 
 
 Almighty : just and true 
 
 : are Thy ways, Thou King 
 
 I of Saints P. Thy wisdom is 
 
 I infinite, Thy mercies are 
 
 glorious ; and I am not 
 
 j worthy, Lord, to appear in 
 
 Thy presence, before whom 
 
 the Angels hide their faces. 
 
 Holy and Eternal Jesus, 
 
 j Lamb of God, who wert 
 
 I slain from the beginning 
 
 ' of the world, Thou " hast 
 
 I redeemed us to God by Thy 
 
 " Rev. V. 11, ]3. 
 P Rev. XV. 3. 
 
DEVOTIONS FOR ORDINARY DATS. 
 
 32 
 
 blood out of every nation, 
 and hast made us unto oui- 
 God kings and priests, and 
 we shall reign with Thee for 
 ever"!." " Blessing, honour, 
 glory and power be unto 
 Him that sitteth on the 
 throne and to the Lamb 
 for ever^" Amen. 
 
 II. — An act of thanksgiving, 
 being the song of David 
 for the Morning. 
 
 Sing praises unto the 
 Lord*, ye Saints of His, 
 and give thanks to Him for 
 a remembrance of His holi- 
 ness. For His wrath en- 
 dureth but the twinkling 
 of an eye, and in His plea- 
 sure is life ; heaviness may 
 endure for a night, but joy 
 Cometh in the morning. 
 Thou, Lord, hast preserved 
 me this night from the 
 violence of the spirits of 
 darkness*, from all sad 
 casualties and evil acci- 
 dents, from the wrath 
 which I have every day de- 
 served : Thou hast brought 
 my Soul out of hell ", Thou 
 hast kept my life from them 
 that go down into the pit : 
 Thou hast shewed me mar- 
 vellous great kindness % and 
 hast blessed me for ever : 
 
 the greatness of Thy glory 
 reacheth unto the heavens, 
 and Thy truth imto the 
 clouds ^. Therefore shall 
 every good man sing of 
 Thy praise without ceasing. 
 my God, I will give 
 thanks unto Thee for ever ^. 
 Allelujah. 
 
 III. — An Act of oblation or 
 presenting oitrselves to 
 God for the day. 
 
 Most Holy and Eternal 
 God, Lord and Sovereign 
 of all the creatures, I hum- 
 bly present to Thy Divine 
 Majesty myself, my Soul 
 and body, my thoughts and 
 my words, my actions and 
 intentions, my passions and 
 my sufferings, to be dis- 
 posed by Thee to Thy glory ; 
 to be blessed by Thy provi- 
 dence ; to be guided by 
 Thy counsel ; to be sancti- 
 fied by Thy Spirit ; and 
 afterwards that my body 
 and Soul may be received 
 into glory : for nothing can 
 perish which is under Thy 
 custody ; and the enemy of 
 iSouls cannot devour what 
 is Thy portion, nor take it 
 out of Thy hands. This 
 day, Lord, and all the 
 days of my life I dedicate 
 
 I Rev. V. 9, 
 
 10 
 
 
 
 
 r 
 
 Rev 
 
 . V. 
 
 13. 
 
 
 
 • Ps. 
 
 XXX. 4 
 
 ,5 
 
 t Ps. XXX. 1 
 
 
 
 
 
 u 
 
 Ps. 
 
 XXX 
 
 .3. 
 
 
 
 X Ps 
 
 XXXi. 
 
 23 
 
 y Ps. xxxvi 
 
 3; 
 
 cviii 
 
 4, 
 
 5. 
 
 
 
 
 
 = Ps. 
 
 XXX 
 
 12. 
 
 
 
DEVOTIONS FOR ORDINARY PAYS. 
 
 33 
 
 to Thy honour, and the ac- 
 tions of my calling to the 
 uses of grace, and the Re- 
 ligion of all my days to be 
 united to the merits and 
 intercession of my holy 
 Saviour Jesus ; that in Him 
 and for Him I may be par- 
 doned and accepted. Amen. 
 
 IV. — An act of Repentance 
 or Contrition. 
 
 For as for me, I am not 
 worthy to be called Thy 
 servant, much less am I 
 worthy to be Thy son ; for 
 I am the vilest of sinners 
 and the worst of men, a 
 lover of the things of the 
 world and a despiser of the 
 things of God, \j)roud and 
 envioiLS, lustful and intem- 
 perate,'] greedy of sin and 
 impatient of reproof, de- 
 sirous to seem holy and 
 negligent of being so, 
 transported with interest, 
 fooled with presumption 
 and false principles, dis- 
 turbed with anger, with a 
 peevish and unmortified 
 spirit, and disordered by a 
 whole body of sin and death. 
 Lord, pardon all my sins for 
 my sweetest Saviour's sake : 
 Thou who didst die for me. 
 Holy Jesus, save me and 
 deliver me : reserve not 
 my sins to be punished in 
 the day of wrath and eter- 
 nal vengeance ; but wash 
 
 j away my sins, and blot 
 I them out of Thy remem- 
 j brance, and purify my Soul 
 with the waters of repen- 
 tance and the blood of the 
 cross ; that for what is past 
 I Thy wrath may not come 
 out against me, and for the 
 time to come I may never 
 provoke Thee to auger or 
 to jealousy. just and 
 dear God, be pitiful and 
 gracious to Thy servant. 
 Amen. 
 
 V. — TJie Prayer or Petition. 
 
 Bless me, gracious God, 
 in my calling to such pui-- 
 poses as Thou shalt choose 
 ; for me, or employ me in : 
 ! Relieve me in all my sad- 
 I nesses, make my bed in my 
 ; sickness, give me patience 
 ] in my sorrows, confidence 
 in Thee, and grace to call 
 upon Thee in all tempta- 
 tions. be Thou my Guide 
 in all my actions, my Pro- 
 I tector in all dangers : give 
 me a healthful body, and 
 ! a clear understanding ; a 
 I sanctified and just, a chari- 
 table and humble, a religious 
 and a contented spirit : let 
 I not my life be miserable and 
 j wretched ; nor my name 
 : stained with sin and shame, 
 I nor my condition lifted up 
 to a tempting and danger- 
 ous fortune : but let my 
 condition be blessed ; my 
 o3 
 
34 
 
 DEYOTIONS FOR ORDINARY DATS. 
 
 conversation useful to my 
 neighbours and pleasing to 
 Thee ; that, when my body 
 shall'lie down in its bed of 
 darkness, my Soul may pass 
 into the regions of light, 
 and live with Thee for 
 ever, through Jesus Christ. 
 Amen. 
 
 VI. — A n act of intercession 
 or prayer for others, to he 
 added to this or any other 
 office, as our devotion, or 
 duty, or their needs, shall 
 detervnhu us. 
 
 God of infinite mercy, 
 who hast compassion on all 
 men, and relievest the ne- 
 cessities of all that call to 
 Thee for help, hear the 
 prayers of Thy servant who 
 is unworthy to ask any 
 petition for himself, yet in 
 humility and duty is bound 
 to pray for others. 
 
 For the Church. 
 
 let Thy mercy descend 
 upon the whole Church ; 
 preserve her in truth and 
 peace, in unity and safety, 
 in all storms, and against 
 all temptations and ene- 
 mies : that she, offering to 
 Thy glory the never-ceasing 
 sacrifice of prayer and 
 thanksgiving, may advance 
 the honour of her Lord, and 
 be filled with His Spirit, and 
 partake of His glory. Amen. 
 
 For the King. 
 
 In mercy remember the 
 King ; preserve his person 
 in health and honour, his 
 crown in wealth and dig- 
 nity, his kingdom in peace 
 and plenty, the Churches 
 under his protection in 
 piety and knowledge, and 
 a strict and holy Religion : 
 keep him perpetually in 
 Thy fear and favour, and 
 crown him with glory and 
 immortality. Amen. 
 
 For the Clergy. 
 
 Remember them that 
 minister about holy things ; 
 let them be clothed with 
 righteousness and sing with 
 joy fulness. Ame7i. 
 
 For Wife or Husband. 
 
 Bless thy servant my 
 \_Wife, or Husband'] with 
 health of body and of 
 spirit, let the hand of 
 Thy blessing be upon his 
 [or her] head night and 
 day, and support him, in 
 all necessities, strengthen 
 him in all temptations, com- 
 fort him in all his sorrows, 
 and let hi'in be thy servant 
 in all changes ; and make 
 us both to dwell with Thee 
 for ever in Thy favour, in 
 the light of Thy counten- 
 ance, and in Thy glory. 
 Amen. 
 
DEVOTIONS FOR ORDINARY DATS. 
 
 35 
 
 For our Children. 
 
 Bless my CMldren with 
 healthful bodies, with good 
 understandings, with the 
 graces and gifts of Thy 
 Spirit, with sweet disposi- j 
 tions and holy habits, and : 
 sanctify them throughout 
 in their bodies and Souls 
 and spirits, and keep them 
 unblameable to the coming 
 of the Lord Jesus, Amen. 
 
 For Friends and Benefac- \ 
 tors. i 
 
 Be pleased, Lord, to 
 remember my friends, all 
 that have prayed for me, 
 and all that have done me 
 good. [Here 7iani€ such 
 whom you looidd specially 
 reconwiend.'] Do Thou good 
 to them and return all their 
 kindness double into their 
 own bosom, rewarding them 
 with blessings, and sancti- 
 fying them with Thy graces, 
 and bringing them to 
 glory. 
 
 For our Family. 
 
 Let all my family and 
 kindred, my neighbours 
 and acquaintance [here 
 name what other relation 
 you please'] receive the 
 benefit of my prayers, and 
 the blessings of God ; the 
 comforts and supports of Thy 
 providence, and the sancti- 
 fication of Thy Spirit. 
 
 For all 
 
 m misery. 
 
 Relieve and comfort all 
 the persecuted and afflicted : 
 speak peace to troubled con- 
 sciences : strengthen the 
 weak : confirm the strong : 
 instruct the ignorant : de- 
 liver the oppressed from 
 him that spoileth him, and 
 relieve the needy that hath 
 no helper ; and bring us 
 all by the waters of comfort 
 and in the ways of right- 
 eousness to the Kingdom 
 of rest and glory, through 
 Jesus Christ our Lord. 
 A^nen. 
 
 To God the Father of our 
 Lord Jesus Christ, To the 
 eternal Son that was in- 
 carnate and born of a 
 Virgin, To the Spirit of 
 the Father and the Son, 
 be all honour and glory, 
 worship and thanksgiving 
 now and for ever. Amen. 
 
 A nother fo rm of Prayer for 
 the Morning. 
 
 In the Name of the 
 Father, and of the 
 Son, and of the Holy 
 Ghost. Our Father, 
 &c. 
 I. Most glorious and eter- 
 nal God, Father of mercy, 
 and God of all comfort, I 
 worship and adore Thee 
 with the lowest humility of 
 my Soul and body, and give 
 
36 
 
 DEVOTIONS FOR ORDINARY DAYS. 
 
 Thee all thanks and praise 
 for Thy infinite and essential 
 glories and perfections, and 
 for the continual demon- 
 stration of Thy mercies upon 
 me, upon all mine, and 
 upon Thy holy Catholic 
 Church. 
 
 II. I Acknowledge, dear 
 God, that I have deserved 
 the greatest of Thy wrath 
 and indignation ; and that, 
 if Thou hadst dealt with me 
 according to my deserving, 
 I had now at this instant 
 been desperately bewailing 
 my miseries in the sorrows 
 and horrors of a sad eter- 
 nity. But, Thy mercy tri- 
 umphing over Thy justice 
 and my sins. Thou hast still 
 continued to me life and 
 time of repentance ; Thou 
 hast opened to me the gates 
 of grace and mercy, and 
 perpetually callest upon me 
 to enter in and to walk in 
 the paths of a holy life, 
 that I might glorify Thee 
 and be glorified of Thee 
 eternally. 
 
 III. Behold, God, for 
 this Thy great and un- 
 speakable goodness, for the 
 preservation of me this 
 night, and for all other 
 Thy graces and blessings, 
 I offer up my Soul and 
 body, all that I am, and 
 all that I have, as a Sacri- 
 
 fice to Thee and Thy service ; 
 humbly begging of Thee to 
 pardon all my sins, to de- 
 fend me from all evil, to 
 lead me into all good, and 
 let my portion be amongst 
 Thy redeemed ones in the 
 gathering together of the 
 Saints, in the Kingdom of 
 grace and glory. 
 
 IV. Guide me, Lord, 
 in all the changes and 
 varieties of the world ; that 
 in all things that shall 
 happen, I may have an 
 evenness and tranquillity of 
 spirit ; that my Soul may 
 be wholly resigned to Thy 
 Divinest Will and pleasure, 
 never murmuring at Thy 
 gentle chastisements and 
 fatherly correction, never 
 waxing proud and insolent, 
 though I feel a torrent of 
 comforts and prosperous 
 successes. 
 
 V. Fix my thoughts, my 
 hopes and my desires 
 upon Heaven and hea- 
 venly things ; teach me to 
 despise the world, to repent 
 me deeply for my sins ; 
 
 ' give me holy purposes of 
 amendment, and ghostly 
 strength and assistances to 
 perform faithfully whatso- 
 
 i ever I shall intend piously. 
 Enrich my understanding 
 
 I with an eternal treasure of 
 Divine truths, that I may 
 
DEVOTIONS FOR ORDINARY DAYS. 
 
 37 
 
 know Thy will ; and, Thou 
 who workest in us to will 
 and to do of Thy good 
 pleasure, teach me to obey 
 all Thy Commandments, to 
 believe all Thy Revelations, 
 and make me partaker of 
 all Thy gracious promises. 
 
 VI. Teach me to watch 
 over all Thy ways, that I may 
 never be surprised by sudden 
 temptations or a careless 
 spirit, nor ever return to 
 folly and vanity. Set a 
 watch, Lord, before my 
 mouth, and keep the door 
 of my lips, that I oiFend 
 not in my tongue neither 
 against piety nor charity. 
 Teach me to think of no- 
 thing but Thee, and what 
 is in order to Thy glory and 
 service ; to speak nothing 
 but Thee and Thy glories ; 
 and to do nothing but what 
 becomes Thy servant, whom 
 Thy infinite mercy by the 
 graces of Thy holy Spirit 
 hath sealed up to the day 
 of Redemption. 
 
 VII. Let all my passions 
 and affections be so morti- 
 fied and brought under the 
 dominion of grace, that I 
 may never by deliberation 
 and purpose, nor yet by 
 levity, rashness, or incon- 
 sideration offend Thy Divine 
 Majesty, Make me such as 
 Thou wouldst have me to 
 
 be : strengthen my faith, 
 confirm my hope, and give 
 me a daily increase of 
 charity, that this day and 
 ever I may serve Thee ac- 
 cording to all my oppor- 
 tunities and capacities ; 
 growing from grace to 
 grace, till at last by Thy 
 mercies I shall receive the 
 consummation and perfec- 
 tion of grace, even the 
 glories of Thy Kingdom in 
 the full fruition of the face 
 and excellencies of God the 
 Father, the Son, and the 
 Holy Ghost, to whom be 
 glory and praise, honour 
 and adoration given by all 
 Angels, and all men, and 
 all creatures, now and to 
 all eternity. Amen. 
 
 ^ To this may be added 
 the prayer of Interces- 
 sion for others whom 
 we are bound to re- 
 member, which is at 
 the end of the forego- 
 ing Prayer ; or else 
 you may take such 
 special Prayers which 
 follow at the end of 
 the fourth Chapter [for 
 Parents, for Children, 
 &c.] 
 
 After ivhich, conclude with 
 this Ejaculation. 
 
 Now, in all tribulation 
 and anguish of spirit, in all 
 
38 
 
 DEVOTIONS FOR OEDINARY DATS. 
 
 dangers of Soul and body, 
 in prosperity and adversity, 
 in the hour of death and in 
 the day of Judgment, holy 
 and most blessed Saviour 
 Jesiis, have mercy upon me, 
 
 make His Name to be glo- 
 rious, come hither and 
 behold the works of God, 
 how wonderful He is in His 
 doings towards the children 
 of men. He ruleth with 
 
 save me and deliver me and I His power for ever a. 
 
 all faithful people. Ame7i. 
 U Between this and noon 
 usually are said the 
 public Prayers ap- 
 pointed by Authority ; 
 to which all the Clergy 
 are obliged, and other 
 devout persons, that 
 have leisure to accom- j captivity ; 
 pany them. j runagates 
 
 <r After noon or at any I 
 time of the day, when ; 
 a devout person retires , 
 into his closet for pri- \ 
 vate Prayer, or spiri- i 
 tual exercises, he may i 
 say the following devo- 
 tions. I 
 
 An exercise to he used at \ 
 any time of the day. I 
 
 In the Name of the 
 Father, and of the Son, &c. 
 Our Father, &c. i 
 
 The Hymn collected out of 
 the Psalms, recounting 
 the excellencies and great- 
 ness of God. 
 
 be joyful in God, all ye 
 lands ; sing praises unto 
 the honour of His Name, 
 
 • Ps. Ixvi. 1, 4, 
 "* Ps. xxxiii. 8. 
 
 •> Ps. IxvJii. 5, 6. 
 • Vi. IxY. 5. 
 
 He is the father of the 
 fatherless, and defendeth 
 the cause of the widow, 
 even God in His holy habi- 
 tation. He is the God that 
 maketh men to be of one 
 mind in a house, and bring- 
 eth the prisoners out of 
 but letteth the 
 continue in 
 scarceness •». 
 
 It is the Lord that com- 
 mandeth the waters, it is 
 the glorious God that 
 maketh the thunder. It is 
 the Lord that ruleth the 
 sea : the voice of the Lord 
 is mighty in operation ; the 
 voice of the Lord is a glori- 
 ous voice «^. 
 
 Let all the earth fear the 
 Lord : stand in awe of Him, 
 all ye that dwell in the 
 world '1. Thou shalt shew 
 us wonderful things in Thy 
 righteousness, God of our 
 salvation, Thou that art the 
 hope of all the ends of the 
 Earth, and of them that 
 remain in the broad Sea^. 
 
 Glory be to the Father, 
 &c. 
 
 Ps. xxix. 3, 4. 
 
DEVOTIONS rOR ORDINARY DATS. 
 
 39 
 
 Or this. 
 
 Lord, Thou art my God, 
 I will exalt Thee: I will 
 praise Thy Name, for Thou 
 hast done wonderful things : 
 Thy counsels of old are 
 faithfulness and truths 
 
 Thou in Thy strength 
 settest fast the mountains, 
 and art girded ahout with 
 power. Thou stillest the 
 raging of the sea, and the 
 noise of his waves, and the 
 madness of the people. 
 
 They also that remain in 
 the uttermost parts of the 
 earth shall be afraid at Thy 
 tokens ; Thou that makest 
 the out-goings of the morn- 
 ing and evening to praise 
 Thee?. 
 
 Lord God of Hosts, 
 who is like unto Thee 1 Thy 
 truth, most mighty Lord, is 
 on every side'^. Among 
 the gods there is none like 
 unto Thee ; Lord, there is 
 none that can do as Thou 
 doest. For Thou art great 
 and doest wondrous things ; 
 Thou art God alone ». 
 
 God is very greatly to be 
 feared in the counsel of the 
 Saints, and to be had in 
 reverence of all them that 
 are round about him. 
 
 Righteousness and equity 
 
 is in the habitation of Thy 
 seat ; mercy and truth shall 
 go before Thy facei^. Glory 
 and worship are before Him ; 
 power and honour are in 
 His Sanctuary'. 
 
 Thou, Lord, art the thing 
 that I long for ; Thou art 
 my hope even from my 
 youth. Through Thee have 
 I been holden up ever since 
 I was born ; Thou art He 
 that took me out of my 
 mother's womb : my praise 
 shall be always of Theera. 
 
 Glory be to the Father, 
 &c. 
 
 H After this may be read 
 some portion of holy 
 Scripture out of the 
 New Testament or out 
 of the Sapiential books 
 of the Old, viz. Pro- 
 verbs, Ecclesiastes, &c. 
 because these are of 
 great use to piety and 
 to civil conversation. 
 L^pon which when you 
 have a while meditat- 
 ed, humbly composing 
 yourself upon your 
 knees, say as foUoweth. 
 
 Ejaculations. 
 
 ^ly help standeth in the 
 name of the Lord, who hath 
 made Heaven and Earth" . 
 
 Isai. XXV. 1. 
 Ps. Ixxxvi. 8, 9, 
 Ps. Ixxi. 4, 5. 
 
 g Ps. Ixv. 6—8. 
 k Ps. Ixxxix. 8, 15. 
 ■> Ps. cxxiv. 7. 
 
 *" Ps. Ixxxix. 9. 
 ' Ps. xcvi. 6. 
 
40 
 
 DEVOTIONS FOR ORDINARY DAYS. 
 
 Shew the light of Thy 
 countenance upon Thy ser- 
 vant, and I shall be safe °, 
 
 Do well, Lord, to them 
 that be true of heart?, and 
 evermore mightily defend 
 them. 
 
 Direct me in Thy truth 
 and teach me, for Thou art 
 my Saviour "i and my great 
 Master. 
 
 Keep me from sin and 
 death eternal, and from my 
 enemies visible and invisi- 
 ble. 
 
 Give me grace to live a 
 holy life, and Thy favour 
 that I may die a godly and 
 happy death. 
 
 Lord, hear the prayer of 
 Thy servant, and give me 
 Thy Holy Spirit. 
 
 The Prayer. 
 
 eternal God, merciful 
 and gracious, vouchsafe Thy 
 favour and Thy blessing to 
 Thy servant : let the love of 
 Thy mercies and the dread 
 and fear of Thy Majesty 
 make me carefid and inqui- 
 sitive to search Thy will, 
 and diligent to perform it, 
 and to persevere in the 
 practices of a holy life, even 
 till the last of my days. 
 
 II. Keep me, Lord, for 
 I am Thine by creation ; 
 
 guide me, for I am Thine by 
 purchase ; Thou hast re- 
 deemed me by the blood of 
 Thy Son ; and love me with 
 the love of a Father, for I 
 am Thy child by adoption 
 and grace : let Thy mercy 
 pardon my sins, Thy provi- 
 dence secure me from the 
 punishments and evils I 
 have deserved, and Thy care 
 watch over me, that I may 
 never any more offend Thee : 
 make me in malice to be a 
 child ; but in understand- 
 ing, piety, and the fear of 
 God, let me be a perfect 
 man in Christ, innocent 
 and prudent, readily fur- 
 nished and instructed to 
 every good work. 
 
 III. Keep me, Lord, 
 from the destroying Angel, 
 and from the wrath of 
 God : let Thy anger never 
 rise against me, but Thy rod 
 gently correct my follies, 
 and guide me in Thy ways, 
 and Thy staff support me in 
 all sufferings and changes. 
 Preserve me from fracture 
 of bones, from noisome in- 
 fections, and sharp sick- 
 nesses, from great violences 
 of fortune and sudden sur- 
 prises : keep all my senses 
 entire till the day of my 
 death, and let my death be 
 neither sudden, untimely, 
 
 Ps. Ixxx. 3. 
 
 p Ps. cxxv. 4. 
 
 < Ps. XXV. 4. 
 
DEVOTIONS FOR ORDINARY DATS. 
 
 41 
 
 nor unprovided : let it be 
 after the common manner 
 of men, having in it nothing 
 extraordinary, but an ex- 
 traordinary piety, and the 
 manifestation of Thy great 
 and miraculous mercy. 
 
 IV. Let no riches make 
 me ever forget myself, no 
 poverty ever make me to 
 forget Thee : Let no hope 
 or fear, no pleasure or pain, 
 no accident without, no 
 weakness within, hinder or 
 discompose my duty, or 
 turn me from the ways of 
 Thy Commandments. let 
 Thy spirit dwell with me 
 for ever, and make my Soul 
 just and charitable, full of 
 honesty, full of Religion, 
 resolute and constant in 
 holy purposes, but inflexible 
 to evil. Make me humble 
 and obedient, peaceable and 
 pious : let me never envy 
 any man's good, nor deserve 
 to be despised myself: and if 
 I be, teach me to bear it 
 with meekness and charity. 
 
 V. Give me a tender con- 
 science ; a conversation dis- 
 creet and aflable, modest 
 and patient, liberal and 
 obliging ; a body chaste 
 and healthful, competency 
 of living according to my 
 condition, contentedness in 
 all estates, a resigned 
 will and mortified afiec- 
 
 tions : that I may be as 
 Thou wouldst have me, and 
 my portion may be in the 
 lot of the righteous, in the 
 brightness of Thy counten- 
 ance, and the glories of 
 eternity. Amen. 
 
 Holy is our God. * Holy 
 is the Almighty. *Holy is 
 the Immortal. * Holy, holy, 
 holy, Lord God of Sabaoth, 
 have mercy upon me. 
 
 A form of Prater for the 
 Evening, to be said hy 
 such, vjho have not time or 
 opportunity to say the 
 public Prayers appointed 
 for this office. 
 
 Evening Prayer. 
 
 I. eternal God, great 
 Father of men and Angels, 
 who hast established the 
 Heavens and the Earth in 
 a wonderful order, making 
 day and night to succeed 
 each other ; I make my 
 humble address to Thy Di- 
 vine Majesty, begging of 
 Thee mercy and protection 
 this night and ever. O 
 Lord, pardon all my sins, 
 my light and rash words, 
 the vanity and impiety of 
 my thoughts, my unjust 
 and uncharitable actions, 
 and whatsoever I have 
 transgressed against Thee 
 this day, or at any time 
 before. " Behold, God, my 
 
42 
 
 DEVOTIONS FOR ORDINARY DATS. 
 
 Soul is troubled in the re- 
 membrance of my sins, in 
 the frailty and sinfulness 
 of my flesh exposed to every 
 temptation, and of itself 
 not able to resist any. Lord 
 God of mercy, I earnestly 
 beg of Thee to give me a 
 great portion of Thy grace, 
 such as may be sufficient 
 and effectual for the morti- 
 fication of all my sins and 
 vanities and disorders : that 
 as 1 have formerly served 
 my lust and unworthy de- 
 sires, so now I may give 
 myself up wholly to Thy 
 service, and the studies of 
 a holy life. 
 
 II. Blessed Lord, teach 
 me frequently and sadly to 
 remember my sins ; and be 
 Thou pleased to remember 
 them no more : let me 
 never forget Thy mercies, 
 and do Thou still remember 
 to do me good. Teach me 
 to walk always as in Thy 
 presence : Ennoble my Soul 
 with great degrees of love 
 to thee, and consign my 
 spirit with great fear, reli- 
 gion, and veneration of Thy 
 holy Name and laws ; that 
 it may become the great 
 employment of my whole 
 life to serve Thee, to advance 
 Thy glory, to root out all 
 the accursed habits of sin ; 
 that in holiness of life, in 
 humility, in charity, in 
 
 chastity and all the orna- 
 ments of grace, I may by 
 patience wait for the coming 
 of our Lord Jesus. Amen. 
 
 III. Teach me, Lord, 
 to number my days, that I 
 may apply my heart unto 
 wisdom ; ever to remember 
 my last end, that I may not 
 dare to sin against Thee. 
 Let Thy holy Angels be ever 
 present with me to keep me 
 in all my ways from the 
 malice and violence of the 
 spirits of darkness, from 
 evil company, and the occa- 
 sions and opportunities of 
 evil, from perishing in po- 
 pular judgments, from all 
 the ways of sinful shame, 
 from the hands of all mim 
 enemies, from a sinful life 
 and from despair in the 
 day of my death. Then, 
 brightest Jesu, shine glori- 
 ously upon me, let Thy mer- 
 cies and the light of Thy 
 countenance sustain me in 
 all my agonies, weaknesses, 
 and temptations. Give me 
 opportunity of a prudent 
 and spiritual Guide, and of 
 receiving the holy Sacra- 
 ment ; and let Thy loving 
 Spirit so guide me in the 
 ways of peace and safety, 
 that, with the testimony of 
 a good conscience and the 
 sense of Thy mercies and 
 refreshment, I may depart 
 this life in the unity of the 
 
DEVOTIONS FOR ORDINARY DAYS. 
 
 43 
 
 Church, in the love of God, 
 and a certain hope of salva- 
 tion through Jesus Christ 
 our Lord and most blessed 
 Saviour. Amen. 
 Our Father, &c. 
 
 Another form of Evening 
 Prayer luhich'may also be 
 used at hed-time. 
 
 Our Father, &c. 
 
 I will lift up my eyes 
 unto the hills', from whence 
 Cometh my help. 
 
 My help cometh of the 
 Lord, which made Heaven 
 and earth. 
 
 He will not suffer thy 
 foot to be moved : He that 
 keepeth thee will not slum- 
 ber. 
 
 Behold, He that keepeth 
 Israel shall neither slumber 
 nor sleep. 
 
 The Lord is thy keeper, 
 the Lord is thy shade upon 
 thy right hand. 
 
 The sun shall not smite 
 thee by day, neither the 
 moon by night. 
 
 The Lord shall preserve 
 thee from all evil ; He shall 
 preserve thy Soul. 
 
 The Lord shall preserve 
 thy going out and thy com- 
 ing in, from this time forth 
 for evermore. 
 
 Glory be to the Father, 
 
 kQ 
 
 1. Visit, I beseech Thee, 
 Lord, this habitation with 
 Thy mercy, and me with 
 Thy grace and salvation. 
 Let Thy holy Angels pitch 
 their tents round about and 
 dwell here, that no illusion 
 of the night may abuse me, 
 the spirits of darkness may 
 not come near to hurt me, 
 no evil or sad accident op- 
 press me ; and let the eter- 
 nal Spirit of the Father 
 dwell in my Soul and body, 
 filling every corner of my 
 heart with light and grace. 
 Let no deed of darkness 
 overtake me ; and let Thy 
 blessing, most blessed God, 
 be upon me for ever, through 
 Jesus Christ our Lord, 
 Ameii. 
 
 II. Into Thy hands, most 
 blessed Jesu, I commend 
 my Soul and body, for Thou 
 hast redeemed both with 
 Thy most precious blood. 
 So bless and sanctify my 
 sleep unto me, that it may 
 be temperate, holy and safe, 
 a refreshment to my wearied 
 body, to enable it so to 
 serve my Soul, that both 
 may serve Thee with a never- 
 failing duty. let me 
 never sleep in sin or death 
 eternal, but give me a 
 watchful and a prudent 
 spirit, that I may omit no 
 opportunity of serving Thee; 
 
 Ps. cxxi. 1, &c. 
 
44 
 
 l/EVOTIONS FOR ORDINAKT DAYS. 
 
 that whether I sleep or 
 wake, live or die, I may be 
 Thy servant and Thy child : 
 that when the work of my 
 life is done, I may rest in 
 the bosom of my Lord, till 
 by the voice of the Arch- 
 angel, the trump of God, I 
 shall be awakened and 
 called to sit down and feast 
 in the eternal supper of the 
 Lamb. Grant this, Lamb 
 of God, for the honour ol 
 Thy mercies, and the glory 
 of Thy name, most mer- 
 ciful Saviovir and Redeemer 
 Jesus. Amen. 
 
 III. Blessed be the God 
 and Father of our Lord 
 Jesus, who hath sent His 
 Angels, and kept me this 
 day from the destruction 
 that walketh at noon, and 
 the arrow that flieth by 
 day ; and hath given me 
 His Spirit to restrain me 
 from those evils to which 
 my own weaknesses, and 
 my evil habits, and my un- 
 quiet enemies would easily 
 betray me. Blessed and 
 for ever hallowed be Thy 
 name for that never-ceasing 
 shower of blessing, by which 
 I live, and am content and 
 blessed, and provided for in 
 all necessities, and set for- 
 ward in my duty and way 
 to heaven. Blessing, hon- 
 our, glory and power be 
 
 unto Him that sitteth on 
 the throne, and to the Lamb, 
 for ever and ever. Amen. 
 
 Holy is our God. * Holy 
 is the Almighty. *Holy is 
 the Immortal. * Holy, holy, 
 holy, Lord God of Sabaoth, 
 have mercy upon me. 
 
 Ejaculations and short nie- 
 ditations to he used in the 
 Night lohen we wake. 
 
 Stand in awe and sin not : 
 commune with your own 
 heart upon your bed, and 
 be still. I will lay me down 
 in peace and sleep : for 
 Thou, Lord, only makest me 
 to dwell in safety s, 
 
 Father of Spirits, and 
 the God of all flesh, have 
 mercy and pity upon a]l 
 sick and dying Christians, 
 and receive the Souls which 
 Thou hast redeemed return- 
 ing unto Thee. 
 
 Blessed are they that 
 dwell in the heavenly Jeru- 
 salem, where there is no 
 need of the sun, neither of 
 the moon to shine in it : 
 for the glory of God does 
 lighten it, and the Lamb is 
 the light thereof'. And 
 there shall be no night 
 there, and they need no 
 candle; for the Lord God 
 giveth them light, and they 
 shall reign for ever and 
 
 » Ps. iv. 4, 9. 
 
 Rev. xxi. 23. 
 
 " Rev. xxii. 5. 
 
DEVOTIONS FOB ORDINARY DATS. 
 
 45 
 
 Meditate on t/acoS's wrest- 
 ling with the Angel all 
 night : be thou also impor- 
 tunate with God for a bless- 
 ing, and give not over till 
 He hath blessed thee. 
 
 Meditate on the Angel 
 passing over the children of 
 Israel, and destroying the 
 Eqyptians for disobedience 
 and oppression. Pray for 
 the grace of obedience and 
 charity, and for the Divine 
 protection. 
 
 Meditate on the Angel 
 who destroyed in a night 
 the whole army of the As- 
 syrians for fornication. Call 
 to mind the sins of thy 
 youth, the sins of thy bed ; 
 and say with David, My 
 reitis chasten me in the 
 night season, and ony Soid 
 refuseth comfort. Pray for 
 pardon, and the grace of 
 chastity. 
 
 Meditate on the agonies 
 of Christ in the garden. His 
 sadness and affliction all 
 that night ; and thank and 
 adore Him for His love that 
 made Him suffer so much 
 for thee ; and hate thy sins 
 which made it necessary for 
 the Son of God to suffer so 
 much. 
 
 Meditate on the four last 
 things. 1. The certainty of 
 Death. 2. The terrors of 
 the day of Judgment. 3. 
 
 The joys of Heaven. 4. The 
 pains of Hell ; and the 
 eternity of both. 
 
 Think upon all thy friends 
 which are gone before thee, 
 and pray that God would 
 grant to thee to meet them 
 in a joyful resurrection. 
 
 The day of the Lord will 
 come as a thief in the night ^, 
 in the which the heavens 
 shall pass away with a great 
 noise, and the elements 
 shall melt with fervent heat, 
 the earth also and the works 
 that are therein shall be 
 burnt up. Seeing then that 
 all these things shall be 
 dissolved, what manner of 
 persons ought we to be in 
 all holy conversation and 
 godliness, looking for and 
 hastening unto the coming 
 of the day of God % 
 
 Lord, in mercy remember 
 Thy servant in the day of 
 Judgment. 
 
 Thou shalt answer for 
 me, Lord my God. In 
 Thee, Lord, have I trusted : 
 let me never be confounded. 
 Amen. 
 
 ^ I desire the Christian 
 Reader to observe, that 
 all these offices or forms 
 of Prayer (if they 
 should be used every 
 day) would not spend 
 above an hour and a 
 
 » 2 Pet. iii. 10—12. 
 
46 
 
 DEVOTIONS FOR ORDINARY DATS. 
 
 half: but because some 
 of them are double 
 (and so but one of 
 them to be used in one 
 day) it is much less : 
 and by affording to 
 God one hour in twenty- 
 four, thou mayest have 
 the comforts and re- 
 wards of devotion. But 
 he that thinks this is 
 too much, either is very 
 busy in the world, or 
 . very careless of heaven. 
 However, I have parted 
 the Prayers into 
 smaller portions ; that 
 he may use which and 
 how many he please in 
 any one of the forms. 
 
 Ad Sect. 2. 
 A Prayer fo r h oly intention 
 in the beginning and 
 pursuit of any consider- 
 able action; as Study, 
 Freachiiig, djc. 
 eternal God, who hast 
 made all things for man, 
 and man for Thy glory, 
 sanctify my body and Soul, 
 my thoughts and my inten- 
 tions, my words and actions, 
 that whatsoever I shall 
 think, or speak, or do, may 
 be by me designed to the 
 glorification of Thy Name, 
 and by Thy blessing it may 
 be effective and successful 
 in the work of God, accord- 
 ing as it can be capable. 
 
 Lord, turn my necessities 
 into virtue; the works of 
 nature into the works of 
 grace ; by making them or- 
 derly, regular, temperate, 
 subordinate and profitable 
 to ends beyond their own 
 proper efficacy : and let no 
 pride or self-seeking, no 
 covetousness or revenge, no 
 impure mixture or unhand- 
 some purposes, no little ends 
 and low imaginations pol- 
 lute my spirit, and unhal- 
 low any of my words and 
 actions : but let my body 
 be a servant of my spirit, 
 and both body and spirit 
 servants of Jesus; that, 
 doing all things for Thy 
 glory here, I may be par- 
 taker of Thy glory hereafter, 
 through Jesus Christ oiu* 
 Lord. Amen. 
 
 Ad Sect. 3. 
 
 A Prayer meditating and 
 referring to the Divine 
 ^presence. 
 
 % This Prayer is speci- 
 ally to be used in temp- 
 tation to private sins. 
 
 Almighty God, infinite 
 I and eternal, Thou fillest all 
 \ things with Thy presence ; 
 j Thou art everywhere by Thy 
 i essence and by Thy power, 
 j in hea^^en by glory, in holy 
 ! places by Thy grace and 
 I favour, in the hearts of Thy 
 
DEVOTIONS FOR ORDINARY DATS. 
 
 servants by Thy Spirit, in 
 the consciences of all men 
 by Thy testimony and ob- 
 servation of us. Teach me 
 to walk always as in Thy 
 presence, to fear Thy Ma- 
 jesty, to reverence Thy wis- 
 dom and omniscience, that 
 I may never dare to commit 
 any indecency in the eye of 
 my Lord and my Judge ; 
 
 but that I may with so 
 much care and reverence 
 demean myself, that my 
 Judge may not be my ac- 
 cuser, but my Advocate ; 
 that I, expressing the belief 
 of Thy presence here by 
 careful walking, may feel 
 the effects of it in the par- 
 ticipation of eternal glory, 
 throuo-h Jesus Christ. A men. 
 
CHAP. II. 
 
 OF CHRISTIAN SOBRIETY. 
 
 Sect. I. 
 
 Of Sobriety in the general sense. 
 
 Christian Religion in all 
 its moral parts is nothing 
 else but the Law of Nature, 
 and great Reason, com- 
 plying with the great ne- 
 cessities of all the world, 
 and promoting the great 
 profit of all relations, and 
 carrying us through all ac- 
 cidents of variety of chances 
 to that end, which God hath 
 from eternal ages purposed 
 for all that live according 
 to it, and which He hath 
 revealed in Jesus Christ : 
 and according to the Apo- 
 stle's Arithmetic hath but 
 these three parts of it ; 
 
 1. Sobriety, 2. Justice, 3. 
 Religion. For the grace of 
 God bringing salvation hath 
 apinared to all men, teach- 
 ing us that, de7iging ti7i- 
 godliness and 'worldly lusts, 
 v)e should live, 1. Soherly, 
 
 2. Righteously, and 3. Godly 
 
 in this present world, look- 
 ing for that blessed hope and 
 glorious aj)pearing of the 
 great God and our Saviour 
 Jesus Christ. The first con- 
 tains all our deportment in 
 our personal and private 
 capacities, the fair treating 
 of our bodies and our spirits. 
 The second enlarges our duty 
 in all relations to our Neigh- 
 bour. The third contains 
 the offices of direct Reli- 
 gion, and intercourse with 
 God. 
 
 Christian Sobriety is all 
 that duty that concerns our- 
 selves in the matter of rneat 
 and drink und pleasures Sind. 
 thoughts ; and it hath with- 
 in it the duties of 1, Tem- 
 perance, 2. Chastity, 3. Jltc- 
 mility, 4. Modesty, 5. Con- 
 tent. 
 
 It is a using severity, 
 denial and frustration of 
 
CHRISTIAN SOBKIETY. 
 
 49 
 
 our appetite, when it grows 
 unreasonable in any of these 
 instances : the necessity of 
 which we shall to best pur- 
 pose understand by con- 
 sidering the evil conse- 
 quences of sensuality, ef- 
 feminacy, or fondness after 
 carnal pleasures. 
 
 Evil consequents of Volup- 
 tuousness or Sensuality. 
 
 1 . A longing after sensual 
 pleasures is a dissolution of 
 the spirit of a man, and 
 makes it loose, soft, and 
 wandering, unapt for noble, 
 wise, or spiritual employ- 
 ments : because the prin- 
 ciples, upon which pleasure 
 is chosen and pursued, are 
 sottish, weak, and unlearned ; 
 such as prefer the body 
 before the Soul, the ap- 
 petite before reason, sense 
 before the spirit, the plea- 
 sures of a short abode be- 
 fore the pleasures of eter- 
 nity. 
 
 2. The nature of sensual 
 pleasure is vain, empty and 
 unsatisfying ; biggest al- 
 ways in expectation, and 
 a mere vanity in the enjoy- 
 ing, and leaves a sting and 
 thorn behind it when it 
 goes oiF. Our laughing, if 
 it be loud and high, com- 
 monly ends in a deep sigh ; 
 and all the instances of 
 
 a 1 Cor. 
 D 
 
 pleasure have a sting in 
 the tail, though they carry 
 beauty on the face and 
 sweetness on the lip. 
 
 3. Sensual pleasure is a 
 great abuse to the spirit of 
 a man, being a kind of 
 fascination or witchcraft 
 blinding the understanding 
 and enslaving the will. 
 And he that knows he is 
 free-born or redeemed with 
 the blood of the Son of 
 God, will not easily suffer 
 the freedom of his Soul to 
 be entangled and rifled. 
 
 4. It is most contrary to 
 the state of a Christian ; 
 whose life is a perpetual 
 exercise, a wrestling and 
 warfare ; to which sensual 
 pleasure disables him, by 
 yielding to that enemy with 
 whom he must strive if 
 ever he will be crowned. 
 And this argument the 
 Apostle intimated a : He that 
 striveth for masteries is 
 teiwperate in all things : 
 Noio they do it to obtain 
 a corrwptible crown, but we 
 an incorruptible. 
 
 5. It is by a certain con- 
 sequence the greatest im- 
 pediment in the world to 
 martyrdom : that being a 
 fondness, this being a 
 cruelty, to the flesh ; to 
 which a Christian man ar- 
 riving by degTees must first 
 
 ix. 25. 
 
60 
 
 CHRISTIAN SOBRIETY. 
 
 have crucified the lesser 
 affections: for he that is 
 overcome by little argu- 
 ments of pain will hardly 
 consent to lose his life 
 with torments. 
 
 Degrees of Sobriety. 
 Against this Voluptuous- 
 ness Sobriety is opposed in 
 three degrees. 
 
 1. A despite or disaf- 
 fection to pleasures, or a 
 resolving against all enter- 
 tainment of the instances 
 and temptations of sen- 
 suality : and it consists in 
 the internal faculties of will 
 and understanding decree- 
 ing and declaring against 
 them, disapproving and dis- 
 liking them, upon good 
 reason and strong resolu- 
 tion. 
 
 2. A fight and actual war 
 against all the temptations 
 and offers of sensual plea- 
 sure in all evil instances 
 and degrees : and it con- 
 sists in prayer, in fasting, 
 in cheap diet, and hard 
 lodging, and laborious exer- 
 cises, and avoiding occa- 
 sions, and using all arts 
 and industry of fortifying 
 the Spirit, and making it 
 severe, manly, and Chris- 
 tian. 
 
 3. Spiritual pleasure is 
 the highest degree of So- ! 
 
 ^ Apoc 
 
 hriety : and in the fame 
 degree in which we relish 
 and are in love with spiri- 
 tual delights, the hidden 
 Manna^., with the sweet- 
 nesses of devotion, with the 
 joys of thanksgiving, with 
 rejoicings in the Lord, with 
 the comforts of hope, v/ith 
 the deliciousness of charity 
 and alms-deeds, with the 
 sweetness of a good con- 
 science, with the peace of 
 meekness, and the felicities 
 of a contented Spirit ; in 
 the same degree we dis- 
 relish and loathe the husks 
 of swinish lusts, and the 
 parings of the apples of 
 Sodoon ; and the taste of 
 sinful pleasures is unsavoury 
 as the drunkard's vomit. 
 
 Rules for siipijressing Yo- 
 luptuousness. 
 
 The precepts and advices, 
 which are of best and of 
 general use in the curing 
 of sensuality, are these : 
 
 1. Accustom thyself to 
 cut off all superfluity in 
 the provisions of thy life ; 
 for our desires will enlarge 
 beyond the present posses- 
 sion so long as all the 
 things of this world are 
 unsatisfying : if therefore 
 you suffer them to extend 
 beyond the measures of 
 necessity or moderated con- 
 ii. 17. 
 
CHRISTIAN SOBRIETY. 
 
 51 
 
 veniency, they will still 
 swell : but you reduce them 
 to a little compass, when 
 you make nature to be your 
 limit. "We must more take 
 care that our desires should 
 cease'', than that they 
 should be satisfied : and 
 therefore reducing them to 
 narrow scantlings and small 
 proportions is the best in- 
 strument to redeem their 
 trouble, and prevent the 
 dropsy, because that is next 
 to an universal denying 
 them : it is certainly a 
 paring off from them all 
 unreasonableness and ir- 
 regularity. For whatso- 
 ever covets unseemly things, 
 and is apt to swell to an 
 inconvenient hulk, is to he 
 chastened and tempered : 
 and such are sensuality, and 
 a hoy"", said the Philoso- 
 pher. 
 
 2. Suppress your sensual 
 desires in their first ap- 
 proach'^ ; for then they are 
 least, and thy faculties and 
 election are stronger : but 
 if they in their weakness 
 prevail upon thy strengths, 
 there will be no resisting 
 them when they are in- 
 creased, and thy abili- 
 ties lessened. You shall 
 scarce ohtain of them to 
 end, if you suffer them to 
 hegin. 
 
 ^ Seneca. "^ [Aristotle] Lib. iii, 
 
 3. Divert them with some 
 laudable employment, and 
 take off their edge by inad- 
 vertency, or a not attend- 
 ing to them. For since 
 the faculties of a man can- 
 not at the same time with 
 any sharpness attend to two 
 objects ; if you employ your 
 spirit upon a book or a 
 bodily labour, or any in- 
 nocent and indifferent em- 
 ployment, you have no room 
 left for the present trouble 
 ofa sensual temptation. For 
 to this sense it was that 
 Alexander told the Queen 
 of Caria, that his tutor 
 Leonidas had provided two 
 cooks for him, " Hard 
 marches all night, and a 
 small dinner the next 
 day." these tamed his 
 youthful aptnesses to dis- 
 solution, so long as he ate 
 of their provisions. 
 
 4. Look upon pleasures 
 not upon that side that is 
 next the sun, or where 
 they look beauteously ; that 
 is, as they come to- 
 wards you to be enjoyed ; 
 for then they paint, and 
 smile, and dress themselves 
 up in tinsel and glass, 
 gems and counterfeit ima- 
 gery : but when thou hast 
 rifled and discomposed them 
 with enjoying their false 
 beauties, and that they be- 
 
 Eth. cap. 12. "i Seneoa, Ep. 86. 
 
52 
 
 CHRISTIAN SOBRIETY. 
 
 gin to go off, then behold 
 them iu their nakedness 
 and weariness*. See what 
 a sigh and sorrow, what 
 naked unhandsome propor- 
 tions and a filthy carcase 
 they discover ; and the next 
 time they counterfeit, re- 
 member what you have 
 already discovered, and be 
 no more abused. And I 
 have known some wise 
 persons have advised to 
 cure the passions and long- 
 ings of their children by 
 letting them taste of every 
 thing they passionately fan- 
 cied ; for they should be 
 sure to find less in it than 
 they looked for, and the 
 impatience of their being 
 denied would be loosened 
 and made slack : and when 
 our wishings are no bigger 
 than the thing deserves, 
 and our usages of them 
 according to our needs, 
 (which may be obtained 
 by trying what they are, 
 and what good they can 
 do us), we shall find in all 
 pleasures so little enter- 
 tainment, that the vanity 
 of the possession will soon 
 reprove the violence of the 
 appetite. And if this per- 
 mission be in innocent in- 
 stances, it may be of good 
 use : But Solomon tried it 
 
 in all things, taking his fill 
 of all pleasures, and soon 
 grew weary of them all. 
 The same thing we may 
 do by reason, which we do 
 by experience ; if either we 
 will look upon pleasures as 
 we are sure they look when 
 they go off, after their enjoy- 
 ment ; or if we will credit 
 the experience of those men 
 who have tasted them and 
 loathed them. 
 
 5. Often consider and 
 contemplate the joys of 
 Heaven ; that, when they 
 have filled thy desires which 
 are the sails of the Soul, 
 thou mayest steer only 
 thither, and never more 
 look back to Sodoku. And 
 when thy Soul dwells 
 above, and looks down 
 upon the pleasures of the 
 World, they seem like 
 things at distance, little 
 and contemptible, and men 
 running after the satisfac- 
 tion of their sottish appe- 
 tites seem foolish as fishes, 
 thousands of them running 
 after a rotten worm that 
 covers a deadly hook ; or, 
 at the best, but like chil- 
 dren with great noise pur- 
 suing a bubble rising from 
 a walnut-shell, which ends 
 sooner than the noise 
 
 6. To this, the example 
 
 * Voluptates abeuntes fessas et poenitenti^ plenas animis nostris na- 
 tura subjecit, quo minus cupid^ repetantur. Seneca. 
 
OF TEMPERANCE i:^I EATING. 
 
 53 
 
 of Christ and His Apostles, 
 of 2{os3s and all the wise 
 men of all ages of the world, 
 will much help ; who, un- 
 derstanding how to dis- 
 tinguish good from evil, 
 did choose a sad and me- 
 
 lancholy way to felicity, 
 rather than the broad, 
 pleasant, and easy path to 
 folly and misery. 
 
 But this is but the ge- 
 neral. Its first particular 
 is Temperance. 
 
 Sect. II. 
 
 Of Temperance in Eating and Drinking. 
 
 Sobriety is the bridle of 
 the passions of desii-e, and 
 Temperance is the bit and 
 curb of that bridle, a re- 
 straint put into a man's 
 mouth, a moderate use of 
 meat and drink, so as may 
 best consist with our health, 
 and may not hinder but 
 help the works of the Soul 
 by its necessary supporting 
 us, and ministering cheer- 
 fulness and refreshment. 
 
 Temperance consists in 
 the actions of the Soul prin- 
 cipally : for it is a grace 
 that chooses natural means 
 in order to proper and na,- 
 tm-al and holy ends : it is 
 exercised about eating and 
 drinking because they are 
 necessary ; but therefore it 
 permits the use of them 
 only as they minister to 
 lawful ends ; it does not eat 
 and drink for pleasure, but 
 for need ; and for refresh- 
 ment, which is a part or a 
 degree of need. I deny not 
 but eating and drinking 
 
 may he, and in healthful 
 bodies always is, with plea- 
 sure ; because there is in 
 nature no greater pleasure 
 than that all the appetites 
 which God hath made should 
 be satisfied : and a man 
 may choose a morsel that is 
 pleasant, the less pleasant 
 being rejected as being less 
 useful, less apt to nourish, 
 or more agreeing v/ith an 
 infirm stomach, or when the 
 day is festival by order or 
 by private joy. In all these 
 cases it is permitted to re- 
 ceive a more free delight, 
 and to design it too, as the 
 less principal : that is, that 
 the chief reason, why we 
 choose the more delicious, 
 be the serving that end for 
 which such refreshments 
 and choices are permitted. 
 But when delight is the 
 only end, and rests itself, 
 and dwells there long, then 
 eating and drinking is not 
 a serving of God, but an in- 
 ordinate action : because it 
 
54 
 
 OF TEMPERANCE IN EATING. 
 
 is not in the way to that 
 end whither God directed 
 it. But the choosing of a 
 delicate before a more ordi- 
 nary dish is to be done as 
 other human actions are in 
 which there are no degrees 
 and precise natural limits 
 described, but a latitude is 
 indulged ; it must be done 
 moderately, prudently, and 
 according to the accounts 
 of wise, religious, and sober 
 men : and then God, who 
 gave us such variety of 
 creatures, and our choice to 
 use which we will, may re- 
 ceive glory from our tempe- 
 rate use and thanksgiving ; 
 and we may use them in- 
 differently without scruple 
 and a making them to be- 
 come snares to us either by 
 too licentious and studied 
 use of them or too restrained 
 and scrupulous fear of using 
 them at all but in such cer- 
 tain circumstances in which 
 no man can be sure he is 
 not mistaken. 
 
 But Temperance in meat 
 and drink is to be estimated 
 by the follov/ing Measures. 
 
 Measures of Temperance in 
 Eating. 
 1. Eat not before the time; 
 unless necessity, or charity, 
 or any intervening accident, 
 which may make it reason- 
 able and prudent, should 
 
 happen. Remember it had 
 almost cost Jonathan his 
 life, because he tasted a lit- 
 tle honey before the sun 
 went down, contrary to the 
 King's commandment ; and 
 although a great need, 
 which he had, excused him 
 from the sin of gluttony ; 
 yet it is inexcusable when 
 thou eatest before the usual 
 time, and thrustest thy 
 hand into the dish unsea- 
 sonably, out of greediness 
 of the pleasure, and impa- 
 tience of the delay. 
 
 2. Eat not hastily and 
 imimtiently ; but v/ith such 
 decent and timely action, 
 that your eating be a hu- 
 man act, subject to delibe- 
 ration and choice, and that 
 you may consider in the 
 eating : whereas he that 
 eats hastily, cannot consider 
 particularly of the circum- 
 stances, degrees, and little 
 accidents and chances that 
 happen in his meal ; but 
 may contract many little 
 indecencies, and be sud- 
 denly surprised. 
 
 3. Eat not delicately, or 
 nicely; that is, be not 
 troublesome to thyself or 
 others in the choice of thy 
 meats, or the delicacy of 
 thy sauces. It was imputed 
 as a sin to the sons of Israel, 
 that they loathed Manna 
 and lonsred for flesh : the 
 
OF TEMPERANCE IN EATING. 
 
 53 
 
 Quails stuck in their nos- 
 trils^ and the wrath of God 
 fell upon theraK And for 
 the manner of dressing, the 
 sons of Eli were noted of 
 indiscreet curiosity : they 
 would not have the flesh 
 boiled, but raw, that they 
 might roast it with fire^. 
 Isot that it was a sin to eat 
 it, or desire meat roasted ; 
 but that when it was ap- 
 pointed to be boiled, they 
 refused it : which declared 
 an intemperate and a nice 
 palate. It is lawful in all 
 senses to comply with a 
 weak and a nice stomach : 
 but not with a nice and 
 curious palate. When our 
 health requires it, that 
 ought to be provided for ; 
 but not so our sensuality 
 and intemperate longings. 
 Whatsoever is set before you, 
 eat i» ; if it be provided for 
 you, you may eat it, be it 
 never so delicate ; and be it 
 plain and common, so it be 
 wholesome and fit for you, 
 it must not be refused upon 
 ciu-iosity : for every degTee 
 of that is a degree of in- 
 temperance. Happy and 
 innocent were the ages of 
 our forefathers, who ate 
 herbs and parched corn, 
 and drank the pui-e stream, 
 
 and broke their fast with 
 nuts and roots ' ; and when 
 they were permitted flesh, 
 ate it only dressed with 
 hunger and fire; and the 
 first sauce they had was 
 bitter herbs, and sometimes 
 bread dipped in vinegar. But, 
 in this circumstance, mode- 
 ration is to be reckoned in 
 proportion to the present 
 customs, to the company, to 
 education, and the judgment 
 of honest and wise persons, 
 and the necessities of nature. 
 4. Eat not too much : 
 load neither thy stomach 
 nor thy understanding. If 
 thou sit at a bountiful table, 
 be not greedy upon it; and 
 say not, There is much meat 
 on it. Remember that a 
 wiclced eye is an evil thing : 
 and what is created more 
 wicked than an eye ? There- 
 fore it weepeth upon every 
 occasion. Stretch not thy 
 hand whithersoever it look- 
 eih, and thrust it not with 
 him into the dish. A very lit- 
 tle is sufficient for a num well 
 nurtured, and hefetcheth not 
 his wind short uponhis bed^. 
 
 Signs and effects of 
 Tempera'iice. 
 We shall best know that 
 we have the grace of Tem- 
 
 Num. xi. 19, 20, 32, 33. g 1 Sam. ii. 15, 17. 
 
 1 Cor. X. 27 ; Luke x. 8. ^ Boeth. lib. i. de consol.; Ov. M. i. 104. 
 
 Eeclus. xxxi, 12, 13, 14, 19. 
 
se 
 
 OP TEMPERANCE IN EATING. 
 
 perance "by the following 
 signs, which are as so many 
 arguments to engage us 
 also upon its study and 
 practice. 
 
 1. A Temperate man is 
 modest : greediness is un- 
 mannerly and rude. And 
 this is intimated in the ad- 
 vice of the son of Sirach\ 
 '^Vhen thou sittest amongst 
 majiy, reach not thy hand 
 out first of all. Leave of 
 first for manners sahe, and 
 be not uiuatiahle, lest thou 
 offend. *2. Temperance is 
 accompanied with gravity 
 of deportment : greediness 
 is garish, and rejoices loosely 
 at the sight of dainties. 
 *3. Sound, but moderate, 
 sleep is its sign and its 
 efiect. Sound sleep cometh 
 of moderate eating., he riseth 
 earhj and his wits are with 
 him"". *4. A spiritual joy 
 and a devout prayer. *5. 
 A suppressed and seldom 
 anger. *6. A command of 
 our thoughts and passions. 
 * 7. A seldom-returning, and 
 a never-prevailing tempta- 
 tion. *8, To which add, 
 that a Temperate person is 
 not curious of fancies and 
 deliciousness. He thinks 
 not much, and speaks not 
 often, of meat and drink ; 
 hath a healthful body and 
 long life, unless it be hin- 
 
 » Ecclus xxxi. 18, 17. » lb. 20. 
 
 dered by some other ac- 
 cident : whereas to glut- 
 ; tony, the j^oaji of icatching 
 and choler, the ])angs of the 
 helly^ are continual com- 
 I pany. And therefore Stra- 
 to'iiicus said handsomely 
 concerning the luxury of 
 j the Rhodiaiis, " They built 
 houses as if they were im- 
 mortal, but they feasted as 
 I if they meant to live but a 
 j little while." And Anti- 
 ■ pater by his reproach of 
 j the old glutton Bemades 
 I well expressed the baseness 
 ' of this sin ; saying, that 
 i Bemades. now old°, and al- 
 I ways a glutton, was like a 
 i spent sacrifice, nothing left 
 of him but his belly and his 
 I tongue ; all the man besides 
 is gone. 
 
 Of Brunl-enness. 
 But I desire that it be 
 observed, that because in- 
 temperance in eating is not 
 so soon perceived by others 
 as immoderate drinking, 
 and the outward visible ef- 
 fects of it are not either so 
 notorious or so ridiculous, 
 therefore gluttony is not 
 of so great disreputation 
 amongst men as drunken- 
 ness ; yet according to its 
 degree it puts on the great- 
 ness of the sin before God, 
 and is most strictly to be 
 
 » lb. " Plutarch, de cupid. divit. 
 
OF TEMPERANCE IX DRIXKIXG. 
 
 57 
 
 attended to, lest we be sur- | 
 prised by our security and 
 ■want of diligence ; and the 
 intemperance is alike crimi- 
 nal in both, according as 
 the affections are either to 
 the meat or drink. Glut- 
 tony is more uncharitable 
 to the body, and Drunken- 
 ness to the Soul or the un- 
 derstanding part of man ; 
 and therefore in Scripture 
 is more frequently forbidden 
 and declaimed against than 
 the other : and Sobriety 
 hath by use obtained to sig- 
 nifyTemperance in drinking. 
 Drunkenness is an im- 
 moderate affection and use 
 of drink. That I call im- 
 moderate, that is besides or 
 beyond that order of good 
 things for which God hath 
 given us the use of drink. 
 The ends are digestion of 
 our meat, cheerfulness and 
 refreshment of our spirits, 
 or any end of health ; besides 
 which if we go, or at any 
 time heyoiid it, it is inor- 
 dinate and criminal ; it is 
 the vice of drunkenness. 
 It is forbidden by our 
 blessed Saviour in these 
 words, " Take heed to your- 
 selves lest at any time your 
 hearts he overcharged with 
 surfeiting and drv/iiken- 
 ness^^r Surfeiting, that is, 
 the evil effects, the sottish- 
 
 P Luke xxi. 34. 
 
 ness and remaining stupi- 
 dity, of habitual or of the 
 last night's drunkenness. 
 For Christ forbids both the 
 actual and the habitual in- 
 temperance ; not only the 
 effect of it, but also the 
 affection to it : for in both 
 there is sin. He that drinks 
 but little, if that little make 
 him drunk, and if he know- 
 beforehand his own infir- 
 mity, is guilty of surfeiting, 
 not of drunkenness. Eut 
 he that drinks much, and 
 is strong to bear it, and is 
 not deprived of his reason 
 violently, is guilty of the 
 sin of drunkenness. It is a 
 sin not to prevent such un- 
 charitable effects upon the 
 body and understanding : 
 And therefore a man that 
 loves not the drink, is guilty 
 of surfeiting, if he does not 
 watch to prevent the evil 
 effect : and it is a sin, and 
 the greater of the two, inor- 
 dinately to love or to use 
 the drink, though the sur- 
 feiting or violence do not 
 follow. Good therefore is 
 the counsel of the Son of 
 Sirach ; Sheiv not thy val- 
 iantiuss in wine ; for wine 
 hath destroyed rnany"^. 
 
 Evil consequents to Drunk- 
 enness. 
 
 The evils and sad con- 
 
 1 Ecclns. xxxi. 25. 
 
 3 
 
58 
 
 OF TEMPERANCE IN DRINKING. 
 
 seqiients of drunkenness (the 
 consideration of vfhich are 
 as so many arguments to 
 avoid the sin) are to this 
 sense reckoned by the 
 Writers of Holy Scripture ^, 
 and other wise personages 
 of the world. 1. It cau- 
 seth woes and mischief, 
 wounds and sorrow, sin and 
 shame ^ ; it maketh bitter- 
 ness of spirit, brawling and 
 quarrelling ; it increaseth 
 rage and lesseneth strength; 
 it maketh red eyes and a 
 loose and babbling tongue. 
 2, It particularly ministers 
 to lust, and yet disables the 
 body ; so that in effect it 
 makes man wanton as a 
 Satyr, and impotent as age. 
 And Solomon, in enumerat- 
 ing the evils of this vice, 
 adds this to the account ; 
 Thine eyes shall heholcl 
 strange loome^i, and thy 
 heart shall utter perverse 
 things^ : as if the drunkard 
 were only desire, and then 
 impatience, muttering and 
 enjoying like an eunuch 
 embracing a woman. 3. It 
 besots and hinders the ac- 
 tions of the understanding, 
 making a man brutish in 
 his passions, and a fool in 
 his reason ; and differs 
 nothing from madness, but 
 that it is voluntary, and so 
 
 is an equal evil in nature, 
 and a worse in manners. 
 4. It takes off all the 
 guards, and lets loose the 
 reins of all those evils to 
 which a man is by his 
 nature or by his evil customs 
 inclined, and from which he 
 is restrained by reason and 
 severe principles. Drunken- 
 ness calls off the watch- 
 men from their towers ; and 
 then all the evils that can 
 proceed from a loose heart, 
 and an untied tongue, and 
 a dissolute spirit, and an 
 unguarded unlimited will, 
 all that we may put upon 
 the accounts of drunken- 
 ness. 5. It extinguisheth 
 and quenches the Spirit of 
 God ; for no man can be 
 filled with the Spirit of God 
 and with wine at the same 
 time. And therefore Saint 
 Paul makes them exclusive 
 of each other : Be not drunk 
 with wine wherein is ex- 
 cess ; hut he filled ivith the 
 Spirit^. And since Joseph'' s 
 cup was put into Benjamin'' s 
 sack, no man had a divining 
 goblet'. 6. It opens all the 
 sanctuaries of Nature, and 
 discovers the nakedness of 
 the Soul, all its weaknesses 
 and follies ; it multiplies 
 sins and discovers them ; it 
 makes a man incapable of 
 
 Prov. xxiii. 29 • Ecclus. xxxi. 26. « Seneca. 
 Ephes. V. 18. I Gen. xliv. 2, 5, 12. 
 
 Prov. xxiii. 33. 
 
OF TEMPERANCE IN DRINKING. 
 
 being a private friend, or 
 a public counsellor y. 7. It 
 taketh a man's Soul into 
 slavery and imprisonment 
 more than any vice what- 
 soever ; because it disarms 
 a man of all his reason and 
 his wisdom whereby he 
 might be cured ; and there- 
 fore commonly it grows 
 upon him with age : a 
 drunkard being still more 
 a fool and less a man. I 
 need not add any sad ex- 
 amples, since all story and 
 all ages have too many of 
 them. Amnon was slain by 
 his brother Ahsalom when 
 he was warm and high with 
 wine^. Simon the High 
 Priest and two of his sons 
 were slain by their bro- 
 ther at a drmiken feast". 
 Holof ernes was drunk when 
 Judith slew him '' : and all 
 the great things that Daniel 
 spake of Alexander'' were 
 drowned with a surfeit of 
 one night's intemperance : 
 and the drunkenness of 
 Noah and Lot are upon 
 record to eternal ages, that 
 in those early instances, and 
 righteous persons, and less 
 criminal drunkenness than 
 is that of Christians in this 
 period of the world, God 
 might shew that very great 
 
 y ProY. xxxi. 4, 5. ' 2 Sam. xiii. 
 ■j Jud. xiii. 2, 8. c Dan. 
 
 ^ Geu. ix. 20—22, 25. xix' 30—2 
 
 59 
 
 evils are prepared to punish 
 this vice ; no less than 
 shame, and slavery, and in- 
 cest ; the first upon Noah, 
 the second upon one of his 
 sons, and the third in the 
 person of Lot '^. 
 
 Signs of Drunkenness. 
 
 But if it be enquired con- 
 cerning the periods and 
 distinct significations of this 
 crime, and v/hen a man is 
 said to be drunk ; to this 
 I answer, That drunken- 
 ness is in the same manner 
 to be judged as sickness. 
 As every illness or violence 
 done to health in every part 
 of its continuance is a part 
 or degree of sickness : so is 
 every going off from our 
 natural and common tem- 
 per and our usual severity 
 of behaviour, a degree of 
 drunkenness. He is not 
 only drunk, that can drink 
 no more ; for few are so : 
 but he hath sinned in a 
 degree of drunkenness, who 
 hath done anything towards 
 it beyond his proper mea- 
 sure. But its parts and 
 periods are usually thus 
 reckoned. 1. Apish gestures. 
 2. Much talking. 3. Im- 
 moderate laughing. 4. Dul- 
 ness of sense. 5. Scurrility ; 
 
 23, 28. a 1 Mace. xvi. 11, 12, 16. 
 vii. 6. viii. 5—8, 2l. xi. 3. 
 
CO 
 
 OF TEMPEKAKCE IN DRINKING. 
 
 that is, wanton or jeer- 
 ing or abusive language. 
 
 6. An useless understanding. 
 
 7. Stupid sleep. 8. Epi- 
 lepsies, or fallings and 
 reelings ; and beastly vo- 
 mitings. The least of these, 
 even when the tongue be- 
 gins to be untied, is a degree 
 of drunkenness. 
 
 But that we may avoid 
 thes in of Intemperance in 
 meats and drinks, besides 
 the former rules of mea- 
 sures, these counsels also 
 may be useful. 
 
 Rules for obtaining Tem- 
 perance. 
 
 1. Be not often present 
 at feasts ; nor at all in dis- 
 solute company, when it 
 may be avoided : for variety 
 of pleasing objects steals 
 away the heart of man ; 
 and company is either 
 violent or enticing ; and 
 we are weak or complying, 
 or perhaps desirous enough 
 to be abused. Bat if you 
 be unavoidably or indis- 
 creetly engaged, let not 
 mistaken civility or good 
 nature engage thee either 
 to the temptation of stay- 
 ing (if thou understandest 
 thy weakness) or the sin 
 of drinking inordinately. 
 
 2. Be severe in your judg- 
 ment concei'uing your pro- 
 
 portions, and let no occasion 
 make you enlarge far be- 
 yond your ordinary. For a 
 man is surprised by parts ; 
 and while he thinks one 
 glass more will not make 
 him drunk, that one glass 
 hath disabled him from well 
 discerning his present con- 
 dition and neighbour danger. 
 While Tnen think themselves 
 wise they become fools : they 
 think they shall taste the 
 aconite and not die, or crown 
 their heads with juice of 
 poppy and not be drowsy ; 
 and if they drink off the 
 whole vintage, still they 
 think they can swallow 
 another goblet^. But re- 
 member this ; when ever 
 you begin to consider 
 whether you may safely 
 take one draught more, it 
 is then high time to give 
 over. Let that be accounted 
 a sign late enough to break 
 off: for every reason to 
 doubt, is a sufficient reason 
 to part the company. 
 
 3. Come not to table but 
 when thy need invites thee: 
 and if thou beest in health, 
 leave something of thy ap- 
 petite unfilled, something of 
 thy natural heat unemploy- 
 ed, that it may secure thy 
 digestion, and serve other 
 needs of nature or the 
 spirit. 
 
 Seiiec. ep. 83. 
 
OF TEMPERANCE IN DRINKING. 
 
 61 
 
 4. Propound to thyself 
 (if thou beest in a capacity) 
 a constant rule of living, of 
 eating and drinking : which 
 though it may not be fit to 
 observe scrupulously, lest it 
 become a snare to thy con- 
 science, or endanger thy 
 health upon every acci- 
 dental violence ; yet let 
 not thy rule be broken 
 often nor much, but upon 
 great necessity and in small 
 degrees, 
 
 5. Never urge any man 
 to eat or drink beyond his 
 own limits and his own 
 desires. He that does other- 
 wise, is drunk with his 
 brother's surfeit, and reels 
 and falls wuth his intem- 
 perance ; that is, the sin 
 of drunkenness is upon 
 both their scores f they 
 both lie wallowing in the 
 guilt, 
 
 6. Use >S', Paul's instru- 
 ments of Sobriety ? : Let us 
 who are of the day he sober, 
 putting on the breastplate of 
 faith and love, and for an 
 helmet the hope of salvation. 
 Faith, Hope, and Charity 
 are the best weapons in the 
 world to fight against intem- 
 perance. The faith of the 
 mahometans forbids them 
 to drink -vvine, and they 
 abstain religiously as the 
 
 sons of Rechah^ : and the 
 faith of Christ forbids 
 drunkenness to us ; and 
 therefore is infinitely more 
 powerful to suppress this 
 \ice, when we remember, 
 that we are Christians, and 
 to abstain from drunkenness 
 and gluttony is part of the 
 Faith and Discipline of 
 Jesus, and that with these 
 vices neither our love to 
 God, nor our hopes of 
 heaven, can possibly con- 
 sist : and therefore when 
 these enter the heart, the 
 others go out at the mouth : 
 for this is the Devil that 
 is cast out by fasting and 
 prayer, which are the proper 
 actions of these graces, 
 
 7, As a pursuance of this 
 Rule, it is a good advice, 
 that, as we begin and end 
 all our times of eating with 
 prayer and thanksgiving, 
 so at the meal we remove 
 and carry up our mind and 
 spirit to the Celestial table, 
 often thinking of it, and 
 often desiring it ; that by 
 enkindling thy desire to 
 Heavenly banquets, thou 
 mayest be indifi'erent and 
 less passionate for the 
 earthly. 
 
 8 . Mingle discourses pious, 
 or in some sense profitable, 
 and in all senses charitable 
 
 f Nil mferest. faveas sceleri, au illu:l facias. Seneca. 
 ^ Jur, XXXV. 6. 
 
 % 1 Thess. V. 8. 
 
62 
 
 OF CHASTITY. 
 
 and innocent, with thy meal, 
 as occasion is ministered. 
 
 9. Let your drink so serve 
 your meat, as your meat 
 doth your health ; that it 
 be apt to convey and digest 
 it, and refresh the spirits : 
 but let it never go beyond 
 such a refreshment as may 
 a little lighten the present 
 load of a sad or troubled 
 spirit ; never to inconveni- 
 ence, lightness, sottishness, 
 vanity, or intemperance ; 
 and know that the loosing 
 the bands of the tongue, 
 and the very first dissolu- 
 tion of its duty, is one 
 degree of the intemperance. 
 
 10. In all cases be careful 
 that you be not brought 
 under the power of such 
 things which otherwise are 
 lawful enough in the use. 
 AU things are lawful for 
 me^ hut i will not he hr ought 
 under the power of any 
 
 thing, said >S'. Paul'K And 
 to be perpetually longing, 
 and impatiently desirous of 
 any thing, so that a man 
 cannot abstain from it, is to 
 lose a man's liberty, and to 
 become a servant of meat 
 and drink, or smoke. And 
 I wish this last instance 
 were more considered by 
 persons who little suspect 
 themselves guilty of in- 
 temperance, though their 
 desires are strong and im- 
 patient, and the use of it 
 perpetual and unreasonable 
 to all purposes, but that 
 they have made it habitual 
 and necessary, as intem- 
 perance itself is made to 
 some men. 
 
 11. Use those advices 
 which are prescribed as 
 instruments to suppress 
 Voluptuousness in the fore- 
 going Section. 
 
 Sect. III. 
 
 Of Chastity. 
 
 Reader, stay; and read 
 not the advices of the follow- 
 ing section, unless thou hast 
 a chaste spirit; or desirest 
 to he chaste : or at least are 
 apt to consider whether you 
 ought or no. For there are 
 some spirits so Atheistical, 
 and some so ivholly j^^ssessed 
 
 toith a spirit of uncleanness, 
 that they turn the most pru- 
 dent and chaste discourses 
 into dirt and filthy appre- 
 hensions; like choleric sto- 
 machs, changing their very 
 cordials and medicines into 
 hitterness; and in a literal 
 sense turning the grace of 
 
 vi. 12. 
 
OF CUASTITT. 
 
 63 
 
 God into wantonness ''. They 
 study cases of conscieiice in 
 the matter of carnal sins, not 
 to avoid, but to learn ways 
 how to offend God and pollute 
 their own spirits ; and search 
 their houses with a sunbeam, 
 that they may be instructed 
 in all the corners of nasti- 
 7iess. I have used all the 
 care I coidd, in the follow- 
 ing periods, that I might 
 neither be wanting to assist 
 those that need it, nor yet 
 minister any occasion of 
 fancy or vainer thoughts 
 to those that need them not. 
 If any man loill snatch the 
 pure taper frora my hand, 
 and hold it to the Devil, he 
 will only burn his oivn 
 fingers, but shall not rob 
 me of the reward of my care 
 and good intention; since 
 I have taken heed hoio to 
 express the following duties, 
 and given hirrv caution how 
 to read them. 
 
 Chastity is that duty, 
 which was mystically in- 
 tended by God in the law 
 of Circumcision. It is the 
 circumcision of the heart, 
 the cutting oif all sufer- 
 fluity of naughtiness^, and 
 a suppression of all irre- 
 gular desires in the matter 
 of sensual or carnal plea- 
 sure. I call all desires irre- 
 gular and sinful J that are 
 
 k Jude, 4. 
 
 not sanctified, 1. By the 
 holy institution, or by being 
 within the protection, of 
 marriage ; 2. by being 
 within the order of nature ; 
 3. by being within the 
 moderation of Christian 
 modesty. Against the first 
 are fornication, adultery, 
 and all voluntary pollu- 
 tions of either sex. Against 
 the second are all unnatural 
 lusts and incestuous mix- 
 tures. Against the third 
 is all immoderate use of 
 permitted beds ; concern- 
 ing which judgment is to 
 be made as concerning 
 meats and drinks : there 
 being no certain degree of 
 frequency or intention pre- 
 scribed to all persons, but 
 it is to be ruled as the 
 other actions of a man ; by 
 proportion to the end, by 
 the dignity of the person 
 in the honour and severity 
 of being a Christian, and 
 by other circumstances, of 
 which I am to give account. 
 Chastity is that grace, 
 which forbids and restrains 
 all these ; keeping the body 
 and Soul pure in that state 
 in which it is placed by 
 God, whether of the single 
 or of the married life. Con- 
 cerning which our duty is 
 thus described by S. Paul ; 
 For this is the will of 
 
 1 Jam. i. 2]. 
 
64 
 
 OF CHASTITY. 
 
 Ood, even your sanctifica- 
 tion, that ye should abstain 
 from fornication : that every 
 one of you should know how 
 to possess his vessel in sancti- 
 fication and honour ; Not in 
 the lust of concupiscence, 
 even as the Gentiles which 
 Icnoio not God"". 
 
 Chastity is either ahsti- 
 tience or continence. Ab- 
 stinence is that of Virgins 
 or Widows : Continence of 
 married persons. Chaste 
 marriages are honourable 
 and pleasing to God: Widoiv- 
 hood is pitiable in its soli- 
 tariness and loss, but ami- 
 able and comely when it is 
 adorned with gravity and 
 purity, and not sullied with 
 remembrances of the passed 
 licence, nor with present 
 desires of returning to a 
 second bed. But Virginity 
 is a life of Angels, the 
 enamel of the soul, the 
 huge advantage of Religion, 
 the great opportunity for 
 the retirements of devo- 
 tion" : and, being empty 
 of cares, it is full of 
 prayers ; being unmingled 
 with the world, it is apt 
 to converse with God ; and, 
 by not feeling the warmth 
 of a too-forward and in- 
 dulgent nature, flames out 
 
 with holy fires, till it be 
 burning like the Cherubim 
 and the most extasied order 
 of holy and unpolluted 
 Spirits. 
 
 Natural virginity of itself 
 is not a state more accept- 
 able to God: but that which 
 is chosen and voluntary in 
 order to the conveniences 
 of Religion and separation 
 from worldly incumbrances, 
 is therefore better than the 
 married life, not that it is 
 more holy, but that it is 
 a freedom from cares, an 
 opportunity to spend more 
 time in spiritual employ- 
 ments ; it is not allayed 
 with business and attend- 
 ances upon lower affairs : 
 and if it be a chosen con- 
 dition to these ends, it con- 
 taineth in it a victory over 
 lusts, and greater desires 
 of Religion and self-denial; 
 and therefore is more excel- 
 lent than the married life, 
 in that degree in which it 
 hath greater religion, and 
 a greater mortification ; a 
 less satisfaction of natural 
 desires, and a greater ful- 
 ness of the spiritual : and 
 just so is to expect that 
 little coronet or special re- 
 ward which God hath pre- 
 pared (extraordinary and 
 
 •" 1 Thess. iv. 3—5. 
 
 n "Virginitas est in came corruptibili incorruptionis perpetua meditatio. 
 S. Aug. I. de Virg. c. 13. 
 
OF CHASTITY. 
 
 65 
 
 besides the great Crown of all 
 faithful Souls) for those who 
 have not defiled themselves 
 with women, hut follow the 
 Virgin Lamb for ever°. 
 
 But some married persons 
 even in their marriage do 
 better please God than some 
 Virgins in their state of 
 virginity : They by giving 
 great example of conjugal 
 affection, by preserving their 
 faith unbroken, by educat- 
 ing children in the fear of 
 God, by patience and con- 
 tentedness and holy thoughts 
 and the exercise of virtues 
 proper to that state, do not 
 only please God, but do in 
 a higher degree than those 
 Virgins whose piety is not 
 answerable to their great 
 opportunities and advan- 
 tages. 
 
 However, married persons 
 and Widows and Virgins 
 are all servants of God and 
 coheirs in the inheritance of 
 Jesus, if they live within the 
 restraints and laws of their 
 particular estate, chastely, 
 temperately, justly, and 
 religiously. 
 
 The evil consequents of 
 Uncleanness. 
 
 The blessings and proper 
 effects of Chastity we shall 
 
 best understand by reckon- 
 ing the evils of uncleanness 
 and carnality. 
 
 1. Uncleanness of all vices 
 is the most shameful. The 
 eye of the adulterer icaiteth 
 
 for the twilight, saying, No 
 eye shall see me; and dis- 
 guiseth his face. In the dark 
 they dig through houses, 
 ivldch they had marJced for 
 themselves in ths day-time; 
 they know not the light : 
 [for the morning is to thera 
 as the shadow of death. He 
 is swift as the waters ; their 
 portion is cursed in the 
 earth : he beholdeth not the 
 way of the vineyards^. 
 Shame is the eldest daugh- 
 ter of Uncleanness. 
 
 2. The appetites of un- 
 cleanness are full of cares 
 and trouble, and its fruition 
 is sorrow and repentance''. 
 The way of the adulterer 
 is hedged ivith thorns^ ; full 
 of fears and jealousies, burn- 
 ing desires and impatient 
 waitings, tediousness of 
 delay, and sufferance of 
 affronts, and amazements 
 of discovery. 
 
 3. Most of its kinds are 
 of that condition, that they 
 involve the ruin of two 
 Souls : and he that is a 
 fornicator or adulterous. 
 
 " Apoc. xiv. 4 ; Isa. Ivi. 4, h. p Job xxiv. 15, &c. 
 
 q Appetitus fornicationis anxietas est, satietas vero poeuiteutia. S. Hieron. 
 Hos. ii. 6. 
 
66 
 
 OP CHASTITY. 
 
 steals the Soul as well as 
 dishonours the body of his 
 Neighbour ; and so it be- 
 comes like the sin of falling 
 Lucifer^ who brought a part 
 of the stars with his tail 
 from Heaven. 
 
 4. Of all carnal sins it is 
 that alone which the Devil 
 takes delight to imitate and 
 counterfeit ; communicating 
 with witches and impure 
 persons in the corporal act 
 but in this only. 
 
 5. Uncleanness with all 
 its kinds is a vice which 
 hath a professed enmity 
 against the body. Every 
 sin v:h.icha man doth is 
 tvithout the body; but he 
 that committeth fornication 
 sinneth against his own 
 body\ 
 
 6. Uncleanness is hugely 
 contrary to the spirit of 
 government by embasing 
 the spirit of a man, making 
 it eifeminate, sneaking, soft 
 and foolish, without courage, 
 without confidence. David 
 felt this after his folly with 
 Bathsheha ; he fell to un- 
 kiugly arts and stratagems 
 to hide the crime : and he 
 did nothing but increase it, 
 and remained timorous and 
 poor-spirited, till he prayed 
 to God once more to esta- 
 
 blish him with a free and a 
 Princely sjnrit^. And no 
 superior dare strictly observe 
 discipline upon his charge, 
 if he hath let himself loose 
 to the shame of incontinence. 
 7. The Gospel hath added 
 two arguments against un- 
 cleanness which were never 
 before used, nor indeed could 
 be : since God hath given 
 the Holy Spirit to them that 
 are baptized, and rightly 
 confirmed, and entered into 
 covenant with Him, our 
 bodies are made temples of 
 the Holy Ghost in which He 
 dwells ; and therefore un- 
 cleanness is Sacrilege, and 
 defiles a Temple. It is >S'. 
 PauVs argument, Know ye 
 not that your body is the 
 temple of the Holy Ghost " ? 
 and He that defiles a tem- 
 ple, him %oill God destroys. 
 Therefore glorify God in 
 your bodies^ ; that is, flee 
 Fornication^. To which for 
 the likeness of the argument 
 add, that our bodies are mem- 
 bers of Christ, and therefore 
 God forbid that we should 
 take the members of Christ 
 and mxike them members of 
 a harlot \ So that unclean- 
 ness dishonours Christ, and 
 dishonours the Holy Spirit : 
 it is a sin against God, and 
 
 1 Cor. vi. 18. 
 1 Cor. vi. 19. 
 [1 Cor. vi. 20.] 
 
 Spiritu principali me confirma, Ps. li. 
 
 « 1 Cor. iii. 17. 
 ' [lb. 18.] » [lb. 15.] 
 
OF CHASTITY. 
 
 C7 
 
 in this sense a sin against 
 the Holy Ghost. 
 
 S. The next special argu- 
 ment which the Gospel mi- 
 nisters especially against 
 adultery, and for the pre- 
 servation of the purity of 
 marriage, is, that Marriage 
 is by Christ hallowed into a 
 mystery to signify the Sa- 
 cramental and mystical 
 union of Christ and His 
 Ghurcli b. He therefore that 
 breaks this knot, which the 
 Church and their mutual 
 faith hath tied, and Christ 
 hath knit up into a mystery, 
 dishonours a great rite of 
 Christianity, of high, spi- 
 ritual, and excellent signifi- 
 cation. 
 
 9. tS. Greff or}/ reckons un- 
 cleanness to be the parent of 
 these monsters ■= ; Blindness 
 of mind, inconsideration, 
 precipitancy or giddiness in 
 actions, self-love, hatred of 
 God, love of the present 
 pleasures, a despite or de- 
 spair of the joys of Religion 
 here and of heaven here- 
 after. Whereas a pure mind 
 in a chaste body is the 
 mother of wisdom and de- 
 liberation, sober counsels 
 and ingenuous actions, open 
 deportment and sweet car- 
 riage, sincere principles and 
 unprejudicate understand- 
 
 b Ephes. V. 32. 
 
 "1 S. Cyprian, de bono pndicitije. 
 
 ing, love of God and self- 
 denial, peace and confidence, 
 holy prayers and spiritual 
 comfort, and a pleasure of 
 Spirit infinitely greater than 
 the sottish and beastly plea- 
 sures of unchastity. For 
 to ov€7rome pleasure is the 
 greatest pleasure; and no 
 victory is greater than that 
 which is gotten over our lusts 
 and filthy inclination s ^. 
 
 10. Add to all these, the 
 public dishonesty and dis- 
 reputation that all the na- 
 tions of the world have cast 
 upon adulterous and un- 
 hallowed embraces. Abi- 
 melech to the men of Gerar 
 made it death to meddle 
 with the wife of Isaac : and 
 Judah condemned Thamar 
 to be burnt for her adul- 
 terous conception : and God, 
 besides the Law made to 
 put the adulterous person 
 to death, did constitute a 
 settled and constant miracle 
 to discover the adultery of a 
 suspected woman, that her 
 bowels should burst with 
 drinking the waters of 
 jealousy e. The Egyptian 
 law was to cut ofi" the nose 
 of the adulteress, and the 
 oifending part of the adul- 
 terer. The Locrians put 
 out the adulterer's both 
 eyes. The Germans (as 
 
 c Moral. 
 
 • Nnmb. v. 14, &c. 
 
68 
 
 OF CHASTITY. 
 
 Tacitus reports) placed the 
 adulteress amidst her kin- 
 dred naked, and shared her 
 head, and caused her hus- 
 band to beat her -R-ith clubs 
 through the city. The 
 GortyiKJcans cro-R-ned the 
 man -with wool, to shame 
 him for his efieminacy: and 
 the Ci'.mani caused the 
 woman to ride upon an Ass, 
 naked and hooted at ; and 
 for ever after called her by 
 an appellative of scorn ^, " J[ 
 rider upon the AssP All 
 nations, barbarous and civil, 
 agreeing in their general 
 design of rooting so dis- 
 honest and shameful a vice 
 from under heaven. 
 
 The f middle ages of the 
 Church were not pleased 
 that the adulteress should 
 be put to death : but in the 
 Primitive ages the i> civil 
 laws, by which Christians 
 were then governed, gave 
 leave to the wronged hus- 
 band to kill his adulterous 
 wife, if he took her in the 
 fact : but, because it was a 
 privilege indulged to men, 
 rather than a direct de- 
 testation of the crime ; a 
 consideration of the injiury 
 rather than of the unclean- 
 ness ; therefore it was soon 
 altered : but yet hath caused 
 
 an inquiry, ^Vhether is worse, 
 the adultery of the man or 
 the icornan. 
 
 The resolution of which 
 case, in order to our present 
 affair, is thus. In respect 
 of the person, the fault is 
 greater in a man than in a 
 woman ; who is of a more 
 pliant and easy spirit and 
 weaker understanding, and 
 hath nothing to supply the 
 unequal strengths of men 
 but the defensative of a 
 passive nature and armour 
 of modesty, which is the 
 natural ornament of that sex. 
 And it is v.njust that the 
 man shoidd demand chastity 
 and severity from his wife, 
 which himself will not ob- 
 serve towards her'^, said the 
 good Emperor Antoninus : 
 it is as if the man should 
 persuade his wife to fight 
 against those enemies to 
 which he had yielded him- 
 self a prisoner. 2. In re- 
 spect of the effects and evil 
 consequents, the adultery of 
 the woman is worse ; as 
 bringing bastardy into a 
 family, and dis-inherisons 
 or great injuries to the law- 
 ful childi-en, and infinite 
 violations of peace, and 
 murders, and divorces, and 
 all the efiects of rase and 
 
 ^ ovo^dris. s Concil, TribuT. c. 49. Concil. Anrel. 1. sub Clodov.<jpo. 
 
 ^ Cod. de aiulteriis; ad legem Juliam, 1. 1. & Cod. Theod. de adulte- 
 
 riis, c. placnit, ' Apud Aug. de adulter, conjug. Pint, de conjug. praecept. 
 
OF CHASTITY. 
 
 69 
 
 madness. 3. But in re- 
 spect of the crime, and as 
 relating to God, they are 
 equal, intolerable, and 
 damnable: and since it is 
 no more permitted to men 
 to have many wives, than to 
 women to have many hus- 
 bands, and that in this 
 respect their privilege is 
 equal ; their sin is so too. 
 And this is the case of the 
 question in Christianity. 
 And the Church anciently 
 refused to admit such per 
 
 ability, or other circum- 
 stance, they be restrained 
 from act. 
 
 3. To have a chaste eye 
 and hand^ : for it is all one 
 with what part of the body 
 we commit adultery : and if 
 a man lets his eye loose, 
 and enjoys the lust of that, 
 he is an adulterer. Look 
 not upon a 'woman to lust 
 after herK And supposing 
 all the other members re- 
 strained, yet if the eye be 
 permitted to lust, the man 
 
 sons to the holy Communion, ; can no otherwise be called 
 until they had done seven i chaste, than he can be called 
 years penances in fasting, in ! severe and mortified, that 
 
 sackcloth, in severe iniiic- 
 tions and instruments of 
 chastity and sorrow, accord- 
 ing to the discipline of those 
 ages. 
 
 Acts of Chastity in general. 
 
 The actions and proper 
 offices of the grace of Chas- 
 tity in general are these, 
 
 1. To resist all unchaste 
 thoughts : at no hand enter- 
 taining pleasure in the un- 
 fruitful fancies and remem- 
 brances of uncleanness, al- 
 though no definite desire or 
 resolution be entertained. 
 
 2. At no hand to entertain 
 any cle?>ire, or any phan- 
 tastic imaginative loves, 
 though by shame, or dis- 
 
 ^ Time videre unde possis cadere; & noli fieri perversa simplicitate 
 securus. 5, Aug. ^ Matth. v. 28. 
 
 sits all day long seeing 
 plays and revellings, and 
 out of greediness to fiU 
 his eye, neglects his belly. 
 There are some vessels, 
 which if you oiFer to lift by 
 the belly or bottom, you can- 
 not stir them, but are soon 
 removed if you take them 
 by the ears. It matters not 
 with which of your members 
 you are taken and carried 
 off from your duty and 
 severity. 
 
 4. To have a, heart and, 
 mind chaste and pure : that 
 is, detesting aU uncleanness ; 
 disliking all its motions, 
 past actions, circumstances, 
 likenesses, discourses : and 
 this ought to be the chas- 
 
70 OF CHASTITY. 
 
 tity of Virgins and Widows, 
 of old persons and Eunuchs 
 especially, and generally of 
 all men, according to their 
 several necessities. 
 
 5. To discourse chastely 
 and purely : with great care 
 declining all indecencies of 
 language ; chastening the 
 tongue ; and restraining it 
 with grace, as vapours of 
 wine are restrained with a 
 bunch of myrrh. 
 
 6. To disapprove hy an 
 after-act all involuntary and 
 naturcd pollutions : for if a 
 man delights in having 
 suffered any natural pollu- 
 tion, and with pleasure re- 
 members it, he chooses that 
 which was in itself involun- 
 tary : and that which, being 
 natural, was innocent ; be- 
 coming voluntary, is made 
 sinful. 
 
 7. They that have per- 
 formed these duties and 
 parts of Chastity, will cer- 
 tainly abstain from all ex- 
 terior actions of unclean- 
 ness, those noon-day and 
 mid-night Devils, those law- 
 less and ungodly worship- 
 pings of shame and unclean- 
 ness, whose birth is in 
 trouble, whose growth is in 
 folly, and whose end is in 
 shame. 
 
 But besides these general 
 acts of Chastity which are 
 common to all states of men 
 
 and women, there are some 
 few things proper to the 
 severals. 
 
 Acts of Virginal Chastity. 
 
 1. Virgins must remem- 
 ber, that the Virginity of 
 the body is only excellent 
 in order to the purity of the 
 Soul : who therefore must 
 consider, that since they are 
 in some measure in a con- 
 dition like that of Angels, 
 it is their duty to spend 
 much of their time in An- 
 gelic employment : for in 
 the same degree that Virgins 
 live more spiritually than 
 other persons, in the same 
 degree is their Vii'ginity in 
 a more excellent state. But 
 else it is no better than 
 that of involuntary or con- 
 strained eunuchs : a misery 
 and a trouble ; or else a mere 
 privation, as much without 
 excellency as without mix- 
 ture. 
 
 2. Virgins must contend 
 for a singular modesty, 
 whose first part must be 
 an ignorance in the dis- 
 tinction of sexes, or their 
 proper instruments ; or if 
 they accidentally be in- 
 
 j structed in that, it must 
 be supplied with an inad- 
 vertency or neglect of all 
 thoughts and remembrances 
 of such difference : and the 
 following parts of it must be 
 
OP CHASTITY. 
 
 71 
 
 pious and chaste thouglits, 
 holy language, and modest 
 carriage. 
 
 3. Virgins must be retired 
 and unpublic : for all free- 
 dom and looseness of society 
 is a violence done to vir- 
 ginity, not in its natural, 
 but in its moral capacity: 
 that is, it loses part of its 
 severity, strictness, and 
 opportunity of advantages, 
 by publishing that person, 
 whose Avork is religion, 
 whose company is Angels, 
 whose thoughts must dwell 
 in heaven, and separate 
 from all mixtures of the 
 world. 
 
 4. Virgins have a peculiar 
 obligation to charity : for 
 this is the virginity of the 
 Soul ; as purity, integrity, 
 and separation is of the 
 body : which doctrine we 
 are taught by S.Peter; Seeing 
 ye have j^urified your souls 
 in oheying the truth through 
 the Spirit unto unfeigned 
 love of the brethren^ see that 
 ye love one another loith a 
 picre heart fervently '. For 
 a Virgin that consecrates 
 her body to God, and pol- 
 lutes her spirit with rage, 
 or impatience, or inordinate 
 anger, gives Him what He 
 most hates, a most foul and 
 defiled soul. 
 
 5. These rules are neces- 
 sary for Virgins, that offer 
 that state to God, and mean 
 not to enter into the state 
 of marriage : for they that 
 only wait the opportunity 
 of a convenient change, are 
 to steer themselves by the 
 general rules of chastity. 
 
 Rules for Widows, or Vidiud 
 Chastity. 
 
 For Widows, the fontinel 
 of whose desires hath been 
 opened by the former per- 
 missions of the marriage- 
 bed, they must remember, 
 
 1. That God hath now re- 
 strained the former licence, 
 bound up their eyes, and 
 shut up their heart into a 
 narrower compass, and hath 
 given them sorrow to be a 
 bridle to their desires. A 
 Widow must be a mourner ; 
 and she that is not, cannot 
 so well secure the chastity 
 of her proper state. 
 
 2. It is against public 
 honesty to marry another 
 man so long as she is with 
 child by her former hus- 
 band : and of the same fame 
 it is, in a lesser proportion, 
 to marry within the year of 
 mourning : but anciently it 
 was infamous for her to 
 marry, till by common ac- 
 count the body was dissolved 
 
 ] 1 Pet. i. 22. 
 
•2 
 
 OF CHASTITY. 
 
 into its first principle of ^ 
 earth. I 
 
 3. A Widow must restrain 
 her memory and her fancy, ' 
 not recalling or recounting | 
 her former permissions and 
 freer licences with any pre- 
 sent delight : for then she 
 opens that sluice which her 
 husband's death and her 
 own sorrow have shut up. 
 
 4. A Widovv^, that desires 
 her Widowhood should be a 
 state pleasing to God, must 
 spend her time as devoted 
 virgins should, in fastings, 
 and prayers, and charity. 
 
 5. A Widow must forbid 
 herself to use those temporal 
 solaces, which in her former 
 estate were innocent, but 
 now are dangerous. 
 
 Hules for Married Persons, 
 or Matrimonial Chastity. 
 
 Concerning married per- 
 sons, besides the keeping of 
 their mutual faith and con- 
 tract with each other, these 
 particulars are useful to be 
 observed. 
 
 1. Although their mutual 
 endearments are safe within 
 the protection of marriage, 
 yet they that have wives or 
 husbands, must be as though 
 they had them not ; that is, 
 they must have an affection 
 greater to each other than 
 
 they have to any person in 
 the world, but not greater 
 than they have to God : but 
 that they be ready to part 
 with all interest in each 
 other's person rather than 
 sin against God. 
 
 2. In their permissions 
 and licence, they must be 
 sure to observe the order of 
 Nature, and the ends of God. 
 He is an ill husband that 
 uses his wife as a ma7i treats 
 a harlot ", having no other 
 end but pleasure. Concern- 
 ing which our best rule is, 
 that although in this, as in 
 eating and drinking, there 
 is an appetite to be satisfied, 
 which cannot be done with- 
 out pleasing that desire ; 
 yet since that desire and 
 satisfaction was intended by 
 nature for other ends, they 
 should never be separate 
 from those ends, but always 
 be joined with all or one of 
 these ends, with a desire of 
 children, or to avoid forni- 
 cation^ or to lighten and 
 ease the cares and sadnesses 
 of household affairs, or to 
 endear each other; but never 
 with a purpose either in act 
 or desire to separate the 
 sensuality from these ends 
 which hallow it. Onan did 
 separate his act from its 
 proper end, and so ordered 
 
 " Plutarch. De Conjug. Praecept. 
 
his embraces that his wife 
 should not conceive, and 
 God punished him. 
 
 3. Married persons must 
 keep such modesty "^ and 
 decency of treating each 
 other, that they never force 
 themselves into high and 
 violent lusts, with arts and 
 misbecoming devices ; al- 
 ways remembering that 
 those mixtures are most 
 innocent, which are most 
 simple and most naticral, 
 most orderly, and most safe. 
 
 4. It is a duty of matri- 
 monial chastity to be re- 
 strained and temperate in 
 the use of their lawful plea- 
 sures : concerning wnich, 
 although no universal rule 
 can antecedently be given to 
 all persons, any more than 
 to all bodies one proportion 
 of meat and drink ; yet 
 married persons are to es- 
 timate the degree of their 
 licence according to the fol- 
 lowing proportions. * 1. 
 That it be moderate, so as 
 to consist with health. *2. 
 That it be so ordered as not 
 to be too expensive of time, 
 that precious opportunity of 
 working out our salvation. 
 * 3. That when duty is de- 
 manded, it be always payed 
 
 OF CUASTITY. 73 
 
 (so far as is in our powers 
 and election) according to 
 the foregoing measures. *4. 
 That it be with a temperate 
 affection, without violent 
 transporting desires or too 
 sensual applications. Con- 
 cerning which a man is to 
 make judgment by propor- 
 tion to other actions, and 
 the severities of his religion, 
 and the sentences of sober 
 and wise persons ; always 
 remembering, that marriage 
 is a provision for supply of 
 the natural necessities of the 
 body, not for the artificial 
 and procured appetites of 
 the mind. And it is a sad 
 truth, that many married 
 persons, thinking that the 
 flood-gates of liberty are set 
 wide open without measures 
 or restraints (so they sail in 
 that channel), have felt the 
 final rewards of intempe- 
 rance and lust, by their 
 unlawful using of lawful 
 permissions. Only let each 
 of them be temperate, and 
 both of them be modest. 
 Socrates was wont to say, 
 that those women to whom 
 nature had not been indul- 
 gent in good features and 
 colours, should make it up 
 themselves with excellent 
 
 ■> Non rect^ est ab Herodoto dictuin, simul cum tunic5 mulierem vere- 
 cundiam exuere. Quee n. casta est, positS veste, verecundiam ejus loco 
 induit, maxim^qne verecundia conjnges teaser^ maximi invicem amoris 
 utuntur. Plut. conjug. prcecept. 
 
74 
 
 OF CHASTITY. 
 
 manners ; and those wlio 
 were beautiful and comely, 
 should be careful that so 
 fair a body be not polluted 
 ■with unhandsome usages. 
 To which Plutarch° adds, 
 that a wife if she be un- 
 handsome, should consider 
 how extremely ugly she 
 should be if she wanted 
 modesty : but if she be 
 handsome, let her think how 
 gracious that beauty would 
 be if she superadds chastity. 
 5. Married persons by con- 
 sent are to abstain from 
 their mutual entertainments 
 at solemn times of devotion ; 
 not as a duty of itself ne- 
 cessary, but as being the 
 most proper act of purity 
 which in their condition 
 they can present to God, 
 and being a good advantage 
 for attending their prepara- 
 tion to the solemn duty and 
 their demeanour in it. It 
 is S. PauVs counsel, that 
 hy consent for a time tliey 
 should abstain, that they 
 Tiiay give themselves to 
 fasting and prayer^'. And 
 though when Christians did 
 
 receive the holy Communion 
 every day, it is certain they 
 did not abstain, but had 
 children : yet when the 
 Communion was more sel- 
 dom, they did with religion 
 abstain from the marriage- 
 bed during the time of their 
 solemn preparatory devo- 
 tions "J, as anciently they did 
 from eating and drinking 
 till the solemnity of the day 
 was past. 
 
 6. It were well if married 
 persons would in their peni- 
 tential prayers and in their 
 general confessions suspect 
 themselves, and accordingly 
 ask a general pardon for all 
 their indecencies and more 
 passionate applications of 
 themselves in the offices of 
 marriage : that what is law- 
 ful and honoiu-able in its 
 kind may not be sullied 
 with imperfect circumstan- 
 ces ; or if it be, it may be 
 made clean again by the 
 interruption and recallings 
 of such a repentance of 
 which such uncertain parts 
 of action are capable. 
 
 But because of all the 
 
 " De Conjug. prsecept. p 1 Cor. vii. 5. 
 
 q Hoc etiam ex more Christianornm Tertul. suadens foeminis Chris- 
 tianis n^ Paganis nubant, ait, Quis denique golennibas Paschae abnoc- 
 tantem securus sustinebit? Tertul. ad Uxor., 2. 1. Et ex more etiam 
 Gontilium. Phtt. sympos. 3. q. 6. Nobis autera, si leges civitatis rect^ 
 colimus, cavendum est, n^ ad templa et sacrificia accedamus, paulo aiit^ 
 re venerr/i usi. Itaqne expedit nocte et somno interjecto, justoque inter- 
 vallo adhibito, mundos rursum quasi de integro, et ad novum diem nova 
 cogitantcs (ut ait Democritus) Burgere. 
 
OP CHASTITY. 
 
 dangers of a Christian none 
 more pressing and trouble- 
 some than the temptations 
 to lust, no enemy more dan- 
 gerous than that of the flesh, 
 no accounts greater than 
 what we have to reckon for 
 at the audit of concupi- 
 scence, therefore it concerns 
 all that would be safe from 
 this death to arm themselves 
 by the following rules, to 
 prevent or to cure all the 
 wounds of our flesh made by 
 the poisoned arrows of lust. 
 
 Reinedies against Un- 
 clean7iess. 
 
 1. When a temptation of 
 lust assaults thee, do not 
 resist it by heaping up ar- 
 guments against it, and 
 disputing with it, consider- 
 ing its oflers and its danger, 
 but fi)/ from it^, that is, 
 think not at all of it ; lay 
 aside all consideration con- 
 cerning it, and turn away 
 from it by any severe and 
 laudable thought of business. 
 8aint Hierome very wittily 
 reproves the Gentile super- 
 stition, who pictured the 
 Virgin Deities armed with 
 a shield and lance, as if 
 chastity could not be de- 
 
 ' Contra libidinis impetum apprehende fugam, si vis obtinere vie- 
 toriam. 5. Aug. 
 
 * Quisquis in primo obstitit 
 
 Repuli'tque amorein, tutus ac victor fuit; 
 
 fended without war and 
 direct contention. No ; this 
 enemy is to be treated other- 
 wise. If you hear it speak, 
 though but to dispute with 
 it, it ruins you ; and the 
 very arguments you go about 
 to answer, leave a relish 
 upon the tongue. A man 
 may be burned if he goes 
 near the fire, though but to 
 quench his house; and by 
 handling pitch, though but 
 to draw it from your clothes, 
 you defile your fingers. 
 
 2. Avoid idleness, and fill 
 up all the spaces of thy time 
 with severe and useful em- 
 ployment : for lust usually 
 creeps in at those empti- 
 nesses where the soul is un- 
 employed and the body is 
 at ease. For no easy, 
 healthful, and idle person 
 was ever chaste, if he could 
 be tempted. But of all em- 
 ployments, bodily labour is 
 most useful and of greatest 
 benefit for the driving away 
 the Devil. 
 
 3. Give no entertainment 
 to the beginnings, the first 
 motions and secret whispers, 
 of the spirit of impurity. 
 For if you totally suppress 
 it, it dies* : if you permit the 
 
 Qui blandiendo dulee nutrivit malum, 
 Sero recusat ferre, quod snbiit, jugnm. 
 £2 
 
 ■Senec. EippoJ., 134. 
 
76 
 
 OP CHASTITY. 
 
 furnace to breathe its smoke 
 and flame out at any vent, 
 it will rage to the consump- 
 tion of the whole. This 
 cockatrice is soonest crushed 
 in the shell ; but if it grows, 
 it turns to a serpent, and a 
 dragon, and a devil. 
 
 4. Corpoi'ol mortification 
 and hard usages of our body 
 hath by all ages of the 
 Church been accounted a 
 good instrument and of 
 some profit against the 
 spirit of fornication. A 
 spare diet, and a thin 
 coarse table, seldom re- 
 freshment, frequent fasts, 
 not violent and interrupted 
 with returns to ordinary 
 feeding, but "constantly lit- 
 tle, unpleasant, of whole- 
 some but sparing nourish- 
 ment : for by such cutting 
 off the provisions of vic- 
 tual we shall weaken the 
 strengths of our enemy. 
 To which if we add lyings 
 upon the ground, painful 
 postures in prayer, reciting 
 our devotions with our arms 
 extended at full length, 
 like Moses praying against 
 Amalek, or our blessed Sa- 
 viour hanging upon His 
 painful bed of sorrows, the 
 
 Cross, and (if the lust be 
 upon us and sharply tempt- 
 ing) by inflicting any smart 
 to overthrow the strongest 
 passion by the most violent 
 pain, we shall find great 
 ease for the present, and the 
 resolution and apt sufferance 
 against the future danger. 
 And this was >S'. PauVs re- 
 medy ', / bring my body un- 
 der, he used some rudenesses 
 towards it. But it was a 
 great nobleness of chastity 
 which S. Hierome reports of 
 a son of the king of Nico- 
 media ", who, being tempted 
 upon flowers and a perfumed 
 bed with a soft violence, 
 but yet tied down to the 
 temptation, and solicited 
 with circumstances oi Asian 
 luxury by an impure cour- 
 tesan, lest the easiness of 
 his posture should abuse 
 him, spit out his tongue 
 into her face : to represent 
 that no virtue hath cost the 
 saints V so much as this of 
 chastity. 
 
 5. Fly from all occasions, 
 temptations, loosenesses of 
 company, balls and revel- 
 lings, indecent mixtures of 
 wanton dancings, idle talk, 
 private society with strange 
 
 t 1 Cor. ix. 27. " In vita S. Pauli. 
 
 '•■ Benedictus in spinis se volutavit. 9. Martinianus faciem et manns. 
 
 S. Johannes cognomento Bonus, calamos acutos inter ungues et camera 
 
 digitorura intrnsit. 8. Theoctistus in silvis more ferarum vixit, ne inter 
 
 Arabes pollueretur. 
 
OF CHASTITY. 
 
 77 
 
 women, starings upon a 
 beauteous face, the com- 
 pany of women that are 
 singers, amorous gestures, 
 garish and wanton dress- 
 ings, feasts and liberty, ban- 
 quets and perfumes, wine 
 and strong drinks, which are 
 made to persecute chastity ; 
 some of these being the very 
 prologues to lust, and the 
 most innocent of them being 
 but like condited or pickled 
 mushrooms, which, if care- 
 fully corrected and seldom 
 tasted, may be harmless, but 
 can never do good. Ever 
 remembering, that it is 
 easier to die for chastity 
 than to live with it ; and 
 the hangman could not ex- 
 tort a consent from some 
 persons, from whom a lover 
 would have intreated it. 
 For the glory of chastity 
 will easily overcome the 
 rudeness of fear and vio- 
 lence ; but easiness and 
 softness and smooth temp- 
 tations creep in and like the 
 sun make a maiden lay by 
 her veil .and robe, which 
 persecution like the north- 
 ern wind made her hold fast 
 and clap close about her. 
 
 6. He that will secure his 
 chastity, must first cure his 
 pride and his rage. For 
 oftentimes lust is the pun- 
 ishment of' a proud man, to 
 '^ 2 Cor. 
 
 tame the vanity of his pride 
 by the shame and affronts of 
 unchastity : and the same 
 intemperate heat that makes 
 anger, does enkindle lust. 
 
 7. If thou beest assaulted 
 with an unclean spirit, trust 
 not thyself alone; but run 
 forth into company, whose 
 reverence and modesty may 
 suppress, or whose society 
 may divert, thy thoughts : 
 and a j^erpetual witness of 
 thy conversation is of es- 
 pecial use against this vice, 
 which evaporates in the 
 open air like camphire, 
 being impatient of light 
 and witnesses. 
 
 8. Use frequent and ear- 
 nest prayers to the King of 
 Purities, the first of virgins, 
 the eternal God, who is of 
 an essential purity, that He 
 would bs pleased to reprove 
 and cast out the unclean 
 spirit. For besides the 
 blessings of prayer by way 
 of reward, it hath a natural 
 virtue to restrain this vice : 
 because a prayer against it 
 is an unwillingness to act it ; 
 and so long as we heartily 
 pray against it, our desires 
 are secured, and then this 
 devil hath no power. This 
 was Saint Paid's other re- 
 medy: For this cause I 
 besought the Lord thrice"^'. 
 And there is much reason 
 
 xii. 8. 
 
78 
 
 OF chastitt; 
 
 and much advantage in the 
 use of this instrument ; be- 
 cause the main thing that 
 in this affair is to be secured, 
 is a man's mind. He that 
 goes about to cure lust by 
 bodily exercises alone (as 
 S. PauVs phrase is ^) or mor- 
 tifications, shall find them 
 sometimes instrumental to 
 it, and incitations of sudden 
 desires ; but always insuf- 
 ficient and of little profit: 
 but he that hath a chaste 
 mind shall find his body apt 
 enough to take laws ; and 
 let it do its worst, it cannot 
 make a sin, and in its great- 
 est violence can but produce 
 a little natural uneasiness, 
 not so much trouble as a se- 
 vere fasting-day, or a hard 
 night's lodging upon boards. 
 If a man be hungry he must 
 eat, and if he be thirsty he 
 must drink in some conve- 
 nient time, or else he dies : 
 but if the body be rebellious, 
 so the mind be chaste, let it 
 do its worst, if you resolve 
 perfectly not to satisfy it, 
 you can receive no great 
 evil by it. Therefore the 
 proper cure is by applica- 
 tions to the spirit, and se- 
 curities of the mind, which 
 
 can no way so well be se- 
 cured as by frequent and 
 fervent prayers, and sober 
 resolutions, and severe dis- 
 courses. Therefore, 
 
 9. Hither bring in suc- 
 cour from consideration of 
 the Divine presence, and of 
 His holy angels, meditation 
 of death, and the passions 
 of Christ upon" the Cross, 
 imitation of His purities, 
 and of the Virgin Mary 
 His unspotted and holy 
 mother, and of such emi- 
 nent saints, who in their 
 generations were burning 
 and shining lights, un- 
 mingled with such un- 
 cleannesses which defile the 
 soul, and who now follow 
 the Lamb whithersoever He 
 goes^. 
 
 10. These remedies are 
 of universal efificacy in all 
 cases extraordinary and vio- 
 lent ; but in ordinary and 
 common, the remedy which 
 God hath provided, that is, 
 honowahle marriage^, hath 
 a natural efficacy, besides a 
 virtue by Divine blessing, 
 to cure the inconveniences 
 which otherwise might af- 
 flict persons temperate and 
 sober. 
 
 1 Rev. xiv. 4. 
 
 Heb. xiii. 
 
OF HUMILITY. 
 
 79 
 
 Sect. IV. 
 
 Of Humility. 
 
 Humility is the great 
 ornament and jewel of 
 Christian Religion ; that, 
 whereby it is distinguished 
 from all the wisdom of the 
 world ; it not having been 
 taught by the wise men of 
 the Gentiles, but first put 
 into a discipline, and made 
 part of a Religion, by our 
 Lord Jesus Christ, who pro- 
 pounded Himself imitable by 
 His Disciples so signally in 
 nothing as in the twin sisters 
 of JMeekness and Humility. 
 Learn of Me, for I am meek 
 and humble, and ye shall 
 find rest unto your Souls^. 
 
 For all the World, all that 
 we are, and all that we have, 
 our bodies and our Souls, 
 oiu' actions and our suffer- 
 ings, our conditions at home, 
 our accidents abroad, our 
 many sins and our seldom 
 virtues, are as so many ar- 
 guments to make our Souls 
 dwell low in the deep val- 
 leys of Humility. 
 
 Arguments against Pride 
 by way of Consideration. 
 
 1. Our body is weak and 
 impure, sending out more 
 
 uncleannesses 
 
 from its 
 
 » Matth. xi. 29. 
 
 several sinks than could be 
 endured if they were not 
 necessary and natural : and 
 we are forced to pass that 
 through our mouths, which 
 as soon as we see upon the 
 ground, we loathe like rot- 
 tenness and vomiting. 
 
 2. Our strength is inferior 
 to that of many beasts ; and 
 our infirmities so many, that 
 we are forced to dress and 
 tend horses and asses, that 
 they may help our needs, 
 and relieve our wants. 
 
 3. Our beauty is in colour 
 inferior to many flowers, 
 and in proportion of parts 
 it is no better than nothing ; 
 for even a dog hath parts as 
 well proportioned and fitted 
 to his purposes, and the 
 designs of his nature, as we 
 have : and when it is most 
 florid and gay, three fits of 
 an ague can change it into 
 yellowness and leanness, and 
 the hoUowness and wrinkles 
 of deformity. 
 
 4. Our learning is then 
 best, when it teaches most 
 humility: but to be proud 
 of learning is the greatest 
 ignorance in the world. For 
 our learning is so long in 
 getting, and so very imper- 
 
80 
 
 OF HUMILITY. 
 
 feet, that the greatest clerk 
 knows not the thousandth 
 part of what he is ignorant ; 
 and knows so uncertainly 
 what he seems to know, and 
 knows no otherwise than a 
 fool or a child, even what 
 is told him or what he 
 guesses at, that except those 
 things which concern his 
 duty, and which God hath 
 revealed to him, which also 
 every woman knows so far 
 as is necessary, the most 
 learned man hath nothing 
 to be proud of, unless this 
 be a sufficient argument to 
 exalt him, that he uncer- 
 tainly guesses at some more 
 unnecessary thing than 
 many others, who yet know 
 all that concerns them, and 
 mind other things more 
 necessary for the needs of 
 life and Commonwealths. 
 
 5. He that is froud of 
 riches is afoot. For if he be 
 exalted above his neighbours 
 because he hath more gold, 
 how much inferior is he to 
 a gold mine 1 how much is 
 he to give place to a chain 
 of pearl, or a knot of dia- 
 monds 1 for certainly that 
 hath the greatest excellence 
 from whence he derives all 
 his gallantry and preemi- 
 nence over his neighbours. 
 
 6. If a man be exalted by 
 reason of any excellence in 
 his Soul, he may please to 
 
 remember that all Souls are 
 equal ; and their differing 
 operations are because their 
 instrument is in better tune, 
 their body is more healthful, 
 or better tempered : which 
 is no more praise to him, 
 than it is that he was l)orn 
 in Italy. 
 
 7. He that is proud of his 
 birth, is proud of the bless- 
 ings of others, not of him- 
 self : for if his j)arents were 
 more eminent in any cir- 
 cumstance than their neigh- 
 bours, he is to thank God, 
 and to rejoice in them; but 
 still he may be a fool, or 
 unfortunate, or deformed ; 
 and when himself was born, 
 it was indifferent to him 
 whether his father were a 
 king or a peasant, for he 
 knew not any thing, nor 
 chose any thing : and most 
 commonly it is true, that he 
 that boasts of his ancestors, 
 who were the founders and 
 raisers of a noble family, 
 doth confess that he hath in 
 himself a less virtue and a 
 less honour, and therefore 
 that he is degenerated. 
 
 8. Whatsoever other dif- 
 ference there is between thee 
 and thy neighbour, if it be 
 bad, it is thine own, but thou 
 hast no reason to boast of 
 thy misery and shame : if it 
 be good, thou hast received 
 it from God ; and then thou 
 
OF HUMILITT. 
 
 81 
 
 art more obliged to pay 
 duty and tribute, use and 
 principal, to him : and it 
 were a strange folly for a 
 man to be proud of being 
 more in debt than another. 
 9. Remember what thou 
 wert before thou wert be- 
 gotten. Nothing. AVhat 
 wert thou in the first re- 
 gions of thy dwelling, before 
 thy birth ? Uncleanness. 
 What wert thou for many 
 years after 1 Weakness. 
 What in all thy life ? A 
 great sinner. What in all thy 
 excellencies 1 A mere debtor 
 to God, to thy parents, 
 to the earth, to all the 
 creatures. But we may if 
 we please use the method of 
 the Platonists ^, who reduce 
 all the causes and arguments 
 for humility which we can 
 take from oiu'selves, to these 
 seven heads. 1. The spirit 
 of a man is light and trouble- 
 some. 2. His body is bru- 
 tish and sickly. 3. He 
 is constant in his folly and 
 error, and inconstant in his 
 manners and good purposes. 
 4. His labours are vain, 
 intricate, and endless. 5. 
 His fortune is changeable, 
 but seldom pleasing, never 
 perfect. 6. His wisdom 
 comes not till He be ready 
 to die, that is, till he be past 
 usinof it. 7. His death is 
 
 certain ; always ready at the 
 door, but never far off. 
 Upon these or the like me- 
 ditations if we dwell, or 
 frequently retire to them, 
 we shall see nothing more 
 reasonable than to be hum- 
 ble, and nothing more fool- 
 ish than to be proud. 
 
 Acts or offices of Humility. 
 
 The grace of HumiKty is 
 exercised by these following 
 Rules. 
 
 1. Think not thyself 
 better for any thing that 
 happens to thee from with- 
 out. For although thou 
 mayest by gifts bestowed 
 upon thee be better than 
 another, as one horse is bet- 
 ter than another, that is of 
 more use to others ; yet as 
 thou art a man, thou hast 
 nothing to commend thee to 
 thyself but that only by 
 which thou art a man, that 
 is, by what thou choosest 
 and refusest. 
 
 2. Humility consists not 
 in railing against thyself, or 
 wearing mean clothes, or 
 going softly and submissly : 
 but in hearty and real evil 
 or mean opinion of thyself. 
 Believe thyself an unworthy 
 person heartily, as thou be- 
 lievest thyself to be hungry, 
 or poor, or sick, when thou 
 art so. 
 
 Apuleius de Daemon. Socratis. 
 
 e3 
 
82 
 
 OP HUMILITY. 
 
 3. "Whatsoever evil thou 
 sayest of thyself be content 
 that others should think to 
 be true : and if thou callest 
 thyself fool, be not angry if 
 another say so of thee. For 
 if thou thinkest so truly, all 
 men in the world desire 
 other men to be of their 
 opinion ; and he is an hypo- 
 crite, that accuses himself 
 before others with an intent 
 not to be believed. But he 
 that calls himself intempe- 
 rate, foolish, lustful, and is 
 angry when his neighbours 
 call him so, is both a false 
 and a proud person. 
 
 4. Love to be concealed, 
 and little esteemed « : be 
 content to want praise, never 
 being troubled when thou 
 art slighted or undervalued : 
 for thou canst not under- 
 value thyself; and if thou 
 thinkest so meanly as there 
 is reason, no contempt will 
 seem unreasonable, and 
 therefore it will be very 
 tolerable. 
 
 5. Never be ashamed of 
 thy birth, or thy parents, or 
 thy trade, or thy present 
 employment, for the mean- 
 ness or poverty of any of 
 them : and when there is an 
 occasion to speak of them, 
 such an occasion as would 
 invite you to speak of any 
 thing that pleases you, omit 
 
 it not ; but sj>eak as readily 
 and indifferently of thy 
 meanness as of thy great- 
 ness. Primislaus the first 
 king of Bohemia kept his 
 country-shoes always by 
 him, to remember from 
 whence he was raised : And 
 Agathodes by the furni- 
 ture of His table confessed, 
 that from a potter he was 
 raised to be the king of 
 Sicily. 
 
 6. Never speak any thing 
 directly tending to thy 
 praise or glory ; that is, 
 with a purpose to be com- 
 mended, and for no other 
 end. If other ends be min- 
 gled with thy honour, as if 
 the glory of God, or charity, 
 or necessity, or any thing of 
 prudence be thy end, you 
 are not tied to omit your 
 discourse or your design 
 that you may avoid praise ; 
 but pursue your end, though 
 praise come along in the 
 company. Only let not 
 praise be the design. 
 
 7. When thou hast said 
 or done any thing for which 
 thou receivest praise or esti- 
 mation, take it indifferently, 
 and return it to God ; re- 
 flecting upon him as the 
 Giver of the gift, or the 
 Blesser of the action, or the 
 Aid of the design : and give 
 God thanks for making thee 
 
 e Ama nesciri et pro nihilo reputari. Gerson. 
 
OF HUMILITT. 
 
 83 
 
 an instrument of His glory, 
 or the benefit of others. 
 
 8. Secure a good name to 
 thyself by living virtuously 
 and humbly : but let this 
 good name be nursed abroad, 
 and never be brought home 
 to look upon it : let others 
 use it for their own advan- 
 tage; let them speak of it 
 if they please ; but do not 
 thou at all use it, but as an 
 instrument to do God glory, 
 and thy neighbour more ad- 
 vantage. Let thy face like 
 Moses's ^ shine to others, but 
 make no looking-glasses for 
 thyself. 
 
 9. Take no content in 
 praise when it is ofiered 
 thee: but let thy rejoicing 
 in God's gift be allayed with 
 fear, lest this good bring 
 thee to evil. Use the praise, 
 as you use your pleasure in 
 eating and drinking: if it 
 comes, make it do drudgery, 
 let it serve other ends, and 
 minister to necessities, and 
 to caution, lest by pride you 
 lose your just praise which 
 you have deserved; or else 
 by being praised unjustly, 
 you receive shame into your- 
 self with God and wise men. 
 
 10. Use no stratagems and 
 devices to get praise. Some 
 use to inquire into the 
 faults of their own actions 
 
 or discourses on purpose to 
 hear that it was well done 
 or spoken, and without fault : 
 others bring the matter into 
 talkjOr thrust themselves into 
 company, and intimate and 
 give occasion to be thought 
 or spoke of. These men 
 make a bait to persuade 
 themselves to swallow the 
 hook, till by drinking the 
 waters of vanity they swell 
 and burst. 
 
 11. Make no suppletories 
 to thyself, when thou art 
 disgTaced or slighted, by 
 pleasing thyself with sup- 
 posing thou didst deserve 
 praise, though they under- 
 stood thee not, or enviously 
 detracted from thee : neither 
 do thou get to thyself a pri- 
 vate theatre and flatterers e 
 in whose vain noises and 
 phantastic praises thou 
 mayest keep up thine own 
 good opinion of thyself. 
 
 12. Entertain no fancies 
 of vanity and private whis- 
 pers of this Devil of pride : 
 such as was that of Nebu- 
 chadnezm r ; Is not th is great 
 Babylon, loliich I have built 
 for the honour of my naTne, 
 and the might of my majesty, 
 and the power of my king- 
 dom^ ? Some phantastic 
 spirits will walk alone, and 
 dream waking of greatnesses, 
 
 <i Exod, xxxiv. 29, 30 ; 2 Cor. iii. 7, 
 
 theatrum sumus; satis unus, satis nullus. 
 
 • Alter alteri satis amplum 
 Sen. f Daa. iv. 30. 
 
84 
 
 OF HUMILITY. 
 
 of palaces, of excellent 
 orations, full theatres, loud 
 applauses, sudden advance- 
 ment, great fortunes, and so 
 will spend an hour with 
 imaginative pleasui-e ; all 
 their employment being- 
 nothing but fumes of pride, 
 and secret indefinite desires 
 and significations of what 
 their heart wishes. In this 
 although there is nothing 
 of its own nature directly 
 vicious, yet it is either an ill 
 mother or an ill daughter, 
 an ill sign or an ill effect ; 
 and therefore at no hand 
 consisting with the safety 
 and interests of humility. 
 
 13. Suffer others to be 
 praised in thy presence, and 
 entertain their good and 
 glory with delight ; but at 
 no hand disparage them, or 
 lessen the report, or make 
 an objection ; and think not 
 the advancement of thy 
 brother is a lessening of thy 
 worth. But this act is also 
 to extend further. 
 
 14. Be content that he 
 should be employed, and 
 thou laid by as unprofitable ; 
 his sentence approved, thine 
 rejected ; he be preferred, 
 and thou fixed in a low 
 employment. 
 
 15. Never compare thyself 
 with others, unless it be to 
 advance them and to depress 
 
 e 1 Tim. i. 13, 
 
 thyself. To which purpose 
 we must be sure in some 
 sense or other to think our 
 selves the worst in every 
 company where we come: 
 one is more learned than I 
 am, another is more prudent, 
 a third more honourable, a 
 fourth more chaste, or he is 
 more charitable, or less 
 proud. For the humble man 
 observes their good, and re- 
 flects only upon his own 
 vileness ; or considers the 
 many evils of himself cer- 
 tainly known to himself, and 
 the ill of others but by un- 
 certain report: or he con- 
 siders that the evils done by 
 another are out of much 
 infirmity or ignorance, but 
 his own sins are against a 
 clearer light; and if the 
 other had so great helps, he 
 would have done more good 
 and less evil : or he remem- 
 bers that his old sins before 
 his conversion were greater 
 in the nature of the thing, 
 or in certain circumstances, 
 than the sins of other men. 
 (So S. Paid reckoned him- 
 self the chiefest of sinners, 
 because formerly he had 
 acted the chiefest sin of 
 persecuting the Church of 
 Godsf.) But this rule is to 
 be used with this caution ; 
 That, though it be good 
 always to think meanest of 
 15 ; 1 Cor. xv. 9. 
 
ourselves, yet it is not ever 
 safe to speak it ; because 
 those circumstances and 
 considerations which deter- 
 mine thy thoughts, are not 
 known to others as to thyself; 
 and it may concern others, 
 that they hear thee give God 
 thanks for the graces He 
 hath given thee. But if 
 thou preservest thy thoughts 
 and opinions of thyself truly 
 humble, you may with more 
 safety give God thanks in 
 public for that good which 
 cannot, or ought not, to be 
 concealed. 
 
 16. Be not always ready 
 to excuse every oversight, or 
 indiscretion, or ill action : 
 but if thou beest guilty of 
 it, confess it plainly; for 
 virtue scorns a lie for its 
 cover: but to hide a sin 
 with it, is like a crust of 
 leprosy drawn upon an 
 ulcer. If thou beest not 
 guilty, (unless it be scan- 
 dalous) be not over-earnest 
 to remove it : but rather use 
 it as an argiunent to chastise 
 all greatness of fancy and 
 opinion in thyself; and ac- 
 custom thyself to bear re- 
 proof patiently and con- 
 tentedly, and the harsh 
 words of thy enemies, as 
 knowing that the anger of 
 an enemy is a better monitor, 
 and represents our faults or 
 J» 2 Cor. 
 
 OF HUMILITY. 85 
 
 admonishes us of our duty 
 with more heartiness, than 
 the kindness does or pre- 
 cious balms of a friend. 
 
 17. Give God thanks for 
 every weakness, deformity 
 and imperfection, and ac- 
 cept it as a favour and 
 grace of God, and an in- 
 strument to resist pride and 
 nurse humility; ever re- 
 membering, that when God, 
 by giving thee a crooked 
 back, hath also made thy 
 spirit stoop or less vain, thou 
 art more ready to enter 
 the narrow gate of Heaven, 
 than by being straight, and 
 standing upright, and think- 
 ing highly. Thus the Apo- 
 stles rejoiced in their in- 
 
 firniities^, not moral, but 
 natural and accidental, in 
 their being beaten and whip- 
 ped like slaves, in their na- 
 kedness and poverty. 
 
 18. Upbraid no man's 
 weakness to him to discom- 
 fort him, neither report it 
 to disparage him, neither 
 delight to remember it to 
 lessen him, or to set thyself 
 above him. Be sure never 
 to praise thyself, or to dis- 
 praise any man else, unless 
 God's glory or some holy end 
 do hallow it. And it was 
 noted to the praise of Cyrus, 
 that amongst his equals in 
 age he would never play at 
 
 xi. 30. 
 
OF HUMILITY. 
 
 any sport, or use any exer- 
 cise in which he knew him- 
 self more excellent than 
 they : but in such in which 
 he was unskilful he would 
 make his challenges, lest he 
 should shame them by his vic- 
 tory, and that himself might 
 learn something of their 
 skill, and do them civilities. 
 
 19. Besides the foregoing 
 parts and actions, humility 
 teaches us to submit our- 
 selves and all our faculties 
 to God, To believe all things, 
 to do all things, to suffer 
 all things which His will 
 enjoins us : to be content 
 in every estate or change, 
 knowing we have deserved 
 worse than the worst we 
 feel ; and (as Anytus said 
 to Alcibiades) He hath taken 
 ])ut half, when He might 
 have taken all ; to adore 
 His goodness, to fear His 
 greatness, to worship His 
 eternal and infinite excel- 
 lencies ; and to submit our- 
 selves to all our superiors 
 in all things according to 
 godliness, and to be meek 
 and gentle in our conversa- 
 tion towards others. 
 
 Now although according 
 to the nature of every grace, 
 this begins as a gift, and is 
 increased like a habit, that 
 is, best by its own acts ; 
 yet besides the former acts 
 and offices of humility, there 
 
 are certain other exercises 
 and considerations, which 
 are good helps and instru- 
 ments for the procuring and 
 increasing this grace, and 
 the curing of pride. 
 
 Means and exercises of ob- 
 taining and increasing 
 the grace of Humility. 
 
 1. Make confession of thy 
 sins often to God ; and con- 
 sider what all that evil 
 amounts to, which you then 
 charge upon yourself. Look 
 not upon them as scattered 
 in the course of a long life ; 
 now, an intemperate anger, 
 then, too full a meal ; now, 
 idle talking, and another 
 time, impatience : but unite 
 them into one continued 
 representation, and remem- 
 ber, that he whose life 
 seems fair by reason that 
 his faults are scattered at 
 large distances in the seve- 
 ral parts of his life, yet if all 
 his errors and follies were 
 articled against him, the 
 man would seem vicious and 
 miserable : and possibly this 
 exercise, really applied upon 
 thy spirit, may be useful. 
 
 2. Remember, that we 
 usually disparage others 
 upon slight grounds and 
 little instances ; and to- 
 wards them one fly is 
 enough to spoil a whole box 
 of ointment : and if a man be 
 
OF HUMILITY 
 
 87 
 
 highly commended, we think 
 him sufficiently lessened, 
 if we clap one sin or folly or 
 infirmity into his account. 
 Let us therefore be just to 
 ourselves, since we are so 
 severe to others ; and con- 
 sider, that whatsoever good 
 any one can think or say of 
 us, we can tell him of hun- 
 dreds of base and unworthy 
 and foolish actions, any one 
 of which were enough (we 
 hope) to destroy another's 
 reputation. Therefore let 
 so many be sufficient to de- 
 stroy our over-high thoughts 
 of ourselves. 
 
 3. When thy neighbour 
 is cried up by public fame 
 and popular noises ; that 
 we may disparage and les- 
 sen him, we cry out that the 
 people is a herd of unlearned 
 and ignorant persons, ill 
 judges, loud trumpets, but 
 which never give certain 
 sound : let us use the same 
 art to humble ourselves, and 
 never take delight and plea- 
 sure in public reports, and 
 acclamations of assemblies, 
 and please ourselves with 
 their judgment, of whom in 
 other the like cases we affirm 
 that they are mad. 
 
 4. We change our opinion 
 of others by their kindness 
 or unkindness towards us. 
 If he be my patron and 
 bounteous, he is wise, he is 
 
 noble, his faults are but 
 warts, his virtues are moun- 
 tainous : but if he proves 
 unkind or rejects our im- 
 portunate suit, then he is 
 illnatured, covetous, and his 
 free meal is called gluttony : 
 that which before we called 
 civility, is now very drunken- 
 ness ; and all he speaks is 
 fiat and dull, and ignorant 
 as a swine. This indeed is 
 unjust towards others, but a 
 good instrument, if we turn 
 the edge of it upon our- 
 selves. We use ourselves 
 ill, abusing ourselves with 
 false principles, cheating 
 ourselves with lies and pre- 
 tences, stealing the choice 
 and election from our wills, 
 placing voluntary ignorance 
 in oiu: understandings, de- 
 nying the deshes of the 
 spirit, setting up a faction 
 against every noble and just 
 desire ; the least of which 
 because we should resent up 
 to reviling the injurious per- 
 son, it is but reason we 
 should at least not fiatter 
 ourselves with fond and too 
 kind opinions. 
 
 5. Every day call to mind 
 some one of thy foulest sins, 
 or the most shameful of thy 
 disgraces, or the indiscreet- 
 est of thy actions, or any 
 thing that did then most 
 trouljle thee, and apply it to 
 the present swelling of thy 
 
88 
 
 OF HUMILITY. 
 
 spirit and opinion, and it 
 may help to allay it. 
 
 6. Pray often for His 
 grace with all humility of 
 gesture and passion of de- 
 sire, and in thy devotion in- 
 terpose many acts of humi- 
 lity by way of confession 
 and address to God, and re- 
 flection upon thyself. 
 
 7. Avoid great offices 
 and employments, and the 
 noises of worldly honour. 
 For in those states many 
 times so many ceremonies 
 and circumstances will seem 
 necessary, as will destroy 
 the sobriety of thy thoughts. 
 If the number of thy ser- 
 vants be fewer, and their 
 observances less, and their 
 reverences less solemn, pos- 
 sibly they will seem less 
 than thy dignity : and if 
 they be so much and so 
 many, it is likely they will 
 be too big for thy spirit. 
 And here be thou very care- 
 ful, lest thou be abused by 
 a pretence that thou woidd- 
 est use thy great . dignity 
 as an opportunity of doing 
 great good. For supposing 
 it might be good for others, 
 yet it is not good for thee : 
 they may have encourage- 
 ment in noble things from 
 thee, and by the same instru- 
 ment thou mayest thyself 
 be tempted to pride and 
 vanity. And certain it is, 
 
 God is as much glorified by 
 thy example of humility in 
 a low or temperate condi- 
 tion, as by thy bounty in a 
 great and dangerous. 
 
 8. JVIake no reflex acts upon 
 thy own humility, nor upon 
 any other grace with which 
 God hath enriched thy soul. 
 For since God oftentimes 
 hides from His saints and 
 servants the sight of those 
 excellent things by which 
 they shine to others (though 
 the dark side of the lantern 
 be toward themselves) that 
 He may secure the grace of 
 humility ; it is good that 
 thou do so thyself : and if 
 thou beholdest a grace of 
 God in thee, remember to 
 give Him thanks for it, that 
 thou mayest not boast in 
 that which is none of thy 
 own : and consider how thou 
 hast sullied it, by handling 
 it with dirty fingers, with 
 thy own imperfections, and 
 with mixture of unhand- 
 some circumstances. Spiri- 
 tual pride is very dangerous, 
 not only by reason it spoils 
 so many graces by which we 
 drew nigh unto the king- 
 dom of God, but also because 
 it so frequently creeps upon 
 the spirit of holy persons. 
 For it is no wonder for a 
 beggar to call himself poor, 
 or a drunkard to confess 
 that he is no sober person : 
 
OF HUMILITY. 
 
 89 
 
 but for a holy person to be 
 humble, for one whom all 
 men esteem a Saint, to fear 
 lest himself become a Devil, 
 and to observe his own dan- 
 ger, and to discern his own 
 infirmities, and make dis- 
 covery of his bad adheren- 
 cies, is as hard as for a 
 prince to submit himself to 
 be guided by tutors, and 
 make himself subject to dis- 
 cipline like the meanest of 
 his servants. 
 
 9. Often meditate upon 
 the effects of Pride on one 
 side, and Humility on the 
 other. First, That Pride is 
 like a canker, and destroys 
 the beauty of the fairest 
 flowers, the most excellent 
 gifts and graces ; but Hu- 
 mility crowns them all. 
 Secondly, That Pride is a 
 great hinderance to the per- 
 ceiving the things of God ; 
 and Humility is an excel- 
 lent preparative and instru- 
 ment of spiritual wisdom i. 
 Thirdly, That Pride hin- 
 ders the acceptation of our 
 prayers ; but Humilitjj 
 inercetli the clouds, and will 
 not depart till the most High 
 shall regard. Fourthly, 
 That Humility is but a 
 speaking truth, and all 
 Pride is a lie. Fifthly, 
 That Humility is the most 
 certain way to real honour. 
 
 and Pride is ever affronted 
 or despised. Sixthly, That 
 Pride turned Lucifer into 
 a Devil, and Humility ex- 
 alted the Son of God above 
 every Name, and placed 
 Him eternally at the right 
 hand of His Father. Seventh- 
 ly, that God resisteth the 
 proud, professing open de- 
 fiance and hostility against 
 such persons ; but giveth 
 grace to the humhle^: * Grace 
 and pardon, * remedy and 
 relief against misery and 
 oppression, * content in all 
 conditions, * tranquillity of 
 spirit, * patience in afflic- 
 tions, * love abroad, * peace 
 at home, * and utter free- 
 dom from contention and 
 '**' the sin of censuring others 
 * and the trouble of being 
 censured themselves. For the 
 humble man will not judge 
 his brother for the mote in 
 his et/e, being more troubled 
 at the beam in his own 
 eye "^ ; and is patient and 
 glad to be reproved, because 
 himself hath cast the first 
 stone at himself, and there- 
 fore wonders not that others 
 are of his mind. 
 
 10. Remember that the 
 blessed Saviour of the world 
 hath done more to prescribe, 
 and transmit, and secure 
 this grace than any other' ; 
 His whole life being a great 
 
 Matt.xi.25. JJamesiv.6. ^ jiatt.vii. 3 — 5. i John xiii. 15. 
 
90 
 
 OF HUMILITY. 
 
 continued example of hu- 
 mility, a vast descent from 
 the glorious bosom of His 
 Father to the womb of a 
 poor maiden, to the form of 
 a servant, to the miseries of 
 a sinner, to a life of labour, 
 to a state of poverty, to a 
 death of malefactors, to the 
 grave of death, and the in- 
 tolerable calamities which 
 we deserved : and it were a 
 good design, and yet but 
 reasonable, that we should 
 be as humble in the midst 
 of our greatest imperfec- 
 tions and basest sins, as 
 Christ was in the midst of 
 His fulness of the Spirit, 
 great wisdom, perfect life, 
 and most admirable virtues. 
 
 11. Drive away all flat- 
 terers from thy company 
 and at no hand endure 
 them ; for he that endures 
 himself so to be abused by 
 another, is not only a fool 
 for entertaining the mock- 
 ery, but loves to have his 
 own opinion of himself to 
 be heightened and che- 
 rished. 
 
 12. Never change thy 
 employment for the sudden 
 coming of another to thee. 
 But if modesty permits or 
 discretion, appear to him 
 that visits thee the same 
 that thou wert to God and 
 thyself in thy privacy. But 
 if thou wert walking or 
 
 sleeping, or in any other 
 innocent employment or re- 
 tirement, snatch not up a 
 book to seem studious, nor 
 fall on thy knees to seem 
 devout, nor alter any thing 
 to make him believe thee 
 better employed than thou 
 wert. 
 
 13. To the same purpose 
 it is of great use, that he 
 who would preserve his hu- 
 mility, should choose some 
 spiritual person to whom he 
 shall oblige himself to dis- 
 cover his very thoughts and 
 fancies, every act of his 
 and all his intercourse with 
 others in which there may 
 be danger ; that by such an 
 openness of spirit he may 
 expose every blast of vain- 
 glory, every idle thought, 
 to be chastened and lessened 
 by the rod of spiritual dis- 
 cipline : and he that shall 
 find himself tied to confess 
 every proud thought, every 
 vanity of his spirit, will also 
 perceive they must not 
 dwell with him, nor find 
 any kindness from him : 
 and besides this, the nature 
 of pride is so shameful and 
 unhandsome, that the very 
 discovery of it is a huge 
 mortification and means of 
 suppressing it. A man 
 would be ashamed of being 
 told that he enquires after 
 the faults of his last oration 
 
OF HUMILITY. 
 
 91 
 
 or action on purpose to be 
 commended : and therefore 
 tvlien the man shall tell his 
 spiritual Guide the same 
 shameful story of himself, 
 it is very likely he will 
 be humbled, and heartily 
 ashamed of it. 
 
 14. Let every man sup- 
 pose what opinion he should 
 have of one, that should 
 spend his time in playing 
 Avith drum-sticks and cockle- 
 shells, and that should wran- 
 gle all day long with a little 
 boy for pins, or should study 
 hard and labour to cozen a 
 child of his gauds ; and who 
 would run into a river deep 
 and dangerous Avith a great 
 burden upon his back, even 
 then when he were told of 
 the danger, and earnestly 
 importuned not to do it ? 
 and let him but change the 
 instances and the person, 
 and he shall find that he 
 hath the same reason to 
 think as bad of himself, who 
 pursues trifles with earnest- 
 ness, spending his time in 
 vanity, and his labour for 
 that ivhich profits not '^; who 
 knowing the laws of God, 
 the rewards of virtue, the 
 cursed consequents of sin, 
 that it is an evil spirit that 
 tempts him to it, a Devil, 
 one that hates him, that 
 longs extremely to ruin 
 
 ■" Isai. 
 
 him, that it is his own de- 
 struction that he is then 
 working, that the pleasures 
 of his sin are base and 
 brutish, unsatisfying in the 
 enjoyment, soon over, shame- 
 ful in their story, bitter in 
 the memory, painful in the 
 effect here, and intolerable 
 hereafter, and for ever ; yet, 
 in despite of all this, he 
 runs foolishly into his sin 
 and his ruin, merely be- 
 cause he is a fool, and winks 
 hard, and rushes violently 
 like a horse into the battle, 
 or like a madman to his 
 death. He that can think 
 great and good things of 
 such a person, the next step 
 may court the rack for an 
 instrument of pleasure, and 
 admire a swine for wisdom, 
 and go for counsel to the 
 prodigal and trifling grass- 
 hopper. 
 
 After the use of these and 
 such like instruments and 
 considerations, if you would 
 try how your soul is grown, 
 you shall know that humi- 
 lity, like the root of a goodly 
 tree, is thrust very far into 
 the ground, by these goodly 
 fruits which appear above 
 ground. 
 
 Sig7is of Humility. 
 
 1. The humble man trusts 
 not to his own discretion, 
 iv. 2. 
 
92 
 
 OF HUMILITY. 
 
 but in matters of concern- 
 ment relies rather upon the 
 judgment of his friends, 
 counsellors, or spiritual 
 guides. 2. He does not 
 pertinaciously pursue the 
 choice of his own will, but 
 in all things lets God choose 
 for him, and his superiors 
 in those things which con- 
 cern them. 3. He does not 
 murmur against commands. 
 4. He is not inquisitive into 
 the reasonableness of indif- 
 ferent and innocent com- 
 mands, but believes their 
 command to be reason 
 enough in such cases to 
 exact his obedience. 5. He 
 lives according to a rule, 
 and with compliance to 
 public customs, without any 
 affectation or singularity. 
 6. He is meek and indif- 
 ferent in all accidents and 
 chances. 7. He patiently 
 bears injuries". 8. He is 
 always unsatisfied in his 
 own conduct, resolutions 
 and counsels. 9. He is a 
 great lover of good men, 
 and a praiser of wise men, 
 and a censurer of no man. 
 
 10. He is modest m his 
 speech, and reserved in his 
 laughter. 11. He fears when 
 he hears himself commended, 
 lest God make another judg- 
 ment concerning his actions 
 than men do. 12. He gives 
 no pert or saucy answers 
 when he is reproved, whe- 
 ther justly or unjustly. 
 
 13. He loves to sit down 
 in private ; and, if he may, 
 he refuses the temptation 
 of offices and new honours. 
 
 14. He is ingenuous, free 
 and open in his actions and 
 discourses. 15. He mends 
 his fault, and gives thanks 
 when he is admonished. 
 16. He is ready to do good 
 offices to the murderers of 
 his fame, to his slanderers, 
 backbiters and detractors, 
 as Christ washed the feet 
 of Judas. 17. And is con- 
 tented to be suspected of 
 indiscretion, so before God 
 he may be really innocent, 
 and not offensive to his 
 neighbour, nor wanting to 
 his just and prudent in- 
 terest. 
 
 Sect. V. 
 
 Of Modesty. 
 
 Modesty is the appendage [ and to Humility, as the 
 of Sobriety, and is to i fringes are to a garment. 
 Chastity, to Temperance, ' It is a grace of God that 
 
 " Verum humilem patientia ostendit. 5. Hier. 
 
OF MODESTY. 
 
 93 
 
 moderates the over-activc- 
 ncss and curiosity of the 
 mind, and orders the pas- 
 sions of the body and ex- 
 ternal actions, and is direct- 
 ly opposed to Curiosity, to 
 Boldness, to Indecency. The 
 practice of Modesty con- 
 sists in these following 
 Rules. 
 
 Acts and duties of Modesty 
 as it is opposed to Curiosity. 
 
 1, Inquire not into the 
 secrets of God", but be con- 
 tent to learn thy duty ac- 
 cording to the quality of 
 thy person or employment : 
 that is plainly, if thou beest 
 not concerned in the con- 
 duct of others ; but if thou 
 beest a teacher, learn it so 
 as may best enable thee to 
 discharge thy office. God's 
 Commandments were pro- 
 claimed to all the world ; 
 but God's counsels arc to 
 Himself and to His secret 
 ones, when they are ad- 
 mitted within the veil p. 
 
 2. Inquire not into the 
 things which are too hard 
 for thee, but learn modestly 
 to know thy infirmities and 
 abilities ; and raise not thy 
 mind up to inquire into 
 mysteries of State, or the 
 secrets of government, or 
 difficulties Theological, if 
 thy employment really be. 
 
 or thy understanding be 
 judged to be, of a lower 
 rank. 
 
 3. Let us not inquire 
 into the affiiirs of others, 
 that concern us not ; but 
 be busied within ourselves 
 and our own spheres : ever 
 remembering, that to pry 
 into the actions or interests 
 of other men not under our 
 charge, may minister to 
 pride, to tyranny, to un- 
 charitableness, to trouble, 
 but can never consist with 
 modesty, unless where duty 
 or the mere intentions of 
 charity and relation do 
 warrant it. 
 
 4. Never listen at the 
 doors or windows i : for be- 
 sides that it contains in it 
 danger and a snare, it is 
 also an invading my neigh- 
 bour's privacy, and a laying 
 that open which he there- 
 fore inclosed that it might 
 not be open. Never ask 
 what he carries covered so 
 curiously ; for it is enough 
 that it is covered curiously. 
 Hither also is reducible that 
 we never open letters with- 
 out public authority, or 
 reasonably presumed leave, 
 or great necessity, or cha- 
 rity. 
 
 Every man hath in his 
 own life sins enough, in his 
 own mind trouble enough 
 
 Ecclus. iii. 21, 22, 23. 
 
 P Prov. XXV. 2. 
 
 ^ Eccles. vii. 21, 
 
94 
 
 OF MODESTY. 
 
 in his own fortune evils 
 enough, and in performance 
 of his offices failings more 
 than enough, to entertain 
 his own inquiry : so that 
 curiosity after the affairs 
 of others cannot be without 
 envy and an evil mind. 
 What is it to me if my 
 neighbour's grandfatherwere 
 a Si/rian or his grandmother 
 illegitimate ; or that another 
 is indebted five thousand 
 pounds ; or whether his wife 
 be expensive ? But com- 
 monly curious persons or 
 (as the Apostle's phrase 
 is"^) husy-hodies are not soli- 
 citous or inquisitive into 
 the beauty and order of a 
 w^ell-governed family, or 
 after the virtues of an ex- 
 cellent person ; but if there 
 be any thing for which men 
 keep locks and bars and 
 porters, things that blush 
 to see the light, and either 
 are shameful in manners, 
 or private in nature, these 
 things are their care and 
 their business. * But if great 
 things will satisfy our in- 
 quiry, the course of the 
 sun and moon, the spots in 
 their faces, the firmament 
 of Heaven and the supposed 
 orbs, the ebbing and flowing 
 of the sea, are work enough 
 for us : or if this be not, 
 let him tell me, whether 
 
 the number of the stars be 
 even or odd, and when they 
 began to be so ; since some 
 ages have discovered new 
 stars which the former knew 
 not, but might have seen 
 if they had been where now 
 they are fixed. *lf these 
 be too troublesome, search 
 lower, and tell me, why this 
 turf this year brings forth 
 a daisy, and the next year 
 a plantain ; why the apple 
 bears his seed in his heart, 
 and wheat bears it in his 
 head : let him tell, why a 
 graft taking nourishment 
 from a crab-stock shall have 
 a fruit more noble than its 
 nurse and parent : let him 
 say, why the best of oil 
 is at the top, the best of 
 wine in the middle, and the 
 best of honey at the bottom, 
 otherwise than it is in some 
 liquors that are thinner, and 
 in some that are thicker. 
 But these things are not 
 such as please busy-bodies ; 
 they must feed upon tra- 
 gedies, and stories of mis- 
 fortunes, and crimes : and 
 yet tell them ancient stories 
 of the ravishment of chaste 
 maidens, or the debauch- 
 ment of nations, or the ex- 
 treme poverty of learned 
 persons, or the persecutions 
 of the old Saints, or the 
 changes of government, and 
 
 2 These, iii. 11; 1 Pet. iv. 15. 
 
sad accidents happening in 
 Royal families amongst the 
 Arsacidce, the Ccesars, the 
 Ptolemies, these were enough 
 to scratch the itch of know- 
 ing sad stories ; but unless 
 you tell them something sad 
 and neiv^ something that is 
 done within the bounds of 
 their own knowledge or 
 relation, it seems tedious 
 and unsatisfying ; which 
 shews plainly it is an 
 evil spu'it : envy and idle- 
 ness married together, and 
 begot curiosity. Therefore 
 Plutarch rarely well com- 
 pares curious and inquisitive 
 ears to the execrable gates 
 of cities, out of which only 
 malefactors and hangmen 
 and tragedies pass, nothing 
 that is chaste or holy, * If 
 a Physician should go from 
 house to house uusent for, 
 and inquire what woman 
 hath a cancer in her bowels, 
 or what man hath a fistula 
 in his cholic-gut, though he 
 could pretend to ciure it, he 
 would be almost as unwel- 
 come as the disease itself: 
 and therefore it is inhuman 
 to inquire after crimes and 
 disasters without pretence 
 of amending them but only 
 to discover them. We are 
 not angry with searchers 
 and publicans when they 
 look only on public mer- 
 chandise ; but when they 
 
 OF MODESTY. 95 
 
 break open trunks, and 
 pierce vessels, and unrip 
 packs, and open sealed 
 letters. 
 
 Curiosity is the direct 
 incontinency of the spirit ; 
 and adultery itself in its 
 principle is many times 
 nothing but a curious in- 
 quisition after, and envy- 
 ing of, another man's en- 
 closed pleasures : and there 
 have been many who re- 
 fused fairer objects that 
 they might ravish an en- 
 closed woman from her re- 
 tirement and single pos- 
 sessor. But these inquisi- 
 tions are seldom without 
 danger, never without base- 
 ness : they are neither just, 
 nor honest, nor delightful, 
 and very often useless to 
 the curious inquirer. For 
 men stand upon their guards 
 against them, as they secure 
 their meat against harpies 
 and cats, laying all their 
 counsels and secrets out of 
 their way ; or as men clap 
 their garments close about 
 them when the searching 
 and saucy winds would dis- 
 cover their nakedness : as 
 knowing that what men 
 willingly hear, they do wil- 
 lingly speak of. Knock 
 therefore at the door before 
 you enter upon your neigh- 
 bour's privacy ; and remem- 
 ber, that there is no difierence 
 
96 
 
 OF MODESTY. 
 
 between entering into his 
 house, and looking into it. 
 
 Acts of Modesty as it is op- 
 2wsed to Boldness. 
 
 1. Let us always bear 
 about us such impressions 
 of reverence and fear of 
 God, as to tremble at His 
 voice, to express our appre- 
 hensions of his greatness in 
 all great accidents, in popu- 
 lar judgments,loud thunders, 
 tempests, eartliqualjes ; not 
 only for fear of being smit- 
 ten ourselves, or that v/e are 
 concerned in the accident, 
 but also that we may hum- 
 ble ourselves before His 
 Almightiness, and express 
 that infinite distance be- 
 tween His infiniteness and 
 our weaknesses, at such 
 times especially when He 
 gives such visible argu- 
 ments of it. He that is 
 merry and airy at shore, 
 ■when he sees a sad and a 
 loud tempest on the sea ; 
 or dances briskly, when God 
 thunders from Heaven ; re- 
 gards not when God speaks 
 to all the world, but is pos- 
 sessed with a firm im- 
 modesty. 
 
 2. Be reverent, modest, 
 and reserved in the presence 
 of thy betters, giving to all 
 according to their quality 
 their titles of honour, keep- 
 ing distance, speaking little, 
 
 answering pertinently, not 
 interposing without leave 
 or reason, not answering 
 to a question propounded 
 to another ; and ever pre- 
 sent to thy superiors the 
 fairest side of thy discourse, 
 of thy temper, of thy cere- 
 mony, as being ashamed to 
 serve excellent persons with 
 unhandsome intercourse. 
 
 3. Never lie before a king, 
 or a great person ; nor stand 
 in a lie when thou art ac- 
 cused ; nor ofier to justify 
 what is indeed a fault : but 
 modestly be ashamed of it,ask 
 pardon, and make amends. 
 
 4. Never boast of thy sin, 
 but at least lay a veil upon 
 thy nakedness and shame, 
 and put thy hand before 
 thine eyes, that thou may- 
 est have this beginning of 
 repentance, to believe thy 
 sin to be thy shame. For 
 he that blushes not at his 
 crime, but adds shameless- 
 ness to his shame, hath no 
 instrument left to restore 
 him to the hopes of virtue. 
 
 5. Be not confident and 
 affirmative in an uncertain 
 matter, but report things 
 modestly and temperately, 
 according to the degree of 
 that persuasion which is 
 or ought to be begotten 
 in thee by the efficacy of 
 the authority, or the reason 
 inducing thee. 
 
OF MODESTY. 
 
 97 
 
 6. Pretend not to more 
 knowledge than thou hast *, 
 but be content to seem 
 ignorant where thou art, 
 lest thou beest either 
 brought to shame, or re- 
 tirest into shamelessness. 
 
 Acts of Modesty as it is op- 
 posed to Indecency. 
 
 1. In your prayers, in 
 Churches and places of Reli- 
 gion, use reverent postures, 
 great attention, grave cere- 
 mony, the lowest gestures 
 of humility ; remembering 
 that we speak to God, in 
 our reverence to whom we 
 cannot possibly exceed : but 
 that the expression of this 
 reverence be according to j 
 law or custom, and the , 
 example of the most pru- ; 
 dent and pious persons ; 
 that is, let it be the best 
 in its kind to the best of 
 essences. 
 
 2. In all public meetings, 
 private addresses, in dis- 
 courses, in journies, use those 
 forms of salutation, reve- 
 rence, and decency, which 
 the custom prescribes, and 
 is usual amongst the most 
 sober persons ; giving honour 
 to whom honour belongeth, 
 taking place of none of 
 thy betters, and in all cases 
 of question concerning civil 
 precedency giving it to any 
 
 • Eoj-lns. iii. 25. 
 
 one that wiU take it, if it 
 be only thy own right that 
 is in question. 
 
 3. Observe the proportion 
 of affections in all meetings 
 and to all persons : be not 
 merry at a funeral, nor sad 
 upon a festival ; but rejoice 
 with them that rejoice., and 
 iveep with them that weep *. 
 
 4. Abstain from wanton 
 and dissolute laughter, pe- 
 tulant and uncomely jests, 
 loud talking, jeering, and 
 all such actions which in 
 civil account are called in- 
 decencies and incivilities. 
 
 5. Towards your parents 
 use all modesty of duty and 
 humble carriage ; towards 
 them and all your kindred 
 be severe in the modesties 
 of chastity ; ever fearing, 
 lest the freedoms of natural 
 kindness should enlarge into 
 any neighbourhood of un- 
 handsomeness. For all in- 
 cestuous mixtures, and all 
 circumstances and degrees 
 towards it, are the highest 
 violations of modesty in the 
 world : for therefore incest 
 is grown to be so high a 
 crime, especially in the last 
 periods of the world, because 
 it breaks that reverence 
 which the consent of all 
 nations and the severity of 
 human laws hath enjoined 
 towards our parents and 
 
 * Rom. xii. 15. 
 
98 
 
 OP MODESTY. 
 
 nearest kindred, in imita- 
 tion of that law which God 
 gave to the Jews in prosecu- 
 tion of Modesty in this 
 instance. 
 
 6. Be a curious observer 
 of all those things which 
 are of good report u, and are 
 parts of public honesty. 
 For public fame, and the 
 sentence of prudent and 
 public persons, is the mea- 
 sure of good and evil in 
 things indifferent : and 
 charity requires us to com- 
 ply with those fancies and 
 affections which are agree- 
 able to nature, or the analogy 
 of virtue, or public laws, or 
 old customs. It is against 
 Modesty for a woman to 
 marry a second husband 
 as long as she bears a 
 burthen by the first, or to 
 admit a second love while 
 her funeral tears are not 
 wiped from her cheeks. It 
 is against public honesty to 
 do some lawful actions of 
 privacy in public theatres, 
 and therefore in such cases 
 retirement is a duty of 
 modesty. 
 
 7. Be grave, decent, and 
 modest, in thy clothing and 
 ornament : never let it be 
 above thy condition, not al- 
 ways equal to it, never light 
 or amorous, never discover- 
 ing a nakedness through a 
 
 • Philip, iv. 8. 
 
 thin veil, which thou pre- 
 ; tendest to hide, never to lay 
 a snare for a Soul ; but re- 
 member what becomes a 
 Christian, professing holi- 
 ness, chastity, and the dis- 
 cipline of the holy Jesus : 
 and the first effect of this 
 let your servants feel by 
 your gentleness and aptness 
 to be pleased with their 
 usual diligence, and ordi- 
 nary conduct. For the man 
 or woman that is dressed 
 with anger and impatience, 
 wears pride under their 
 robes, and immodesty above. 
 8. Hither also is to be re- 
 duced singular and affect- 
 ed walking, proud, nice, 
 and ridiculous gestures of 
 body, painting and lascivi- 
 ous dressings : all which 
 together God reproves by 
 the prophet^, The Lord 
 saith, Because the daugh- 
 ters of Sion are haughty, 
 and walk with stretched- 
 forth necks and wanton 
 eyes, walking, and mincing 
 as they go, a7id make a tink- 
 ling with their feet ; There- 
 fore the Lord will smite her 
 with a scab of the crown of 
 the head, and will take away 
 the bravery of their tinkling 
 orname7its. And this duty 
 of modesty in this instance 
 is expressly enjoined to all 
 Christian women by Saint 
 
 'Isa. iii.16— 18. 
 
OF MODESTY. 
 
 99 
 
 Paid'^, That women adorn ' 
 themselves in modest apparel 
 ivith shamefacedness and so- 
 briety, not with broidered 
 hair, or gold, or pearl, or 
 costly array, but {lohich be- 
 cometh women professing 
 godliness) with good works. 
 
 9, As those meats are to 
 be avoided, which tempt our 
 stomachs beyond our hun- 
 ger ; so also should prudent 
 persons decline all such 
 spectacles, relations, thea- j 
 tres, loud noises and out- ' 
 cries, which concern us not, 
 and are besides our natural 
 or moral interest. Our sen- j 
 ses should not like petulant 
 and wanton girls wander j 
 into markets and theatres ' 
 without just employment ; 
 but when they are sent 
 abroad by reason, retiu'u 
 quickly with their errand, 
 and remain modestly at ; 
 home under their guide, 
 till they be sent again. ! 
 
 10. Let all persons be cu- i 
 
 rious in observing modesty 
 towards themselves in the 
 handsome treating their own 
 body, and such as are in 
 their power, whether living 
 or dead. Against this rule 
 they offend, who expose 
 to others their own, or pry 
 into others' nakedness be- 
 yond the limits of necessity, 
 or where a leave is not made 
 holy by a permission from 
 God. It is also said, that 
 God was pleased to work 
 a miracle about the body of 
 Epiphanius, to reprove the 
 immodest curiosity of an 
 unconcerned person whc 
 pried too near when chari- 
 table people were composing 
 it to the grave. In all these 
 cases and particulars, al- 
 though they seem little, yet 
 our duty and concernment 
 is not little. Concerning 
 which I use the words of 
 the son of Sirach^, He that 
 despiseth little things, shall 
 perish by little and little. 
 
 Sect. VI. 
 
 Of Contentedness in all estates and accidents. 
 
 Virtues and discourses 
 are like friends, necessary in 
 all fortunes ; but those are 
 the best, which are friends 
 in our sadnesses, and sup- 
 port us in our sorrows and 
 
 ^ 1 Tim. ii. 9, 10. 
 
 sad accidents : and, in this 
 sense, no man that is vir- 
 tuous can be friendless ; nor 
 hath any man reason to 
 complain of the Divine Pro- 
 vidence, or accuse the pub- 
 
 y Ecclus. xix. 1. 
 
 p2 
 
100 
 
 OP CONTENTEDNESS. 
 
 lie disorder of things, or his 
 own infelicity, since God 
 hath appointed one remedy 
 for all the evils in the 
 world, and that is a con- 
 tented spu'it : for this alone 
 makes a man pass through 
 fire, and not be scorched ; 
 through seas, and not be 
 drowned ; through hunger 
 and nakedness, and want 
 nothing. For since all the 
 evil in the world consists in 
 the disagreeing between the 
 object and the appetite, as 
 when a man hath what he 
 desires not, or desires what 
 he hath not, or desires a- 
 miss ; he that composes his 
 spirit to the present acci- 
 dent, hath variety of in- 
 stances for his virtue, but 
 none to trouble him ; because 
 his desires enlarge not be- 
 yond his present fortune : 
 and a wise man is placed in 
 the variety of chances, like 
 the nave or centre of a 
 wheel in the midst of all 
 the circumvolutions and 
 changes of posture, with- 
 out violence or change, 
 save that it turns gently 
 in compliance with its 
 changed parts, and is in- 
 different which part is up 
 and which is down ; for 
 there is some virtue or 
 other to be exercised, what- 
 ever happens ; either pa- 
 tience or thanksffivino, love 
 
 or fear, moderation or hu- 
 mility, charity or content- 
 edness ; and they are every 
 one of them equally in order 
 to his great end and immor- 
 tal felicity : M\d beauty is 
 not made by white or red, 
 by black eyes and a round 
 face, by a straight body 
 and a smooth skin ; but by 
 a proportion to the fancy. 
 No rules can make amia- 
 bility, our minds and ap- 
 prehensions make that : and 
 so is our felicity : and we 
 may be reconciled to pov- 
 erty and a low fortune, if 
 we sufier contentedness and 
 the grace of God to make 
 the proportions. For no 
 man is poor, that does not 
 think himself so : but if, 
 in a full fortune, with im- 
 patience he desires more, he 
 proclaims his wants and his 
 beggarly condition. But, 
 because this grace of Con- 
 tentedness was the sum of 
 all the old moral philo- 
 sophy, and a great duty in 
 Christianity, and of most 
 universal use in the whole 
 course of our lives, and the 
 only instrument to ease the 
 burdens of the world and 
 the enmities of sad chances ; 
 it will not be amiss to press 
 it by the proper arguments 
 by which God hath bound 
 it upon our spiiits : it being 
 fastened by Kcason and Re- 
 
OF CONTENTEDNESS. 
 
 101 
 
 lig'on. by duty and interest, 
 by necessity and conveni- 
 ency, by example, and by 
 the proposition of excellent 
 rewards, no less than peace 
 and felicity. 
 
 1. Contentedness in all 
 estates is a duty of religion ; 
 it is the great reasonable- 
 ness of complying with the 
 Divine Providence which 
 governs all the world, and 
 hath so ordered us in the 
 administration of His great 
 family. He were a strange 
 fool, that should be angry 
 because dogs and sheep need 
 no shoes, and yet himself is 
 full of care to get some. 
 God hath supplied those 
 needs to them by natural 
 provisions, and to thee by 
 an artificial : for he hath 
 given thee reason to learn 
 a trade, or some means to 
 make or buy them ; so that 
 it only differs in the manner 
 of our provision : and which 
 had you rather want, shoes 
 or Reason ? And my patron 
 that hath given me a farm 
 is freer to me than if he 
 gives a loaf ready baked. 
 But, however, all these gifts 
 come from Him, and there- 
 fore it is fit He should dis- 
 pense them as He pleases ; 
 and if we murmur here, we 
 may at the next melancholy 
 
 be troubled that God did not 
 make us to be angels or 
 stars. For, if that which 
 we are or have do not con- 
 tent us, we may be troubled 
 for every thing in the world 
 which is besides our being 
 or our possessions. 
 
 God is the master of the 
 scenes ; we must not choose 
 which part we shall act ; it 
 concerns us only to be care- 
 ful that we do it well, al- 
 ways saying, if this please 
 God, let it be as it is : and 
 we, who pray that God's will 
 may be done in Earth as it 
 is in Heaven, must remem- 
 ber that the angels do what- 
 soever is commanded them, 
 and go wherever they are 
 sent, and refuse no circum- 
 stances : and if their em- 
 ployment be crossed by a 
 higher decree, they sit down 
 in peace and rejoice in the 
 event ; and, when the Angel 
 of Judwa could not prevail 
 in behalf of the people com- 
 mitted to his charge, be- 
 cause the Angel of Persia 
 opposed itz ; he only told 
 the story at the command of 
 God, and was as content, 
 and worshipped with as 
 great an extasy in his pro- 
 ]:)ortion as the prevailing 
 Spirit. Do thou so likewise : 
 keep the station where God 
 
 » Dan. X. 13. 
 
102 
 
 OP CONTENTEDNESS. 
 
 hath placed you, and you 
 shall never long for things 
 without, but sit at home 
 feasting upon the Divhie 
 Providence and thy own 
 reason, by which we are 
 taught that it is necessary 
 and reasonable to submit to 
 God. 
 
 For, is not all the world 
 God's family ? Are not we 
 His creatures ? Are we not 
 as clay in the hand of the 
 potter ? Do not we live upon 
 His meat, and move by His 
 strength, and do our work 
 by His light ? Are we any 
 thing but what we are from 
 Him ? And shall there be 
 a mutiny among the flocks 
 and herds, because their 
 Lord or their Shepherd 
 chooses their pastures, and 
 suffers them not to Avander 
 into deserts and unknown 
 ways ? If we choose, we do 
 it so foolishly that we can- 
 not like it long, and most 
 commonly not at all : but 
 God, who can do what He 
 please, is wise to choose 
 safely for us, affectionate to 
 comply with our needs, and 
 powerful to execute all His 
 wise decrees. Here there- 
 fore is the wisdom of the 
 contented man, to let God 
 choose for him : for when 
 we have given up our wills 
 to Him, and stand in that 
 station of the battle where 
 
 our great General hath pla- 
 ced us, our spirits must 
 needs rest while oiu: con- 
 ditions have for their se- 
 curity the power, the wis- 
 dom, and the charity of God. 
 2. Contented ness in all 
 accidents brings great peace 
 of spirit, and is the great 
 and only instrument of tem- 
 poral felicity. It removes 
 the sting from the accident, 
 and makes a man not to de- 
 pend upon chance and the 
 uncertain dispositions of 
 men for his well-being, but 
 only on God and his own 
 spirit. We ourselves make 
 our own fortunes good or 
 bad; and when God lets 
 loose a tyrant upon us, or 
 a sickness, or scorn, or a 
 lessened fortune, if we fear 
 to die, or know not to be 
 patient, or are proud, or 
 covetous, then the calamity 
 sits heavy on us. But if 
 we know how to manage 
 a noble principle, and fear 
 not death so much as a dis- 
 honest action, and think im- 
 patience a worse evil than a 
 fever, and pride to be the 
 biggest disgrace, and pov- 
 erty to be infinitely desirable 
 before the torments of covet- 
 ousness ; then we who now 
 think vice to be so easy, and 
 make it so familiar, and 
 think the cure so impos- 
 sible, shall quickly be of 
 
OP CONTENTEDNBSS. 
 
 103 
 
 another mind, and reckon 
 these accidents amongst 
 things eligible. 
 
 But no man can be happy 
 that hath great hopes and 
 great fears of things with- 
 out, and events depending 
 upon other men, or upon the 
 chances of fortune. The re- 
 wards of virtue are certain, 
 and our provisions for our 
 natural support are certain ; 
 or if we want meat till we 
 die, then we die of that dis- 
 ease, and there are many 
 worse than to die with an 
 atrophy or consumption, or 
 unapt and coarser nourish- 
 ment. But he that suffers 
 a transporting passion con- 
 cerning things within the 
 power of others, is free from 
 sorrow and amazement no 
 longer than his enemy shall 
 give him leave ; and it is 
 ten to one but he shall be 
 smitten then and there 
 where it shall most trou- 
 ble him : for so the adder 
 teaches us where to strike, 
 by her curious and fearful 
 defending of her head. The 
 old Stoicks when you told 
 them of a sad story, would 
 still answer ' ri irphs fj.4 ; 
 What is that to me? ' ' Yes, 
 for the tyrant hath sen- 
 tenced you also to prison.' 
 'Well, what is that? He 
 will put a chain upon my 
 
 leg, but he cannot bind my 
 soul.' ' No : but he will kill 
 you.' ' Then I'll die. If pre- 
 sently, let me go, that I 
 may presently be freer than 
 himself : but if not till anon 
 or tomorrow, I will dine first, 
 or sleep, or do what reason 
 and nature calls for, as at 
 other times.' This in Gen- 
 tile philosophy is the same 
 with the discourse of S. 
 Paul", I have learned in 
 ivhatsoever state I am there- 
 with to he content. I knoiv 
 both how to he ahased, and 1 
 knoio hoio to abound : every 
 where and in all things I 
 am instructed, hoth how to 
 befvll and how to he hungry, 
 hoth to abound and suffer 
 need. 
 
 "We are in the world like 
 men playing at tables ; 
 the chance is not in our 
 power, but to play it is ; and 
 when it is fallen we must 
 manage it as we can ; and 
 let nothing trouble us, but 
 when we do a base action, or 
 speak like a fool, or think 
 wickedly : these things God 
 hath put into our powers ; 
 but concerning those things 
 which are wholly in the 
 choice of another, they can- 
 not fall under our delibera- 
 tion, and therefore neither 
 are they fit for our passions 
 My fear may make me mise 
 
 Phil. iv. li, 12; 1 Tim. vi. 6; Hob. xiii. 5. 
 
104 
 
 OF CONTENTEDNESS. 
 
 rable, but it cannot prevent 
 what another hath in his 
 power and purpose : and 
 prosperities can only be 
 enjoyed by them who fear 
 not at all to lose them ; 
 since the amazement and 
 passion concerning the fu- 
 ture takes off all the plea- 
 sure of the present posses- 
 sion. Therefore if thou hast 
 lost thy land, do not also 
 lose thy constancy : and if 
 thou must die a little 
 sooner, yet do not die im- 
 patiently. For no chance 
 is evil to him that is con- 
 tent, and to a man nothing 
 miserable, unless it he U7irea- 
 sonahle. No man can make 
 another man to be his slave, 
 unless he hath first enslaved 
 himself to life and death, to 
 pleasure or pain, to hope or 
 fear : command these pas- 
 sions, and you are freer than 
 the Parthian Kings. 
 
 Instruments or Exercises to 
 'procure Contentedness. 
 
 Upon the strength of these 
 premisses we may reduce this 
 virtue to practice by its pro- 
 per instruments first, and 
 then by some more special 
 considerations or arguments 
 of content. 
 
 1. When any thing hap- 
 pens to our displeasure, let 
 us endeavour to take off its 
 
 trouble by turning it into 
 spiritual or artificial advan- 
 tage, and handle it on that 
 side in which it may be use- 
 ful to the designs of reason. 
 For there is nothing but 
 hath a double handle, or at 
 least we have two hands to 
 apprehend it. When an 
 enemy reproaches us, let 
 us look on him as an im- 
 partial relator of our faults, 
 for he will tell thee truer 
 than thy fondest friend will ; 
 and thou mayest call them 
 precious balms though ther/ 
 break thy head'°, and forgive 
 his anger while thou mak- 
 est use of the plainness of 
 his declamation. The ox 
 when he is wear;./ treads 
 surest : and if there be no- 
 thing else in the disgrace 
 but that it makes us to 
 walk warily, and tread sure 
 for fear of our enemies, that 
 is better than to be flattered 
 into pride and carelessness. 
 This is the charity of Chris- 
 tian Philosophy, which ex- 
 pounds the sense of the 
 Divine providence fairly, 
 and reconciles us to it by 
 a charitable construction : 
 and we may as well refuse 
 all physic, if we consider it 
 only as unpleasant in the 
 taste ; and we may find 
 fault with the rich valleys 
 of Thasus, because they are 
 
 Ps. cxli. 5, 6. 
 
OF CONTENTEDNESS. 
 
 106 
 
 circled by sharp moun- 
 tains : but so also we may- 
 be in charity with every un- 
 pleasant accident, because 
 though it taste bitter, it 
 is intended for health and 
 medicine. 
 
 If therefore thou fallest 
 from thy employment in 
 public, take sanctuary in 
 an honest retirement, being 
 indifferent to thy gain a- 
 broad, or thy safety at home. 
 If thou art out of favour 
 with thy Prince, secure the 
 favour of the King of Kings, 
 and then there is no harm 
 come to thee. And when 
 Zeno Citiensis lost all his 
 goods in a storm, he retired 
 to the studies of philosophy, 
 to his short cloak, and a se- 
 vere life, and gave thanks 
 to fortune for his prosperous 
 mischance. When the north 
 wind blows hard and it rains 
 sadly, none but fools sit 
 down in it and cry ; wise 
 people defend themselves 
 against it with a warm gar- 
 ment or a good fire and a 
 dry roof: when a storm of 
 a sad mischance beats upon 
 our spirits, turn it into 
 some advantage by observ- 
 ing where it can serve an- 
 other end, either of religion 
 or prudence, of more safety 
 or less envy : it will turn 
 into something that is good, 
 if we list to make it so : at 
 
 least it may make us weary 
 of the world's vanity and 
 take ofi" our confidence from 
 uncertain riches, and make 
 our spirits to dwell in those 
 regions where content dwells 
 essentially. If it does any 
 good to our souls, it hath 
 made more than sufficient 
 recompense for all the tem- 
 poral afiliction. He that 
 threw a stone at a dog, and 
 hit his cruel step-mother, 
 said, that although he in- 
 tended it otherwise, yet the 
 stone was not quite lost : 
 and if we fail in the first 
 design, if we bring it home 
 to another equally to content 
 us, or more to profit us, then 
 we have put our conditions 
 past the power of chance ; 
 and this was called in the 
 old Greek Comedy, a being 
 revenged on fortune hy he- 
 coming PhilosoijJiers, and 
 turning the chance into rea- 
 son or religion : for so a wise 
 man shall over-rule his stars, 
 and have a greater influence 
 upon his own content than 
 all the constellations and 
 planets of the firmament. 
 
 2. Never compare thy 
 condition with these above 
 thee ; but to secure thy 
 content, look upon those 
 thousands with whom thou 
 wouldest not for any inter- 
 est change thy fortune and 
 condition. A soldier must 
 3 
 
106 
 
 OF CONTENTEDNESS. 
 
 not think himself unprospe- 
 rous, if he be not successful 
 as the son of Philip^ or can- 
 not grasp a fortune as big 
 as the Ro7nan empire. Be 
 content that thou art not 
 lessened as was Pyrrhus : 
 or if thou beest, that thou 
 art not routed like Crassus : 
 and when that comes to 
 thee, it is a great prosperity 
 that thou art not caged and 
 made a spectacle like Baja- 
 zet, or thy eyes were not 
 pulled out like ZedehiaKs, 
 or that thou wert not flayed 
 alive like Valentinian. If 
 thou admirest the greatness 
 of Xerxes, look also on those 
 that digged the mountain 
 Atho, or whose ears and 
 noses were cut off, because 
 the Hellespont carried away 
 the bridge. It is a fine 
 thing (thou thinkest) to be 
 carried on men's shoulders : 
 but give God thanks that 
 thou art not forced to carry a 
 rich fool upon thy shoulders, 
 as those poor men do whom 
 thou beholdest. There are 
 but a few kings in mankind ; 
 but many thousands who are 
 very miserable, if compared 
 to thee. However, it is a 
 huge folly rather to grieve 
 for the good of others, than 
 to rejoice for that good 
 which God hath given us of 
 our own. 
 
 And yet there is no wise 
 
 or good man that would 
 change persons or condi- 
 tions entirely with any man 
 in the world. It may be, 
 he would have one man's 
 wealth added to himself, or 
 the power of a second, or 
 the learning of a third ; 
 but still he would receive 
 these into his own person, 
 because he loves that best, 
 and therefore esteems it 
 best, and therefore over- 
 values all that which he is, 
 before all that which any 
 other man in the world can 
 be. Would any man be 
 Dives to have his wealth, or 
 Judas for his office, or Said 
 for his kingdom, or Absalom 
 for his bounty, or Achito- 
 phel for his policy ? It is 
 likely he would wish all 
 these, and yet he would be 
 the same person still. For 
 every man hath desires of 
 his own, and objects just 
 fitted to them, without 
 which he cannot be, unless 
 he were not himself. And 
 let every man that loves 
 himself so well as to love 
 himself before all the world, 
 consider if he have not 
 something for which in the 
 whole he values himself far 
 more than he can value any 
 man else. There is there- 
 fore no reason to take the 
 finest feathers from all the 
 winged nation to deck that 
 
or CONTENTEDNESS. 
 
 107 
 
 bird that thinks already she 
 is more valuable than any 
 the inhabitants of the air. 
 Either change all or none. 
 Cease to love yourself best, 
 or be content with that por- 
 tion of being and blessing 
 for which you love yourself 
 so well. 
 
 3. It conduces much to 
 our content, if we pass by 
 those things which happen 
 to our trouble, and consider 
 that lohich is pleasing and 
 prosperous, that by the re- 
 presentation of the better, 
 the worse may be blotted 
 out : and at the worst you 
 have enough to keep you 
 alive, and to keep up and to 
 improve your hopes of Hea- 
 ven. If I be overthrown in 
 my suit at law, yet my 
 house is left me still and my 
 land ; or I have a virtuous 
 wife, or hopeful children, or 
 kind friends, or good hopes. 
 If I have lost one child, it 
 may be I have two or three 
 still left me. Or else reckon 
 the blessings which already 
 you have received, and there- 
 fore be pleased in the change 
 and variety of affiiirs to re- 
 ceive evil from the hand of 
 God as well as good'^. A nti- 
 pater of Tarsus used this art 
 to support his sorrows on 
 his death-bed, and reckoned 
 
 the good things of his past 
 life, not forgetting to re- 
 count it as a blessing, an ar- 
 gument that God took care 
 of him, that he had a pros- 
 perous journey from Cilicia 
 to Athens. Or else please 
 thyself with hopes of the fu- 
 ture : for we were born with 
 this sadness upon us ; and 
 it was a change that brought 
 us into it, and a change 
 may bring us out again* 
 Harvest will come, and then 
 every farmer is rich, at least 
 for a month or two. It may 
 be thou art entered into the 
 cloud which will bring a 
 gentle shoAver to refresh thy 
 sorrows. 
 
 Now suppose thyself in as 
 great a sadness as ever did 
 load thy spirit ; wouldst 
 thou not bear it cheerfully 
 and nobly if thou wert sure 
 that within a certain space 
 some strange excellent for- 
 tune would relieve thee, and 
 enrich thee, and recom- 
 pense thee so as to over- 
 flow all thy hopes and thy 
 desires and capacities ? Now 
 then, when a sadness lies 
 heavy upon thee, remember 
 that thou art a Christian 
 designed to the inheritance 
 of Jesus : and what dost 
 thou think concerning thy 
 great fortune, thy lot and 
 
 « Job ii. 10. 
 
108 
 
 OF CONTENTEDNESS. 
 
 portion of eternity ? Dost 
 thou think thou shalt be 
 saved or damned? Indeed 
 if thou thinkest thou shalt 
 perish, I cannot blame thee 
 to be sad, sad till thy 
 heart-strings crack : but 
 then why art thou troubled 
 at the loss of thy money ? 
 what should a damned man 
 do with money, which in so 
 great a sadness it is impos- 
 sible for him to enjoy 1 Did 
 ever any man upon the rack 
 afflict himself because he 
 had received a cross answer 
 from his mistress 1 or call 
 for the particulars of a pur- 
 chase upon the gallows ? If 
 thou dost really believe thou 
 shalt be damned, I do not 
 say it will cure the sadness 
 of thy poverty, but it will 
 swallow it up. *But if thou 
 believest thou shalt be sa- 
 ved, consider, how great is 
 that joy, how infinite is that 
 change, how unspeakable is 
 the glory, how excellent is 
 the recompence for all the 
 sufierings in the world, if 
 they were all laden upon 
 the spirit ? So that let thy 
 condition be what it will, 
 if thou considerest thy own 
 present condition, and com- 
 parest it to thy future pos- 
 sibility, thou canst not feel 
 the present smart of a cross 
 fortune to any great degree, 
 either because thou hast a 
 
 far bigger sorrow, or a far 
 ■ bigger joy. Here thou art 
 but a stranger travelling to 
 thy country, where the glo- 
 ries of a kingdom are pre- 
 pared for thee ; it is there- 
 fore a huge folly to be much 
 afflicted because thou hast a 
 less convenient inn to lodge 
 in by the way. 
 
 But these arts of looking 
 backwards and forwards are 
 more than enough to sup- 
 port the spirit of a Chris- 
 tian : there is no man but 
 hath blessings enough in 
 present possession to out- 
 weigh the evils of a great 
 affliction. Tell the joints of 
 thy body, and do not accuse 
 the universal Providence for 
 a lame leg, or the want of a 
 finger, when all the rest is 
 perfect, and you have a 
 noble Soul, a particle of 
 Divinity, the image of God 
 Himself : and by the want 
 of a finger you may the 
 better know how to estimate 
 the remaining parts, and to 
 account for every degree 
 of the surviving blessings. 
 Aristippus in a great suit at 
 law lost a farm, and to a 
 gentleman who in civility pi- 
 tied and deplored his loss, he 
 answered, I have two farms 
 left still ; and that is more 
 than I have lost, and more 
 than you have by one. If 
 you miss an office for which 
 
OF CONTENTEDNESS. 
 
 1^9 
 
 you stood candidate ; then, 
 besides that you are quit of 
 the cares and the envy of it, 
 you still have all those ex- 
 cellencies which rendered 
 you capable to receive it, 
 and they are better than the 
 best office in the common- 
 wealth. If your estate be 
 lessened, you need the less 
 to care who governs the 
 province, whether he be 
 rude or gentle. I am 
 crossed in my journey, and 
 yet I scaped robbers ; and 
 I consider that if I had 
 been set upon by villains, I 
 would have redeemed that 
 evil by this which I now 
 suffer, and have counted it 
 a deliverance : or if I did 
 fall into the hands of 
 thieves, yet they did not 
 steal my land. Or I am 
 fallen into the hands of 
 publicans and sequestrators, 
 and they have taken all 
 from me : what now ? let 
 me look about me. They 
 have left me the sun and 
 moon, fire and water, a 
 loving wife, and many 
 friends to pity me, and 
 some to relieve me, and I 
 can still discourse ; and, 
 unless I list, they have not 
 taken away my merry coun- 
 tenance, and my cheerful 
 spirit, and a good con- 
 science : they still have left 
 me the providence of God, 
 
 and all the promises of the 
 Gospel, and my religion, 
 and my hopes of heaven, 
 and my charity to them too ; 
 and still I sleep and digest, 
 I eat and diink, I read and 
 meditate, I can walk in my 
 neighbour's pleasant fields, 
 and see the varieties of na- 
 tural beauties, and delight 
 in all that in which God 
 delights, that is, in virtue 
 and wisdom, in the whole 
 creation, and in God Him- 
 self. And he that hath so 
 many causes of joy, and so 
 great, is very much in love 
 with sorrow and peevish- 
 ness, who loses all these 
 pleasures, and chooses to 
 sit down upon his little 
 handful of thorns. Such a 
 person were fit to bear Nero 
 company in his funeral sor- 
 row for the loss of one of 
 Poppea's hairs, or help to 
 mourn for Leshia's sparrow : 
 and because he loves it, he 
 deserves to starve in the 
 midst of plenty, and to want 
 comfort while he is encircled 
 with blessings. 
 
 4. Enjoy the present, 
 whatsoever it be ; and be 
 not solicitous for the fu- 
 ture : for if you take your 
 foot from the present stand- 
 ing, and thrust it forward 
 toward tomorrow's event, 
 you are in a restless condi- 
 tion ; it is like refusing to 
 
110 
 
 OF CONTENTEDNESS. 
 
 quench your present thirst 
 by fearing you shall want 
 drink the next day. If it 
 be well today, it is madness 
 to make the present miser- 
 able by fearing it may be 
 ill tomorrow ; when your 
 belly is full, of today's din- 
 ner, to fear you shall want 
 the next day's supper : for 
 it may be you shall not, and 
 then to what purpose was 
 this day's affliction ? But 
 if tomorrow you shall want, 
 your sorrow will come time 
 enough, though you do not 
 hasten it : let your trouble 
 tarry till its own day comes. 
 But if it chance to be ill to- 
 day, do not increase it by 
 the care of tomorrow. En- 
 joy the blessings of this 
 day, if God sends them ; 
 and the evils of it bear 
 patiently and sweetly : for 
 this day is only ours, we are 
 dead to yesterday, and we 
 are not yet born to the mor- 
 row. He therefore that en- 
 joys the present, if it be 
 good, enjoys as much as is 
 possible : and if only that 
 day's trouble leans upon 
 him, it is singular and finite. 
 Sujfficient to the day (said 
 Christ) is the evil thereof'^. 
 Suficient, but not intoler- 
 ahle. But if we look abroad, 
 and bring into one day's 
 thoughts the evil of many, 
 d Matt. 
 
 certain and uncertain, what 
 will be and what will never 
 be ; our load will be as in- 
 tolerable as it is unreason- 
 able. To reprove this in- 
 strument of discontent, the 
 ancients feigned that in hell 
 stood a man twisting a rope 
 of hay ; and still he twisted 
 on, suffering an ass to eat 
 up all that was finished : so 
 miserable is he who thrusts 
 his passions forwards to- 
 wards future events, and 
 suffers all that he may en- 
 joy to be lost and devoured 
 by folly and inconsideration, 
 thinking nothing fit to be 
 enjoyed but that which is 
 not, or cannot be had. Just 
 so, many young persons are 
 loath to die, and therefore 
 desire to live to old age ; and 
 when they are come thither, 
 are troubled that they are 
 come to that state of life, to 
 which,before they were come, 
 they were hugely afraid 
 they should never come. 
 
 5. Let us prepare our 
 minds against changes ; al- 
 ways expecting them, that 
 we be not surprised when 
 they come. For nothing is 
 so great an enemy to tran- 
 quillity and a contented 
 spirit, as the amazement and 
 confusions of unreadiness 
 and inconsideration : and 
 when our fortunes are vio- 
 
 vi. 34. 
 
OP CONTENTEDNESS. 
 
 Ill 
 
 lently changed, our spirits 
 are unchanged, if they al- 
 ways stood in the suburbs 
 and expectation of sorrows. 
 Death, how hitter art thou 
 to a man that is at rest in 
 his possessions ! And to 
 the rich man who had pro- 
 mised to himself ease and ful- 
 ness for many years, it was a 
 sad arrest, that his soul was 
 surprised the first night : but 
 the Apostles, who every day 
 knocked at the gate of death, 
 and looked upon it continu- 
 ally, went to their Martyr- 
 dom in peace and evenness. 
 6. Let us often frame to 
 ourselves and represent to 
 our considerations the ima- 
 ges of those blessings we 
 have, just as we usually un- 
 derstand them when we 
 want them. Consider how 
 desirable health is to a sick 
 man, or liberty to a prisoner ; 
 and if but a fit of the tooth- 
 ache seizes us with violence, 
 all those troubles which in 
 our health afflicted us, dis- 
 band instantly, and seem in- 
 considerable. He that in 
 his health is troubled that 
 he is in debt, and spends 
 sleepless nights, and re- 
 fuses meat because of his 
 infelicity, let him fall into 
 a fit of the stone or a high 
 fever, he despises the arrest 
 of all his first troubles, and 
 is as a man unconcerned. 
 
 Remember then, that God 
 hath given thee a blessing, 
 the want of which is in- 
 finitely more trouble than 
 thy present debt or poverty 
 or loss ; and therefore is 
 now more to be valued in 
 the possession, and ought 
 to outweigh thy trouble. 
 The very privative blessings, 
 the blessings of immunity, 
 safeguard, liberty and in- 
 tegrity which we commonly 
 enjoy, deserve the thanks- 
 giving of a whole life. If 
 God should send a cancer 
 upon thy face, or a wolf 
 into thy side, if He should 
 spread a crust of leprosy 
 upon thy skin, what wouldst 
 thou give to be but as now 
 thou art 1 Wouldst thou 
 not on that condition be as 
 poor as I am, or as the 
 meanest of thy brethren 1 
 Would you not choose your 
 present loss or affliction as 
 a thing extremely eligible, 
 and a redemption to thee, 
 if thou mightest exchange 
 the other for this ? Thou art 
 quit from a thousand cala- 
 mities, every one of which 
 if it were upon thee would 
 make thee insensible of thy 
 present sorrow : and there- 
 fore let thy joy (which 
 should be as great for thy 
 freedom from them, as is 
 thy sadness when thou feel- 
 est any of them) do the 
 
112 
 
 OP CONTENTEDNESS. 
 
 same cure upon thy discon- 
 tent. For if we be not ex- 
 tremely foolish or vain, 
 thankless or senseless, a 
 great joy is more apt to cure 
 sorrow and discontent than 
 a great trouble is. I have 
 known an affectionate wife, 
 when she had been in fear 
 of parting with her beloved 
 husband, heartily desire of 
 God his life or society upon 
 any conditions that were not 
 sinful ; and choose to beg 
 with him, rather than to 
 feast without him : and the 
 same person hath upon that 
 consideration borne poverty 
 nobly, when God hath heard 
 her prayer in the other mat- 
 ter. What wise man in the 
 world is there, who does not 
 prefer a small fortune with 
 peace before a great one 
 with contention, and war, 
 and violence ? and then he 
 is no longer wise, if he alters 
 his opinion when he hath 
 his wish. 
 
 7. If you will secure a 
 contented spirit, you must 
 measure your desires by 
 your fortune and condition, 
 not your fortunes by your 
 desires : that is, be governed 
 by your needs, not by your 
 fancy ; by Nature, not by 
 evil customs and ambitious 
 principles. He that would 
 shoot an arrow out of a 
 plough, or hunt a hare with , 
 
 an elephant, is not unfortu- 
 nate for missing the mark 
 or prey ; but he is foolish 
 for choosing such unapt in- 
 struments : and so is he that 
 runs after his content with 
 appetites not springing from 
 natural needs, but from arti- 
 ficial, fantastical, and vio- 
 lent necessities. These are 
 not to be satisfied ; or if 
 they were, a man hath 
 chosen an evil instrument 
 towards his content : Nature 
 did not intend rest to a man 
 by filling of such desires. 
 Is that beast better that 
 hath two or three mountains 
 to gaze on, than a little bee 
 that feeds on dew or manna, 
 and lives upon what falls 
 every morning from the 
 store-houses of Heaven, 
 Clouds and Providence ? 
 Can a man quench his 
 thirst better out of a river 
 than a fuU urn, or drink 
 better from the fountain 
 when it is finely paved with 
 marble, than when it swells 
 over the green turf ? Pride 
 and artificial gluttonies do 
 but adulterate Nature, mak- 
 ing our diet healthless, our 
 appetites impatient and un- 
 satisfiable, and the taste 
 mixed, fantastic and mere- 
 tricious. But that which 
 we miscall poverty, is in- 
 deed Nature : and its pro- 
 portions are the just mea- 
 
OP CONTENTEDNESg. 
 
 113 
 
 siires of a man, and the best 
 instruments of content. But 
 when we create needs that 
 God or Nature never made, 
 we have erected to ourselves 
 an infinite stock of trouble 
 that can have no period. 
 Sempronius complained of 
 want of clothes, and was 
 much troubled for a new 
 suit, being ashamed to ap- 
 pear in the theatre with his 
 gown a little thread-bare : 
 but when he got it, and gave 
 his old clothes to Codrus, 
 the poor man was ravished 
 with joy, and Avent and gave 
 Grod thanks for his new pur- 
 chase ; and Codrusw2bS made 
 richly fine and cheerfully 
 warm by that which Seni- 
 pronius was ashamed to 
 wear ; and yet their natu- 
 ral needs were both alike : 
 the difierence only was, that 
 Sempronius had some arti- 
 ficial and fantastical neces- 
 sities superinduced, which 
 Codrus had not ; and was 
 harder to be relieved, and 
 could not have joy at so 
 cheap a rate ; because he 
 only lived according to Na- 
 ture, the other by pride and 
 ill customs, and measures 
 taken by other men's eyes 
 and tongues, and artificial 
 needs. He that propounds 
 to his fancy things greater 
 than himself or his needs, 
 
 and is discontent and 
 troubled when he fails of 
 such purchases, ought not 
 to accuse Providence, or 
 blame his fortune, but his 
 folly. God and Nature made 
 no more needs than they 
 mean to satisfy ; and he that 
 will make more, must look 
 for satisfaction when he can. 
 8. In all troubles and 
 sadder accidents let us take 
 sanctuary in Religion, and 
 by innocence cast out an- 
 chors for our Souls to keep 
 them from shipwreck, 
 though they be not kept 
 from storm. For what phi- 
 losophy shall comfort a 
 villain that is haled to the 
 rack for murdering his 
 prince, or that is broken 
 upon the wheel for sacri- 
 lege 1 His cup is full of 
 pure and unmingled sorrow : 
 his body is rent with tor- 
 ment, his name with igno- 
 miny, his Soul with shame 
 and sorrow^ which are to last 
 eternally. But when a man 
 sufiers in a good cause, or 
 is afflicted and yet walks 
 not perversely with his God, 
 then Anytus and Melitus 
 may kill me, hut they can- 
 not hurt me * .' then Saint 
 Paul's character is engraven 
 in the forehead of our for- 
 tune ; ^ye are troubled on 
 every side, but not distressed ; 
 
 Socrates. 
 
114 
 
 OP CONTENTEDNESS. 
 
 2')erplexed^ hut not in de- 
 spair ; Persecuted^ hut not 
 forsaken ; cast doiv?i, hut 
 not destroyed^. And who is 
 he that will harm you, if 
 ye he folloioers of that lohich 
 is good^ ? For indeed every 
 thing in the world is indif- 
 ferent, but sin : and all the 
 scorchings of the sun are 
 very tolerable in respect of 
 the burnings of a fever or a 
 calenture. The greatest evils 
 are from within us : and 
 from ourselves also we must 
 look for our greatest good ; 
 for God is the fountain of it, 
 but reaches it to us by our 
 own hands : and when all 
 things look sadly round 
 about us, then only we shall 
 find how excellent a fortune 
 it is to have God to our 
 friend ; and of all friend- 
 ships that only is created to 
 support us in our needs. 
 For it is sin that turns an 
 ague into a fever, and a 
 fever to the plague, fear 
 into despair, anger into rage, 
 and loss into madness, and 
 sorrow to amazement and 
 confusion : but if either we 
 were innocent, or else by the 
 sadness are made penitent, 
 we are put to school, or into 
 the theatre, either to learn 
 how, or else actually to 
 combat for a Crown ; the 
 accident may serve an end 
 
 f 2 Cor. iv. 8, 9. 
 
 of mercy, but is not a mes- 
 senger of wrath. 
 
 Let us [not] therefore be 
 governed by external, and 
 present, and seeming things; 
 nor let us make the same 
 judgment of things that 
 common and weak under- 
 standings do ; nor make 
 other men, and they not the 
 wisest, to be judges of our 
 felicity, so that we be happy 
 or miserable as they please 
 to think us : but let Reason, 
 and experience, and Keli- 
 gion, and hope relying upon 
 the Divine promises, be the 
 measure of our judgment. 
 No wise man did ever de- 
 scribe felicity without vir- 
 tue ; and no good man did 
 ever think virtue could de- 
 pend upon the variety of a 
 good or bad fortune. It is 
 no evil to be poor, but to be 
 vicious and impatient. 
 
 to obtain Content by 
 way of Consideration. 
 
 To these exercises and 
 spiritual instruments if we 
 add the following consider- 
 ations concerning the nature 
 and circumstances of human 
 chance, we may better se- 
 cure our peace. For as to 
 children, who are afraid of 
 vain images, we use to per- 
 suade confidence by making 
 them to handle and look 
 
 E 1 Pet. iii. 13 ; iv. 15, ] 6. 
 
OF CONTENTEDNESS. 
 
 115 
 
 nearer such things, tliat 
 when in such a familiarity 
 they perceive them innocent, 
 they may overcome their 
 fears ; so must timorous, 
 fantastical, sad, and discon- 
 tented persons be treated : 
 they must be made to con- 
 sider and on all sides to 
 look upon the accident, and 
 to take all its dimensions, 
 and consider its conse- 
 quences, and to behold the 
 purpose of God, and the 
 common mistakes of men, 
 and their evil sentences 
 they usually pass upon them. 
 For then we shall perceive 
 that like colts of unmanaged 
 horses we start at dead 
 bones and lifeless blocks, 
 things that are inactive as 
 they are innocent. But if 
 we secure our hopes and our 
 fears, and make them mode- 
 rate and within government, 
 we may the sooner overcome 
 the evil of the accident ; 
 For nothing that we feel is 
 so bad as what we fear. 
 
 1. Consider that the uni- 
 versal providence of God 
 hath so ordered it, that the 
 good things of Nature and 
 Fortune are divided, that 
 we may know how to bear 
 our own and relieve each 
 other's wants and imperfec- 
 tions. It is not for a Man, 
 but for a God, to have all 
 excellencies and all felicities. 
 
 He supports my poverty 
 with his wealth ; I counsel 
 and instruct him with my 
 learning and experience. 
 He hath many friends, I 
 many children : He hath 
 no heir, I have no inherit- 
 ance : and any one great 
 blessing together with the 
 common portions of Nature 
 and necessity is a fair for- 
 tune, if it be but health or 
 strength, or the swiftness of 
 Ahimaaz. For it is an un- 
 reasonable discontent to be 
 troubled that I have not so 
 good cocks or dogs or horses 
 as my neighbour, being more 
 troubled that I want one 
 thing that I need not, than 
 thankful for having received 
 all that I need. Nero had 
 this disease, that he was not 
 content with the fortune of 
 the whole empire, but put 
 the fiddlers to death for be- 
 ing more skilful in the trade 
 than he was : and Dionysius 
 the elder was so angry at 
 Philoxenus for singing, and 
 with Plato for disputing, 
 better than he did, that he 
 sold Plato a slave into 
 ^gina, and condemned 
 the other to the quarries. 
 
 This consideration is to 
 be enlarged by adding to 
 it, that there are some in- 
 stances of fortune and a 
 fair condition that cannot 
 stand with some others, but 
 
116 
 
 OF C0NTENTEDNE8S. 
 
 if you desire this, you must 
 lose that ; and unless you 
 be content with one, you 
 lose the comfort of both. 
 If you covet Learning, you 
 must have leisure and a 
 retired life : if to be a poli- 
 tician, you must go abroad 
 and get experience, and do 
 all businesses, and keep all 
 company, and have no lei- 
 sure at all. If you will be 
 rich, you must be frugal : 
 if you will be popular, you 
 must be bountiful : if a 
 philosopher, you must de- 
 spise riches. The Greek 
 that designed to make the 
 most exquisite picture that 
 could be imagined, fancied 
 the eye of Chione, and the 
 hair of Pcegnium, and Tar- 
 sia's lip, Philenhiin's chin, 
 and the forehead of Del- 
 phia, and set all these upon 
 Milphidippa' s neck, and 
 thought that he should 
 out-do both art and nature. 
 But when he came to view 
 the proportions, he found 
 that what was excellent in 
 Tarsia did not agree with 
 the other excellency of 
 Philenium ; and although | 
 singly they were rare pieces, 
 yet in the whole they made 
 a most ugly face. The 
 dispersed excellencies and 
 blessings of many men, if 
 given to one, would not 
 make a handsome, but a 
 
 monstrous fortune. Use 
 therefore that faculty which 
 Nature hath given thee, 
 and thy education hath 
 made actual, and thy call- 
 ing hath made a duty. But 
 if thou desirest to be a 
 Saint, refuse not his per- 
 secution : If thou wouldest 
 be famous as Epaminondas 
 or Fahricius, accept also 
 of their poverty ; for that 
 added lustre to their per- 
 sons, and envy to their 
 fortune ; and their virtue 
 without it could not have 
 been so excellent. Let Eu- 
 phorion sleep quietly with 
 his old rich wife ; and let 
 Medius drink* on with Alex- 
 ander ; and remember thou 
 canst not have the riches 
 of the first, unless you have 
 the old wife too ; nor the 
 favour which the second 
 had with his prince, unless 
 you buy it at his price, 
 that is, lay thy sobriety 
 down at first, and thy health 
 a little after : and then 
 their condition, though it 
 look splendidly, yet when 
 you handle it on all sides, 
 it will prick your fingers. 
 
 2. Consider how many ex- 
 cellent personages in all 
 ages have sufiered as great 
 or greater calamities than 
 this which now tempts thee 
 to impatience. Agis was the 
 most noble of the Greeks, 
 
OF CONTENTEDNESS. 
 
 117 
 
 and yet his wife bore a child 
 by Alcihiades :. and Philip 
 was prince oilturcea, and yet 
 his wife ran away with his 
 brother Herod into Galilee : 
 and certainly in a great for- 
 tune that was a great cala- 
 mity. But these are but 
 single instances. Almost all 
 the ages of the world have no- 
 ted, that their most eminent 
 scholars were most eminent- 
 ly poor ; some by choice, but 
 most by chance, and an in- 
 evitable decree of Provi- 
 dence : and in the whole 
 sex of women God hath de- 
 creed the sharpest pains of 
 child-birth ; to shew that 
 there is no state exempt 
 from sorrow, and yet that 
 the weakest persons have 
 strength more than enough 
 to bear the greatest evil : 
 and the greatest queens, 
 and the mothers of Saints 
 and Apostles, have no cha- 
 racter of exemption from 
 this sad sentence. But the 
 Lord of men and Angels 
 was also the King of suffer- 
 ings ; and if thy coarse 
 robe trouble thee, remem- 
 ber the swaddling-clothes 
 of Jesus; if thy bed be 
 uneasy, yet it is not worse 
 than His manger ; and it is 
 no sadness to have a thin 
 table, if thou callest to 
 mind that the King of 
 
 *» Servius 
 
 heaven and earth was fed 
 with a little breast-milk : 
 and yet besides this He 
 suffered all the sorrows 
 which we deserved. We 
 therefore have great rea- 
 son to sit do\vn upon our 
 own hearths, and warm 
 ourselves at our own fires, 
 and feed upon content at 
 home ; for it were a strange 
 pride to expect to be more 
 gently treated by the Divine 
 Providence than the best 
 and wisest men, than Apo- 
 stles and Saints, nay, the 
 Son of the Eternal God, the 
 heir of both the worlds. 
 
 This consideration may 
 be enlarged by surveying 
 all the states and families 
 of the world : and he'^ that 
 at once saw JEgiiia and 
 Megara, Pyrceus and Co- 
 rinth^ lie gasping in their 
 ruins, and almost buried in 
 their own heaps, had reason 
 to blame Cicero for mourn- 
 ing impatiently the death 
 of one woman. In the most 
 beauteous and splendid for- 
 tune there are many cares 
 and proper interruptions 
 and allays : in the fortune 
 of a prince there is not the 
 coarse robe of beggary ; but 
 there are infinite cares : 
 and the judge sits upon 
 the tribunal with great 
 ceremony and ostentation 
 
 Sulpitius. 
 
118 
 
 OF CONTENTEDNESS. 
 
 of fortune ; and yet at his 
 house or in his breast there 
 is something that causes 
 him to sigh deeply. Pitta- 
 cus was a wise and valiant 
 man, but his wife overthrew 
 the table when he had in- 
 vited his friends : upon 
 which the good man, to 
 excuse her incivility and 
 his own misfortune, said, 
 That every man had one 
 evil, and he was most happy 
 that had but that alone. 
 And if nothing else hap- 
 pens, yet sicknesses so often 
 do embitter the fortune and 
 content of a family, that a 
 physician in a few years, 
 and with the practice upon 
 a very few families, gets 
 experience enough to ad- 
 minister to almost all dis- 
 eases. And when thy little 
 misfortune troubles thee, 
 remember that thou hast 
 known the best of kings 
 and the best of men put to 
 death publicly by his own 
 subjects!. 
 
 3. There are many acci- 
 dents which are esteemed 
 great calamities, and yet 
 we have reason enough to 
 bear them well and uncon- 
 cernedly ; for they neither 
 touch our bodies nor our 
 souls : our health and our 
 virtue remain entire, our 
 
 life and our reputation. It 
 may be I am slighted, or I 
 have received ill language ; 
 but my head aches not for 
 it, neither hath it broke my 
 thigh, nor taken away my 
 vii'tue, unless I lose my 
 charity or my patience. In- 
 quire, therefore, what you 
 are the worse, either in 
 your soul, or in your body, 
 for what hath happened : 
 for upon this very stock 
 many evils will disappear, 
 since the body and the soul 
 make up the whole man. 
 And when the daughter of 
 Stilpo proved a wanton, he 
 said it was none of his sin, 
 and therefore there was no 
 reason it should be his 
 misery. And if an enemy 
 hath taken all that from a 
 prince whereby he was a 
 king ; he may refresh himself 
 by considering all that is left 
 him, whereby he is a Man. 
 
 4. Consider, that sad ac- 
 cidents and a state of afflic- 
 tion is a School of virtue : 
 it reduces our spirits to 
 soberness, and our counsels 
 to moderation ; it corrects 
 levity, and interrupts the 
 confidence of sinning. It 
 is good for me (said David) 
 that I have been afflicted, for 
 thereby I have learned Thy 
 laio^. And, / know, (0 
 
 ' Charles the First, martyred A.D. 1649. The first edition of the 
 Holy Living" was published A..D. 1650. — Ed. "^ Ps. cxix. 71. 
 
OF CONTENTEDNESS. 
 
 119 
 
 Lord) that Thou of very 
 faithfulness hast caused me 
 to he troubled^. For God, 
 who in mercy and wisdom 
 governs the world, would 
 never have suffered so many 
 sadnesses, and have sent 
 them especially to the most 
 virtuous and the wisest men, 
 but that He intends they 
 should be the seminary of 
 comfort, the nursery of vir- 
 tue, the exercise of wisdom, 
 the trial of patience, the 
 venturing for a crown, and 
 the gate of glory, 
 
 5. Consider that afflic- 
 tions are often times the 
 occasions of great temporal 
 advantages : and we must 
 not look upon them as they 
 sit down heavily upon us, 
 but as they serve some of 
 God's ends, and the pur- 
 poses of universal provi- 
 dence. And when a prince 
 fights justly, and yet un- 
 prosperously ; if he could 
 see all those reasons for 
 which God hath so ordered 
 it, he would think it the 
 most reasonable thing in 
 the world, and that it would 
 be very ill to have it other- 
 wise. If a man could have 
 opened one of the pages of 
 the Divine counsel, and 
 could have seen the event 
 of Joseph's being sold to the 
 merchants of Amalek, he 
 
 ' Ps. cxix, 75. 
 
 might with much reason 
 have dried up the young 
 man's tears ; and when God's 
 purposes are opened in the 
 events of things, as it was 
 in the case of Joseph, when 
 he sustained his father's 
 family and became lord of 
 Egypt ; then we see what 
 ill judgment we made of 
 things, and that we were 
 passionate as children, and 
 transported with sense and 
 mistaken interest. The case 
 of Themistocles was almost 
 like that of Joseph; for 
 being banished into Egypt, 
 he also grew in favour with 
 the king, and told his wife. 
 He had been undotu unless 
 he had been undone. For 
 God esteems it one of His 
 glories that He brings good 
 out of evil : and therefore it 
 were but reason we should 
 trust God to govern His own 
 world as He pleases ; and 
 that we should patiently 
 wait till the change cometh'", 
 or the reason be discovered. 
 And this consideration is 
 also of great use to them 
 who envy at the prosperity 
 of the wicked, and the suc- 
 cess of persecutors, and the 
 baits of fishes, and the bread 
 of dogs. God fails not to 
 sow blessings in the long 
 furrows which the ploughers 
 plough upon the back of 
 
 ™ Job xiv. 14. 
 
120 
 
 OP CONTENTEDNESS. 
 
 the Church : and this suc- 
 cess, which troubles us, will 
 be a great glory to God, and 
 a great benefit to His Saints 
 and servants, and a great 
 ruin to the persecutors, who 
 shall have but the fortune 
 of Theramenes , one of the 
 thirty tyrants oi Athens, viho 
 scaped when his house fell 
 upon him, and was shortly 
 after put to death with tor- 
 ments by his colleagues in 
 the tyranny. 
 
 To which also may be 
 added, that the great evils, 
 which happen to the best 
 and wisest men, are one of 
 the great arguments, upon 
 the strength of which we 
 can expect felicity to our 
 souls and the joys of an- 
 other world. And certainly 
 they are then very tolerable 
 and eligible, when with so 
 great advantages they min- 
 ister to the faith and hope 
 of a Christian. But if we 
 consider what unspeakable 
 tortures are provided for 
 the wicked to all eternity, 
 we should not be troubled 
 to see them prosperous here, 
 but rather wonder that their 
 portion in this life is not 
 bigger, and that ever they 
 should be sick, or crossed, 
 or afironted, or troubled with 
 the contradiction and dis- 
 ease of their own vices ; 
 since, if they were fortunate 
 
 beyond their own ambition, 
 it could not make them re- 
 compence for one hour's tor- 
 ment in Hell, which yet they 
 shall have for their eternal 
 portion. 
 
 After all these consider- 
 ations deriving from sense 
 and experience, grace, and 
 reason, there are two reme- 
 dies still remaining ; and 
 they are Necessity and Time. 
 
 6. For it is but reason- 
 able to bear that accident 
 patiently which God sends, 
 since impatience does l)ut 
 entangle us like the flutter- 
 ing of a bird in a net, but 
 can not at all ease our trou- 
 ble, or prevent the accident : 
 it must be run through ; 
 and therefore it were better 
 we compose ourselves to a 
 patient, than to a troubled 
 and miserable suffering. 
 
 7. But however, if you 
 will not otherwise be cui ed, 
 time at last will do it alone ; 
 and then consider, do you 
 mean to mourn always, or 
 but for a time ? If always, 
 you are miserable and fool- 
 ish. If for a time, then why 
 will you not apply those 
 reasons to your grief at first, 
 with which you will cure it 
 at last 1 or if you will not 
 cure it with reason, see how 
 little of a man there is in 
 you, that you sufler time to 
 do more with you than Rea- 
 
or CONTENTEDNESS. 
 
 121 
 
 son or Religion. You suffer 
 yourselves to be cured, just 
 as a beast or a tree is ; let 
 it alone, and the thing will 
 heal itself: but this is nei- 
 ther honourable to thy per- 
 son, nor of reputation to 
 thy Religion. However, be 
 content to bear thy cala- 
 mity, because thou art sure 
 in a little time it will sit 
 down gentle and easy : for 
 to a mortal man no evil is 
 immortal. And here let the 
 worst thing happen that 
 can, it will end in death ; 
 and we commonly think 
 that to be near enough. 
 
 8. Lastly, of those things 
 which are reckoned amongst 
 evils, some are better than 
 their contraries ; and to a 
 good man the very worst is 
 tolerable. 
 
 Poverty or a low Fortune. 
 
 1. Poverty is better than 
 riches, and a mean fortune 
 to be chosen before a great 
 and splendid one. It is in- 
 deed despised, and makes 
 men contemptible : it ex- 
 poses a man to the inso- 
 lence of evil persons, and 
 leaves a man defenceless : 
 it is always suspected : its 
 stories are accounted lies, 
 and all its counsels follies : 
 it puts a man from all em- 
 ployment : it makes a man's 
 discourses tedious, and his 
 
 society troublesome. This 
 is the worst of it : and yet 
 all this, and far worse than 
 this, the Apostles suffered 
 for being Christians ; and 
 Christianity itself may be 
 esteemed an affliction as 
 well as poverty, if this be 
 all that can be said against 
 it ; for the Apostles and the 
 most eminent Christians 
 were really poor, and were 
 used contemptuously : and 
 yet, that poverty is despised 
 may be an argument to 
 commend it, if it be de- 
 spised by none but persons 
 vicious and ignorant. How- 
 ever, certain it is, that a 
 great fortune is a great 
 vanity, and riches is no- 
 thing but danger, trouble, 
 and temptation ; like a gar- 
 ment that is too long, and 
 bears a train ; not so useful 
 to one, but it is trouble- 
 some to two ; to him that 
 bears the one part upon 
 his shoulders, and to him 
 that bears the other part 
 in his hand. But poverty 
 is the sister of a good mind, 
 the parent of sober coun- 
 sels, and the nurse of all 
 virtue. 
 
 For what is it that you 
 admire in the fortune of a 
 great king ? Is it that he 
 always goes in a great com- 
 pany ? You may thrust 
 yourself into the same 
 
122 
 
 OF CONTENTEDNESS. 
 
 crowd, or go often to Church, 
 and then you have as great 
 a company as he hath ; and 
 that may upon as good 
 grounds please you as him, 
 that is, justly neither : for 
 so impertinent and useless 
 pomp, and the other cir- 
 cumstances of his distance, 
 are not made for him, but 
 for his subjects ; that they 
 may learn to separate him 
 from common usages, and 
 be taught to be governed. 
 But if you look upon them 
 as fine things in themselves, 
 you may quickly alter your 
 opinion, when you shall 
 consider, that they cannot 
 cure the tooth-ache, nor 
 make one wise, or fill the 
 belly, or give one night's 
 sleep, (though they help to 
 break many,) not satisfying 
 any appetite of Nature, or 
 Reason, or Religion : but 
 they are states of greatness, 
 which only makes it possi- 
 ble for a man to be made 
 extremely miserable. And 
 it was long ago observ- 
 ed by the Greek Trage- 
 dians, and from them by 
 Arrianus, saying, " That all 
 our tragedies are of kings 
 and princes, and rich or 
 ambitious personages ; but 
 you never see a poor man 
 have a part, unless it be as 
 a Chorus, or to fill up the 
 scenes ; to dance, or to be 
 
 derided : but the kings and 
 the great generals. First 
 (says he) they begm with 
 jo}', (Tre^paTe Sw/iaro, crown 
 the houses : but about the 
 third or fourth act they cry 
 out, Citheron ! why didst 
 thou spare my life to re- 
 serve me for this more sad 
 calamity?" And this is 
 really true in the great ac- 
 cidents of the world : for a 
 great estate hath great 
 crosses, and a mean fortune 
 hath but small ones. It 
 may be the poor man loses 
 a cow ; for if his child dies, 
 he is quit of his biggest 
 care ; but such an accident 
 in a rich and splendid 
 family doubles upon the 
 spirits of the parents. Or, 
 it may be, the poor man is 
 troubled to pay his rent, 
 and that is his biggest trou- 
 ble : but it is a bigger care 
 to secure a great fortune in 
 a troubled estate ; or with 
 equal greatness, or with the 
 circumstances of honour, 
 and the niceness of reputa- 
 tion, to defend a law-suit : 
 and that which will secure 
 a common man's whole es- 
 ta,te, is not enough to defend 
 a great man's honour. 
 
 And therefore it was not 
 without mystery observed 
 among the ancients, that 
 they who made Gods of gold 
 and silver, of hope and fear, 
 
OF CONTENTEDNESS. 
 
 123 
 
 peace and fortune, garlick 
 and onions, beasts and ser- 
 pents, and a quartan ague, 
 yet never deified money : 
 meaning, that however 
 wealth was admired by 
 common or abused under- 
 standings ; yet from riches, 
 that is, from that propor- 
 tion of good things which 
 is beyond the necessities of 
 nature, no moment could be 
 added to a man's real con- 
 tent or happiness. Corn 
 from Sardinia, herds of 
 Calabrian cattle, meadows 
 through which pleasant 
 Liris glides, silks from 
 Tyriis, and golden chalices 
 to drown my health in, are 
 nothing but instruments of 
 vanity or sin, and suppose 
 a disease in the soul of him 
 that longs for them or ad- 
 mires them. And this I 
 have otherwhere represent- 
 ed more largely " ; to which 
 I here add, that riches have 
 very great dangers to their 
 souls, not only ^vho covet 
 them, but to all that have 
 them. For if a great per- 
 sonage undertakes an ac- 
 tion passionately and upon 
 great interest, let him 
 manage it indiscreetly, let 
 the whole design be unjust, 
 let it be acted with all the 
 malice and impotency in 
 
 " Chap. iv. sect. viii. § 3. 
 ° James ii. 5 — 7. 
 
 g2 
 
 the world ; he shall have 
 enough to flatter him, but 
 not enough to reprove him. 
 He had need be a bold man 
 that shall tell his patron, 
 he is going to Hell; and 
 that prince had need be a 
 good man that shall suffer 
 such a monitor : And though 
 it be a strange kind of civi- 
 lity, and an evil dutifulness 
 in friends and relatives to 
 suffer him to perish without 
 reproof or medicine, rather 
 than to seem unmannerly 
 to a great sinner ; yet it is 
 none of their least infelici- 
 ties, that their wealth and 
 greatness shall put them 
 into sin, and yet put them 
 past reproof. I need not 
 instance in the habitual in- 
 temperance of rich tables, 
 nor the evil accidents and 
 effects of fulness, pride and 
 lust, wantonness and soft- 
 ness of disposition, huge 
 talking and an imperious 
 spirit, despite of religion 
 and contempt of poor per- 
 sons o ; At the best, it is a 
 great temi:>tation for a man 
 to have in his poiver ichat- 
 soever he can have in his 
 sensual desires: and there- 
 fore riches is a blessing like 
 to a present made of a whole 
 vintage to a man in a hectic 
 fever ; he will be much 
 
 Title of Covetousness. 
 
124 
 
 OF CONTENTEDNESS. 
 
 tempted to drink of it ; and 
 if he does, he is inflamed, 
 and may chance to die with 
 the kindness. 
 
 Now besides what hath 
 been ah-eady noted in the 
 state of poverty, there is 
 nothing to be accounted for 
 but the fear of icanting ne- 
 cessaries; of which if a man 
 could be secured, that he 
 might live free from care, 
 all the other parts of it 
 might be reckoned amongst 
 the advantages of wise and 
 sober persons, rather than 
 objections against that state 
 of fortune. 
 
 But concerning this I 
 consider, that there must 
 needs be great security to 
 all Christians; since Christ 
 not only made express pro- 
 mises that we should have 
 sufficient for this life, but 
 also took great pains and 
 used many arguments to 
 create confidence in us : and 
 such they were, Avhich by 
 their own strength were 
 sufficient, though you abate 
 the authority of the speaker. 
 The Son of God told us. His 
 Father takes care of us : He 
 that knew all His Father's 
 counsels and His whole 
 kindness towards mankind, 
 told us so. How great is 
 that truth, how certain, how 
 necessary,whichC%riSif Him- 
 self proved by arguments! 
 
 The excellent words and 
 most comfortable sentences, 
 which are our Bills of Ex- 
 change, upon the credit of 
 which we lay our cares 
 down, and receive provi- 
 sions for our need, are these ; 
 l^ake no thought for your 
 life, what ye shall eat or 
 lohat ye shall drink; nor 
 yet for your body, what ye 
 shall put on. Is not the 
 life more than meat, and the 
 body than raiment ? Behold 
 the fou'ls of the air ; for 
 they sow not, neither do they 
 reap, nor gather into barns; 
 yet your Heavenly Father 
 feedeth them. Are ye not 
 much better than they ? 
 Which of you by taking 
 thought can add one cubit 
 to his stature ? And why 
 take ye thought for raiment 2 
 Consider the lilies of the 
 field, how they grow : They 
 toil not, neither do they spin; 
 and yet I say unto you, that 
 even Solomon in all his 
 glory was not arrayed like 
 one of these. Therefore if 
 God so clothe the grass of 
 the field, which to-day is, 
 and to-morrow is cast into 
 the oven, shall he not onuch 
 more clothe you, ye of 
 little faith? Therefore take 
 no thought, saying, What 
 shall we eat ? or ichat shall 
 ive drink? or wherewithal 
 shall we be clothed? {for 
 
OF CONTE^'TEDXESS. 
 
 125 
 
 after all these things do the may boldly say, The Lord 
 Gentiles seek:) For your is my helper^. And all this 
 Heaverdy Farther knoiveth is by *S'. Peter summed up 
 that ye have need of all these i in our duty, thus. Cast 
 
 things. But seek ye first the 
 Kingdom of God and His 
 righteousness., and all these 
 things shall he added unto 
 you. Take therefore no 
 thought for the morrow ; 
 for the morrow shall take 
 thought for the things of 
 Itself: sufficient to the day 
 is the evil thereof^. The same 
 discourse is repeated by 
 Saint Luke's : and accord- 
 ingly our duty is urged, and 
 our confidence abetted, by 
 the Disciples of our Lord, 
 in divers places of holy 
 Scripture. So Saint Paul; 
 Be careful for nothing, hut 
 in every thing hy prayer and 
 supplication, with thanks- 
 giving, let your requests he 
 madeknovrn unto God^. And 
 again ; Charge them that are 
 rich in this world, that they 
 he not high-minded, nor 
 trust in uncertain riches; 
 hut in the living God, who 
 giveth us richly all things 
 to enjoys. And yet again ; 
 Zet your conversation he 
 without covetous7iess, and he 
 content with such things as 
 ye have ; for He hath 
 
 all your care upon Him, 
 for He careth for you"". 
 Which words he seems to 
 have borrowed out of the 
 Iv.*'^ Psalm, ver. 23, where 
 David saith the same thing 
 almost in the same words. 
 To Avhich I only add the 
 observation made by him, 
 and the argument of ex- 
 perience ; I have been young 
 and now am old, and yet 
 saw I never the righteous 
 forsaken, nor his seed beg- 
 ging their bread ". And now 
 after all' this, a fearless con- 
 fidence in God, and con- 
 cerning a provision of 
 necessaries, is so reason- 
 able, that it is become a 
 duty ; and he is scarce a 
 Christian, whose faith is so 
 little as to be jealous of 
 God and suspicious con- 
 cerning meat and clothes : 
 that man hath nothing in 
 him of the nobleness or 
 confidence of Charity. 
 
 Does not God provide for 
 all the birds and beasts and 
 fishes ? Do not the spar- 
 rows fly from their bush, 
 and every morning find 
 
 / will never leave thee, nor meat where they laid it 
 forsake thee : so that we I not % Do not the young 
 
 p Matt. vi. 25, &c. >J Luke xii. 22. 
 t Hcb. xiii. 5, 6. » 1 Pet. v. 7. 
 
 ' Phil.iv. 6. » 1 Tim. vi. 15 
 » Psalm xxsrii. 25. 
 
126 
 
 OF CONTENTEDNESS. 
 
 ravens call to God, and He 
 feeds them ? And were it 
 reasonable that the sons of 
 the family should fear the 
 Father would give meat to 
 the chickens and the ser- 
 vants, His sheep and His 
 dogs, but give none to 
 them ? He were a very ill 
 Father that should do so : 
 or he were a very foolish 
 son that should think so of 
 a good Father. *But be- 
 sides the reasonableness of 
 this faith and this hope, we 
 have infinite experience of 
 it : How innocent, how care- 
 less, how secure is Infancy ! 
 and yet how certainly pro- 
 vided ! We have lived at 
 God's charges all the days 
 of our life, and have (as the 
 Italian proverb says) set 
 down to meat at the sound 
 of a bell ; and hitherto He 
 hath not failed us : we have 
 no reason to suspect Him 
 for the future : we do not 
 use to serve men so ; and 
 less time of trial creates 
 great confidences in us to- 
 wards them Avho for twenty 
 years together never broke 
 their word with us : and 
 God hath so ordered it, that 
 a man shall have had the 
 experience of many years 
 provision, before he shall 
 understand how to doubt ; 
 that he may be provided 
 yRom. 
 
 for an answer against the 
 temptation shall come, and 
 the mercies felt in his child- 
 hood may make him fear- 
 less when he is a man, 
 * Add to this, that God hath 
 given us His Holy Spirit ; 
 He hath promised Heaven 
 to us ; He hath given us 
 His Son ; and we are taught 
 from Scripture to make this 
 inference from hence, Hoiu 
 should not He with Hirii 
 give us all things else^ ? 
 
 The Charge of many Chil- 
 dren. 
 
 We have a title to be 
 provided for, as we are 
 God's creatures ; another 
 title, as we are His chil- 
 dren ; another, because God 
 hath promised : and every 
 of our children hath the 
 same title : and therefore it 
 is a huge folly and infidelity 
 to be troubled and full of 
 care because we have many 
 children. Every child we 
 have to feed is a new re- 
 venue, a new title to God's 
 care and providence ; so 
 that many children are a 
 great wealth : and if it be 
 said they are chargeable, it 
 is no more than all wealth 
 and great revenues are. For 
 what difference is it 1 Ti- 
 tius keeps ten ploughs, Cor- 
 nelia hath ten children. He 
 
 viii. 32. 
 
OF CONTENTEDNESS. 
 
 127 
 
 lip.th land enough to em- 
 ploy and to feed all his 
 hinds ; she blessings, and 
 promises, and the provi- 
 sions and the truth of God, 
 to maintain all her chil- 
 dren. His hinds and horses 
 eat up all his corn ; and her 
 children are sufficiently 
 maintained with her little. 
 They bring in and eat up ; 
 and she indeed eats up, but 
 they also bring in from the 
 store-houses of heaven, and 
 the granaries of God : and 
 my children are not so 
 much mine, as they are 
 God's ; He feeds them in 
 the womb by ways secret 
 and insensible ; and would 
 not work a perpetual mira- 
 cle to bring them forth, and 
 then to starve them. 
 
 Violent necessities. 
 But some men are highly 
 tempted, and are brought 
 to a strait ; that without a 
 miracle they cannot be re- 
 lieved : what shall they do ? 
 It may be, their pride or 
 vanity hath brought the 
 necessity upon them, and it 
 is not a need of God's mak- 
 ing : and if it be not, they 
 must cure it themselves by 
 lessening their desires, and 
 moderating their appetites ; 
 and yet if it be innocent, 
 though unnecessary, God 
 » 1 Tim. vi. 8; 
 
 does usually relieve such 
 necessities ; and He does 
 not only upon our prayers 
 grant us more than He pro- 
 mised of temporal things, 
 but also He gives many 
 times more than we ask. 
 This is no object for our 
 faith, but ground enough 
 for a temporal and prudent 
 hope : and if we fail in the 
 particular, God will turn it 
 to a bigger mercy, if we 
 submit to His dispensation, 
 and adore Him in the de- 
 nial. But if it be a matter 
 of necessity, let not any 
 man by way of impatience 
 cry out that God will not 
 work a miracle ; for God by 
 miracle did give meat and 
 drink to His people in the 
 wilderness, of which He had 
 made no particular promise 
 in any Covenant : and if all 
 natural means fail, it is cer- 
 tain that God will rather 
 work a miracle than break 
 His word ; He can do that, 
 He cannot do this. Only 
 we must remember, that 
 our portion of temporal 
 things is but food and rai- 
 ment '^ : God hath not pro- 
 mised us coaches and hor- 
 ses, rich houses and jewels, 
 Tyrian silks and Persian 
 carpets ; neither hath He 
 promised to minister to our 
 needs in such circumstances 
 Matt, vi, 30—33. 
 
128 
 
 OF CONTENTEDNESS. 
 
 as we shall appoint, but 
 such as Himself shall 
 choose. God will enable 
 either thee to pay thy debt, 
 (if thou beggest it of Him), 
 or else He will pay it for 
 thee ; that is, take thy de- 
 sire as a discharge of thy 
 duty, and pay it to thy 
 creditor in blessings, or in 
 some secret of His provi- 
 dence. It may be. He hath 
 laid up the corn that shall 
 feed thee in the granary of 
 thy brother ; or will clothe 
 thee with his wool. He 
 enabled Saint Peter to pay 
 his gabel by the ministery 
 of a fish ; and Elias to be 
 waited on by a crow, who 
 was both his minister and 
 his steward for provisions : 
 and His Holy Son rode in 
 triumph upon an ass that 
 grazed in another man's 
 pastures. And if God gives 
 to him the dominion, and 
 reserves the use to thee, 
 thou hast the better half of 
 the two : but the charitable 
 man serves God and serves 
 thy need ; and both join to 
 provide for thee, and God 
 blesses both. But if He 
 takes away the flesh-pots 
 from thee, He can also alter 
 the appetite, and He hath 
 given thee power and com- 
 mandment to restrain it : 
 and if He lessens the re- 
 venue, He will also shrink 
 
 the necessity ; or if He 
 gives but a very little, He 
 will make it go a great 
 way ; or if He sends thee 
 but a coarse diet, He will 
 bless it and make it health- 
 ful ; and can cure all the 
 anguish of thy poverty by 
 giving thee patience, and 
 the grace of Contentedness. 
 For the grace of God se- 
 cures you of provisions, and 
 yet the grace of God feeds 
 and supports the spirit in 
 the want of provisions : and 
 if a thin table be apt to 
 enfeeble the spirits of one 
 used to feed better, yet the 
 cheerfulness of a spirit that 
 is blessed will make a thin 
 table become a delicacy, if 
 the man v/as as well taught 
 as he was fed, and learned 
 his duty when he received 
 the blessing. Poverty, there- 
 fore, is in some senses eli- 
 gible and to be preferred 
 before riches, but in all 
 senses it is very tolerable. 
 
 Death of Children, or near- 
 est Relatives and Frieyids. 
 
 There are some persons 
 who have been noted for 
 excellent in their lives and 
 passions, rarely innocent, 
 and yet hugely penitent for 
 indiscretions and harmless 
 infirmities : such as was 
 Paidina, one of the ghostly 
 children of S. Hierome ; and 
 
OF CONTENTEDNESS. 
 
 129 
 
 yet, when any of her chil- 
 dren died, she was arrested 
 with a sorrow so great as 
 brought her to the margent 
 of her grave. And the more 
 tender our spirits are made 
 by Religion, the more easy 
 we are to let iu grief, if the 
 cause be innocent and be 
 but in any sense twisted 
 with piety and due affec- 
 tions. *To cure which, we 
 may consider, that all the 
 world must die ; and there- 
 fore, to be impatient at the 
 death of a person concern- 
 ing whom it was certain 
 and known that he must 
 die, is to mourn because 
 thy friend or child was not 
 born an Angel ; and when 
 thou hast awhile made thy- 
 self miserable by an impor- 
 tunate and useless grief, it 
 may be thou shalt die thy- 
 self, and leave others to 
 their choice whether they 
 will mourn for thee or no : 
 but by that time it will ap- 
 pear how impertinent that 
 grief was, which served no 
 end of life, and ended in 
 thy own funeral. But what 
 great matter is it if sparks 
 fly upward, or a stone falls 
 into a pit ; if that which 
 was combustible be burned, 
 or that which was liquid be 
 melted, or that which is 
 mortal do die ? It is no 
 more than a man does 
 
 every day : for every night 
 death hath got possession 
 of that day, and we shall 
 never live that day over 
 again ; and when the last 
 day is come, there are no 
 more days left for us to die. 
 And what is sleeping and 
 waking, but living and dy- 
 ing ? what is Spring and 
 Autumn, youth and old 
 age, morning and evening, 
 but real images of life and 
 death, and really the same 
 to many considerable effects 
 and changes ? 
 
 Untimely death. 
 
 But it is not mere dying, 
 that is pretended by some 
 as the cause of their impa- 
 tient mourning ; but that 
 the child died young, be- 
 fore he knew good and evil, 
 his right hand from his left, 
 and so lost all his portion of 
 this world, and they know 
 not of what excellency his 
 portion in the next shall 
 be. *If he died young, he 
 lost but little ; for he under- 
 stood but little, and had 
 not capacities of great plea- 
 sures or great cares : but 
 yet he died innocent, and 
 before the sweetness of his 
 Soul was deflowered and 
 ravished from him by the 
 flames and follies of a fro- 
 ward age : he went out from 
 the dining-room before he 
 
 g3 
 
130 
 
 OP CONTENTEDNESS. 
 
 had fallen into error by the 
 intemperance of his meat, 
 or the deluge of drink : and 
 he hath obtained this favour 
 of God, that his Soul hath 
 suffered a less imprison- 
 ment, and her load was 
 sooner taken off, that he 
 might with lesser delays go 
 and converse with immortal 
 spirits : and the babe is 
 taken into Paradise before 
 he knows good and evil, 
 (For that knowledge threw 
 our great Father out", and 
 this ignorance returns the 
 child thither.) *But (as 
 concerning thy own parti- 
 cular) remove thy thoughts 
 back to those days in which 
 thy child was not born, and 
 you are now but as then 
 you was, and there is no 
 difference but that you had 
 a son born : and if you 
 reckon that for evil, you are 
 unthankful for the blessing ; 
 if it be good, it is better 
 that you had the blessing 
 for awhile than not at all ; 
 and yet if he had never 
 been born, this sorrow had 
 not been at all. But be no 
 more displeased at God for 
 giving you a blessing for 
 awhile, than you would 
 have been if He had not 
 given it at all ; and reckon 
 that intervening blessing 
 for a gain, but account it 
 
 not an evil ; and if it be a 
 good, turn it not into sorrow 
 and sadness. *But if v/e 
 have great reason to com- 
 plain of the calamities and 
 evils of our life, then we 
 have the less reason to 
 grieve that those whom we 
 loved have so small a por- 
 tion of evil assigned to 
 them. And it is no small 
 advantage that our children 
 dying young receive : For 
 their condition of a bless- 
 ed immortality is rendered 
 to them secure by being 
 snatched from the dangers 
 of an evil choice, and car- 
 ried to their little cells of 
 felicity, where they can 
 weep no more. And this 
 the wisest of the Gentiles 
 understood well, when they 
 forbade any offerings or 
 libations to be made for 
 dead Infants as was usual 
 for their other dead ; as 
 believing they were entered 
 into a secure possession, to 
 which they went with no 
 other condition, but that 
 they passed into it through 
 the way of mortality, and 
 for a few months wore an 
 uneasy garment. And let 
 weeping parents say, if they 
 do not think that the evils 
 their little babes have suf- 
 fered are sufficient. If they 
 be, why are they troubled 
 
 . 22, 23. 
 
OF CONTENTEDNESS. 
 
 131 
 
 that they were taken from 
 those many and greater, 
 which in succeeding years 
 are great enough to try all 
 the Reason and Religion 
 which art and nature and 
 the grace of God hath pro- 
 duced in us, to enable us 
 for such sad contentions ? 
 And possibly we may doubt 
 concerning men and women, 
 but we cannot suspect that 
 to Infants death can be 
 such an evil, but that it 
 brings to them much more 
 good than it takes from 
 them in this life. 
 
 Death unseasonable. 
 But others can well bear 
 the death of Infants : but 
 Avhen they have spent some 
 years of childhood or youth, 
 and are entered into arts 
 and society, when they are 
 hopeful and provided for, 
 when the parents are to 
 reap the comfort of all their 
 fears and cares, then it 
 breaks the spirit to lose 
 them. This is true in many; 
 but this is not love to the 
 dead, but to themselves ; 
 for they miss what they had 
 flattered themselves into by 
 hope and opinion : and if it 
 were kindness to the dead, 
 they may consider, that 
 since we hope he is gone to 
 God and to rest, it is an ill 
 expression of our love to 
 
 them, that we weep for 
 their good fortune. For 
 that life is not best which 
 is longest : and when they 
 are descended into the 
 grave, it shall not be in- 
 quired how long they have 
 lived, but how well : and 
 yet this shortening of their 
 days is an evil wholly de- 
 pending upon opinion. For 
 if men did naturally live 
 but twenty years, then we 
 should be satisfied if they 
 died about sixteen or 
 eighteen ; and yet eighteen 
 years now are as long as 
 eighteen years would be 
 then : and if a man were 
 but of a day's life, it is well 
 if he lasts till Evensong, 
 and then says his Compline 
 an hour before the time : 
 and we are pleased and call 
 not that death immature if 
 he lives till seventy ; and 
 yet this age is as short of 
 the old periods before and 
 since the flood, as this 
 youth's age (for whom you 
 mourn) is of the present 
 fulness. Suppose therefore 
 a decree passed upon this 
 person (as there have been 
 many upon all mankind) 
 and God hath set him a 
 shorter period : and then 
 we may as well bear the 
 immature death of the 
 young man, as the death of 
 the oldest men : for they 
 
132 
 
 OF CONTENTEDNESS. 
 
 also are immature and un- 
 seasonable in respect of the 
 old periods of many genera- 
 tions. *And why are we 
 troubled that he had arts 
 and sciences before he died 1 
 or are we troubled that he 
 does not live to make use 
 of them ? The first is cause 
 of joy, for they are excel- 
 lent in order to certain 
 ends : And the second can- 
 not be cause of sorrow ; be- 
 cause he hath no need to 
 use them as the case now 
 stands, being provided for 
 with the provisions of an 
 Angel, and the manner of 
 eternity. However, the sons 
 and the parents, friends and 
 relatives are in the world, 
 like hours and minutes to 
 a day. The hour comes and 
 must pass ; and some stay 
 but minutes, and they also 
 pass, and shall never return 
 again. But let it be con- 
 sidered, that from the time 
 in which a man is conceived, 
 from that time forward to 
 Eternity he shall never 
 cease to be : and let him 
 die young or old, still he 
 hath an immortal Soul, and 
 hath laid down his body 
 only for a time, as that 
 which was the instrument 
 of his trouble and sorrow, 
 and the scene of sicknesses 
 and disease. But he is in 
 a more noble manner of 
 
 being after death than he 
 can be- here : and the child 
 may with more reason be 
 allowed to cry for leaving 
 his mother's womb for this 
 world, than a man can for 
 changing this world for 
 another. 
 
 Sudden death or violent. 
 Others are yet troubled 
 at the manner of their 
 child's or friend's death. 
 He was drowned, or lost his 
 head, or died of the plague; 
 and this is a new spring of 
 sorrow. But no man can 
 give a sensible account, how 
 it shall be worse for a child 
 to die with drowning in 
 half an hour, than to en- 
 dure a fever of one and 
 twenty days. And if my 
 friend lost his head, so he 
 did not lose his constancy 
 and his Religion, he died 
 with huge advantage. 
 
 Being Childless. 
 But by this means I am 
 left without an heir. Well, 
 suppose that : Thou hast no 
 heir, and I have no inherit- 
 ance ; and there are many 
 kings and emperors that 
 have died childless, many 
 royal lines are extinguish- 
 ed : and Augustus Caesar 
 was forced to adopt his 
 wife's son to inherit all 
 the Roman greatness. And 
 
OF CONTENTEDNESS. 
 
 ]33 
 
 there are many wise per- 
 sons that never married : 
 and we read nowhere that 
 any of the children of the 
 Apostles did survive their 
 fathers : and all that in- 
 herit any thing of Christ's 
 kingdom come to it by 
 adoption, not by natural 
 inheritance : and to die 
 without a natural heir is 
 no intolerable evil, since it 
 was sanctified in the per- 
 son of 
 Virgin. 
 
 Evil or unfortunate 
 Children. 
 
 And by this means we 
 are freed from the greater 
 sorrows of having a fool, a 
 swine, or a goat, to rule 
 after us in our families : and 
 yet even this condition ad- 
 mits of comfort. For all 
 the wild Americans are sup- 
 posed to be the sons of Do- 
 donaim ; and the sons of 
 Jacob are now the most 
 scattered and despised peo- 
 ple in the whole world. The 
 son of Solomon was but a 
 silly weak man ; and the 
 son oiHezekiah was wicked : 
 and all the fools and barba- 
 rous people, all the thieves 
 and pirates, all the slaves 
 and miserable men and wo- 
 men of the world, are the 
 sons and daughters oiNoah: 
 and we must not look to be 
 
 exempted from that portion 
 of sorrow which God gave 
 to Noah and Adam, to 
 Abraham, to Isaac, and to 
 Jacob : I pray God send us 
 into the lot of Abraham. 
 But if any thing happens 
 worse to us, it is enough for 
 us that we bear it evenly. 
 
 Our own Death. 
 
 And how, if you were to 
 die yourself ? you know you 
 must. Only be ready for it, 
 by the preparations of a 
 good life ; and then it is the 
 greatest good that ever hap- 
 pened to thee : else there is 
 nothing that can comfort you. 
 But if you have served God 
 in a holy life, send away 
 the women and the weep- 
 ers, tell them it is as much 
 intemperance to weep too 
 much as to laugh too much : 
 and when thou art alone, or 
 with fitting company, die as 
 thou shouldest, but do not 
 die impatiently, and like a 
 fox catched in a trap. For 
 if you fear death, you shall 
 never the more avoid it, 
 but you make it miserable. 
 Fannius, that killed himself 
 for fear of death, died as 
 certainly as Porcia that ate 
 burning coals, or Cato that 
 cut his own throat. To die 
 is necessary and natural, 
 and it may be honourable ; 
 but to die poorly, and basely, 
 
134 
 
 PRATERS FOR SEVERAL GRACES. 
 
 and sinfully, that alone is 
 it that can make a man un- 
 fortunate. No man can be 
 a slave but he that fears 
 pain, or fears to die. To 
 such a man nothing but 
 chance and peaceable times 
 
 can secure his duty, and he 
 depends upon things with- 
 out for his felicity ; and so 
 is well but during the plea- 
 sure of his enemy, or a thief 
 or a tyrant, or it may be of 
 a dose or a wild bull. 
 
 PRAYERS FOR THE SEVERAL GRACES AND PARTS 
 OF CHRISTIAN SOBRIETY. 
 
 A Prayer against Sen- 
 suality. 
 
 Eternal Father, Thou 
 that sittest in Heaven in- 
 vested with essential Glories 
 and Divine perfections, fill 
 ray Soul with so deep a 
 sense of the excellencies 
 of spiritual and heavenly 
 things, that, my affections 
 being weaned from the 
 pleasures of the world and 
 the false allurements of sin, 
 I may with great severity 
 and the prudence of a holy 
 discipline and strict desires, 
 with clear resolutions and a 
 free spirit, have my conver- 
 sation in Heaven and hea- 
 venly employments ; that, 
 being in afiections as in my 
 condition a pilgrim and a 
 stranger here, I may covet 
 after and labour for an abi- 
 ding city, and at last may 
 enter into and for ever dwell 
 
 in the Celestial Jerusalem, 
 which is the mother of us 
 all, through Jesus Christ our 
 Lord. Amen. 
 
 For Temperance. 
 Almighty God and 
 gracious Father of men and 
 Angels, who openest Thy 
 hand and fillest all things 
 with plenty, and hast pro- 
 vided for Thy servant suffi- 
 cient to satisfy all my 
 needs ; teach me to use Thy 
 creatures soberly and tem- 
 perately, that I may not 
 with loads of meat or drink 
 make the temptations of my 
 enemy to prevail upon me, 
 or my spirit unapt for the 
 performance of my duty, or 
 my body healthless, or my 
 affections sensual and un- 
 holy. my God, never suf- 
 fer that the blessings which 
 Thou givest me may either 
 minister to sin or sickness, 
 
PRAYERS FOR SEVERAL GRACES. 
 
 13^ 
 
 but to health and holiness 
 and thanksgiving ; that in 
 the strength of Thy provi- 
 sions I may cheerfully and 
 actively and diligently serve 
 Thee : that I may worthily 
 feast at Thy table here, 
 and be accounted worthy 
 through Thy grace to be 
 admitted to Thy table here- 
 after at the eternal supper 
 of the Lamb, to sing an 
 Allelujah to God the Fa- 
 ther, the Son, and the 
 Holy Ghost, for ever and 
 ever. Amen. 
 
 For Chastity : to be said 
 especially by ummirried 
 -persons. 
 
 Almighty God, our most 
 holy and eternal Father, 
 who art of pure eyes, and 
 canst behold no unclean- 
 ness ; let Thy gracious 
 and holy Spirit descend 
 upon Thy servant, and re- 
 prove the spirit of Fornica- 
 tion and IJncleanness, and 
 cast him out ; that my body 
 may be a holy Temple, and 
 my Soul a Sanctuary to en- 
 tertain the PRINCE of pu- 
 rities, the holy and eternal 
 Spirit of God. let no im- 
 pure thoughts pollute that 
 soul which God hath sanc- 
 tified ; no unclean words 
 pollute that tongue which 
 God hath commanded to be 
 an organ of His praises ; no 
 
 unholy and unchaste action 
 rend the veil of that Tem- 
 ple where the holy Jesus 
 hath been pleased to enter, 
 and hath chosen for His 
 habitation : but seal up all 
 my senses from all vain ob- 
 jects, and let them be en- 
 tirely possessed with Reli- 
 gion, and fortified with 
 prudence, watchfulness, and 
 mortification; that I, pos- 
 sessing my vessel in holi- 
 ness, may lay it down with 
 a holy hope, and receive it 
 again in a joyful resurrec- 
 tion, through Jesus Christ 
 our Lord. Amen. 
 
 A Prayer for the love of 
 God ; to be said by Vir- 
 gins and Widoivs, profes- 
 sed or resolved so to live : 
 and may be used by any 
 one. 
 
 Holy and purest Jesus, 
 who wert pleased to espouse 
 every holy Soul, and join it 
 to Thee with a holy union 
 and mysterious instruments 
 of religious society and com- 
 munications ; fill my soul 
 with Religion and desires 
 holy as the thoughts of Che- 
 rubim, passionate beyond 
 the love of women ; that I 
 may love Thee as much as 
 ever any creature loved 
 Thee, even with all my 
 Soul, and all my faculties, 
 and all the degrees of every 
 
PRATERS FOR SEVERAL GRACES. 
 
 136 
 
 faculty : let me know no 
 loves but those of duty and 
 charity, obedience and de- 
 votion ; that I may for ever 
 run after Thee who art the 
 King of Virgins, and with 
 whom whole kingdoms are 
 in love, and for whose sake 
 Queens have died, and at 
 whose feet Kings with joy 
 have laid their crowns and 
 sceptres. My Soul is Thine, 
 dearest Jesii ; Thou art 
 my Lord, and hast bound 
 up my eyes and heart from 
 all stranger affections ; give 
 me for my dowry purity and 
 humility, modesty and de- 
 votion, charity and patience, 
 and at last bring me into 
 the Bride-chamber to par- 
 take of the felicities and to 
 lie in the bosom of the 
 Bridegroom to eternal ages, 
 holy and sweetest Sa- 
 viour Jesus. Amen. 
 
 A Prayer to he said hy 
 Married persons in he- 
 half of themselves and 
 each other. 
 
 Eternal and gracious 
 Father, who hast consecra- 
 ted the holy estate of Mar- 
 riage to become mysterious, 
 and to represent the union 
 of Christ and His Church ; 
 let Thy Holy Spirit so guide 
 me in the doing the duties 
 of this state, that it may not 
 become a sin unto me ; nor 
 
 that liberty which Thou 
 hast hallowed by the holy 
 Jesus, become an occasion 
 of licentiousness by my own 
 weakness and sensuality : 
 and do Thou forgive all 
 those irregularities and too 
 sensual applications which 
 may have in any degree dis- 
 composed my spirit and the 
 severity of a Christian. Let 
 me in all accidents and cir- 
 cumstances be severe in my 
 duty towards Thee, affec- 
 tionate and dear to my 
 AVife [or Husband], a guide 
 and good example to my 
 family, and in all quiet- 
 ness, sobriety, prudence, 
 and peace, a follower of 
 those holy pairs who have 
 served Thee with godhness 
 and a good testimony. And 
 the blessings of the eternal 
 God, blessings of the right 
 hand and of the left, be 
 upon the Body and Soul of 
 Thy servant my Wife [or 
 Husband], and abide upon 
 her [or him] till the end of 
 a holy and happy life ; and 
 grant that both of us may 
 live together for ever in the 
 embraces of the holy and 
 eternal Jesus, our Lord and 
 Saviour. Am^n. 
 
 A Prayer for the grace of 
 Humility. 
 
 O holy and most gracious 
 Master and Saviour Jesus, 
 
PRAYERS FOR SEVERAL GRACES. 
 
 137 
 
 who by Thy example and 
 by Thy precept, by the 
 practice of a whole life and 
 frequent discourses, didst 
 command us to be meek 
 and humble in imitation of 
 Thy incomparable sweetness 
 and great humility ; be 
 pleased to give me the 
 grace, as Thou hast given 
 me the commandment : en- 
 able me to do whatsoever 
 Thou commandest, and com- 
 mand whatsoever Thou 
 pleasest. mortify in me 
 all proud thoughts and vain 
 opinions of myself : let me 
 return to Thee the acknow- 
 ledgment and the fruits of 
 all those good things Thou 
 hast given me ; that, by 
 confessing I am wholly in 
 debt to Thee for them, I 
 may not boast myself for 
 what I have received, and 
 for what I am highly ac- 
 countable : and for what is 
 my own, teach me to be 
 ashamed and humbled, it 
 being nothing but sin and 
 misery, weakness and un- 
 cleanness. Let me go be- 
 fore my brethren in nothing 
 but in striving to do them 
 honour and Thee glory, 
 never to seek my own 
 praise, never to delight in 
 it when it is offered ; that 
 despising myself I may be 
 accepted by Thee in the 
 honours with which Thou 
 
 shalt crown Thy humble 
 and despised servants for 
 Jesus His sake in the king- 
 dom of eternal glory. A men. 
 
 Acts of Humility and Mo- 
 desty by way of Prayer 
 and Meditation. 
 
 I. 
 
 Lord, I know that my 
 spirit is light and thorny, 
 my body is brutish and ex- 
 posed to sickness ; I am 
 constant to folly, and in- 
 constant in holy purposes. 
 My labours are vain and 
 fruitless ; my fortune full 
 of change and trouble, sel- 
 dom pleasing, never per- 
 fect : my wisdom is folly ; 
 being ignorant even of the 
 parts and passions of my 
 ov/n body : and what am I, 
 
 Lord, before Thee, but a 
 miserable person, hugely in 
 debt, not able to pay ? 
 
 IL 
 
 Lord, I am nothing, and 
 
 1 have nothing of myself : 
 I am less than the least of 
 all Thy mercies. 
 
 III. 
 What was I before my 
 birth 1 First, nothing, and 
 then uncleanness. What 
 during my childhood ? 
 weakness and folly. What 
 in my youth 1 folly still 
 and passion, lust and v/ild- 
 ness. What in my whole 
 
138 
 
 PRAYERS FOR SEVERAL GRACES. 
 
 life ? a great sinner, a de- 
 ceived and an abused per- 
 son. Lord, pity me, for it 
 is Thy goodness that I am 
 kept from confusion and 
 amazement, when I consi- 
 der the misery and shame 
 of my person and the de- 
 filements of my nature. 
 
 IV. 
 
 Lord, what am I ? and 
 Lord, what art Thou ? Wiat 
 is man that Thou art mind- 
 ful of him, and the son of 
 onan that Thou so regardest 
 him'' ? 
 
 V. 
 
 Hou) can man he justified 
 with God ? or how can he 
 he clean that is horn of a 
 woman 2 Behold even to 
 the moon, and it shineth 
 not ; yea, the stars are not 
 pure in His sight : Hoio 
 much less m^an that is a 
 worm, aiid the son of man 
 ^vhich is a worm"? 
 
 A Prayer for a contented 
 spirit, and the grace of 
 Moderation and Patience. 
 Almighty God, Father 
 and Lord of all the crea- 
 tures, who hast disposed all 
 things and all chances so as 
 
 •> Ph. viii. 4 ; cxliv. 3. 
 
 may best glorify Thy Wis- 
 dom, and serve the ends of 
 Thy Justice, and magnify 
 Thy Mercy, by secret and 
 undiscernible ways bringing 
 good out of evil ; I most 
 humbly beseech Thee to 
 give me wisdom from above, 
 that I may adore Thee, and 
 admire Thy ways and foot- 
 steps, which are in the great 
 deep and not to be searched 
 out : teach me to submit to 
 Thy providence in all things, 
 to be content in all changes 
 of person and condition, to 
 be temperate in prosperity, 
 and to read my duty in the 
 lines of Thy mercy, and in 
 adversity to be meek, pa- 
 tient and resigned, and to 
 look through the cloud, that 
 I may wait for the consola- 
 tion of the Lord, and the 
 day of Redemption ; in the 
 meantime doing my duty 
 with an unwearied dili- 
 gence, and an undisturbed 
 resolution, having no fond- 
 ness for the vanities or pos- 
 sessions of this World, but 
 laying up my hopes in Hea- 
 ven and the rewards of holy 
 living, and being strength- 
 ened with the Spirit of the 
 inner man, through Jesus 
 Christ our Lord. Amen, 
 
 ■= Job XXV. 4, &c. 
 
OF CHRISTIAN JUSTICE. 
 
 139 
 
 CHAP. III. 
 
 OF CHRISTIAN JUSTICE. 
 
 Justice is by the Chris- 
 tian Religion enjoined in 
 all its parts by these two 
 propositions in Scripture : 
 Whatsoever ye would that 
 men should do to you, even 
 so do to them. This is the 
 measure of commutative jus- 
 tice, or of that justice which 
 supposes exchange of things 
 profitable for things profit- 
 able : that, as I supply your 
 need, you may supply mine ; 
 as I do a benefit to you, I 
 may receive one by you : 
 and because every man may 
 be injured by another, there- 
 fore his security shall de- 
 pend upon mine : if he will 
 not let me be safe, he shall 
 not be safe himself (only 
 the manner of his being 
 punished is upon great rea- 
 son both by God and all the 
 world taken from particu- 
 lars, and committed to a 
 public disinterested person, 
 who will do justice without 
 passion both to him and to 
 me) ; if he refuses to do me 
 advantage, he shall receive 
 none when his needs require 
 it. And thus God gave ne- 
 cessities to men, that all 
 men might need ; and seve- 
 
 <* Rom. : 
 
 j ral abilities to several per- 
 ! sons, that each man might 
 help to supply the public 
 I needs ; and, by joining to 
 j fill up all wants, they may 
 I be knit together by justice, 
 as the parts of the world 
 are by nature : and lie hath 
 made all obnoxious to inju- 
 ries, and made every little 
 thing strong enough to do 
 us hurt by some instrument 
 or other ; and hath given us 
 all a sufficient stock of self- 
 love, and desire of self-pre- 
 servation, to be as the chain 
 to tie together all the parts 
 of society, and to restrain us 
 from doing violence, lest we 
 be violently dealt withal 
 ourselves. 
 
 The other part of justice 
 is commonly called distri- 
 butive, and is commanded 
 in this Rule, Render to all 
 their dues ; tribute, to ivhom 
 tribute is due; custom, to 
 whom custom ; fear, to u'hom. 
 fear ; honour, to lohom ho- 
 nour. Owe no man any 
 thing, but to love one ano- 
 ther'^. This justice is dis- 
 tinguished from the first, 
 because the obligation de- 
 pends not upon contract or 
 
140 
 
 OP OBEDIENCE. 
 
 express bargain, but passes 
 upon us by virtue of some 
 command of God, or of our 
 superior, by nature or by 
 grace, by piety or religion, 
 by trust or by office, accord- 
 ing to that commandment : 
 As every man hath received 
 the gift, so let him minister 
 the sajne one to another, as 
 good steivards of the mani- 
 fold grace of God^. And, 
 as the first considers an 
 equality of persons in re- 
 
 spect of the contract or 
 particular necessity ; this 
 supposes a difference of per- 
 sons, and no particular bar- 
 gains, but such necessary 
 intercourses as by the laws 
 of Grod or man are intro- 
 duced. But I shall reduce 
 all the particulars of both 
 kinds to these four heads. 
 1. Obedience, 2. Provision, 
 3. Negotiation, 4. Restitu- 
 tion. 
 
 Sect. I. 
 
 Of Obedience to our Superiors. 
 
 Our Superiors are set over 
 us in aiFairs of the world, or 
 the affairs of the Soul and 
 things pertaining to Reli- 
 gion ; and are called accord- 
 ingly, Ecclesiasticcd, or Civil. 
 Towards whom our duty is 
 thus generally described in 
 the New Testament. For 
 Tem])oral or Civil governors 
 the commands are these : 
 Render to Cmsar the things 
 that are Ccesar''s^; and, Let 
 every soid he sid)ject to the 
 higher powers : For there is 
 no poiver hut of God: The 
 powers that he are ordained 
 of God : Whosoever therefore 
 resisteth the power, resisteth 
 the ordinance of God ; and 
 they that resist shall receive 
 
 e 1 Pet. iv. 10. f Luke 
 
 ^ Titus iii. 1. 
 
 to themselves diamnationi : 
 and, Put them in mind to 
 he subject to principalities 
 and powers, and to obey 
 Magistrates^ : and, Suhynit 
 yourselves to every ordi- 
 nance of man, for the Lord's 
 sake ; tohether it he to the 
 King, as supreme ; or unto 
 Governors, as unto them that 
 are sent by Him for the 
 punishment of evil doers 
 and the praise of them that 
 do weir^. 
 
 For Spiritual or Ecclesi- 
 astical Governors thus we 
 are commanded : Obey them 
 that have the ride over you^ 
 and submit yourselves ; for 
 they watch for your souls, 
 as they that must give an 
 
 K, 25. g Rom. xiii. 1, 2. 
 
 1 Pet. ii. 13, 14. 
 
OF OBEDIENCE, 
 
 141 
 
 account^ : and, Hold such 
 ■in reputation^ : and, To 
 this end did I ^vrite, that I 
 might know the proof of 
 you, whether ye he obedient 
 in all things"^, s^id 8. Paid 
 to the Church of Coi'inth. 
 *Our duty is reducible to 
 practice by the following 
 Rules. 
 
 Acts and duties of Obedience 
 to all our Superiors. 
 
 1. We must obey all hu- 
 man laws appointed and 
 constituted by lawful au- 
 thority, that is, of the su- 
 preme power, according to 
 the constitution of the place 
 in which we live ; all laws, 
 I mean, which are not against 
 the law of God. 
 
 2. In obedience to human 
 laws, we must observe the 
 letter of the law where we 
 can without doing violence 
 to the reason of the law and 
 the intention of the law- 
 giver : but, where they cross 
 each other, the charity of 
 the law is to be preferred 
 before its discipline, and 
 the reason of it before the 
 letter. 
 
 3. If the general reason 
 of the law ceases in our 
 particular, and a contrary 
 reason rises upon us, we are 
 to procure dispensation, or 
 
 k Heb. xiii. 17. 
 
 leave to omit the observa- 
 tion of it in such circum- 
 stances, if there be any per- 
 sons or office appointed for 
 granting it : but if there be 
 none, or if it is not easily 
 to be had, or not without 
 an inconvenience greater 
 than the good of the obser- 
 vation of the law in our 
 particular, we are dispensed 
 wdthal in the nature of the 
 thing, without further pro- 
 cess or trouble. 
 
 4. As long as the law is 
 obligatory, so long our obe- 
 dience is due ; and he that 
 begins a contrary custom 
 without reason, sins : but 
 he that breaks the law when 
 the custom is entered and 
 fixed, is excused ; because 
 it is supposed the legisla- 
 tive power consents, when 
 by not punishing it suffers 
 disobedience to grow up to 
 a custom. 
 
 5. Obedience to human 
 laws must be for conscieiice 
 sake : that is, because in 
 such obedience public order 
 and charity and benefit is 
 concerned, and because the 
 law of God commands us, 
 therefore Ave must make a 
 conscience in keeping the 
 just laws of superiors : and 
 although the matter before 
 the making of the law was 
 
 1 Phil. ii. 29. 
 
 "> 2 Cor. ii. 9. 
 
142 
 
 OF OBEDIENCE, 
 
 indifferent, yet now the obe- 
 dience is not indifferent n ; 
 but, next to the laws of 
 God, we are to obey the 
 laws of all our superiors ; 
 who, the more public they 
 are, the first they are to be 
 in the order of obedience. 
 
 6. Submit to the punish- 
 ment and censure of the 
 laws, and seek not to re- 
 verse their judgment by op- 
 posing, but by submitting, 
 or flying, or silence, to pass 
 through it or by it as we 
 can : and although from in- 
 ferior judges we may appeal 
 v/here the law permits us, 
 yet Ave must sit down and 
 rest in the judgment of the 
 supreme ; and if we be 
 wronged, let us complain 
 to God of the injury, not of 
 the persons ; and He will 
 deliver thy Soul from un- 
 righteous judges. 
 
 "7. Do not believe thou 
 hast kept the law, when 
 thou hast suffered the pun- 
 ishment. For although pa- 
 tiently to submit to the 
 power of the sword be a 
 part of obedience, yet this 
 is such a part as supposes 
 another left vmdone : and 
 the law punishes, not be- 
 cause she is as well pleased 
 in taking vengeance as in 
 being obeyed ; but, because 
 she is displeased, she uses 
 
 punishment as a means to 
 secure obedience for the 
 future, or in others. There- 
 fore although in such cases 
 the law is satisfied, and the 
 injury and the injustice is 
 paid for, yet the sins of ir- 
 religion, and scandal, and 
 disobedience to God, must 
 still be so accounted for, as 
 to crave pardon, and be 
 washed off by repentance. 
 
 8. Human laws are not 
 to be broken with scandal, 
 nor at all without reason ; 
 for he that does it carelessly 
 is a despiser of the law, and 
 undervalues the authority. 
 For human laws differ from 
 Divine laws principally in 
 this : 1. That the positive 
 commands of a 7nan may 
 be broken upon smaller and 
 more reasons than the posi- 
 tive commands of God ; we 
 may upon a smaller reason 
 omit to keep any of the 
 fasting days of the Church, 
 than omit to give alms 
 to the poor : only this, the 
 reason must bear weight ac- 
 cording to the gravity and 
 concernment of the law ; a 
 law in a small matter may 
 be omitted for a small rea- 
 son, in a great matter not 
 without a greater reason. 
 And 2. The negative pre- 
 cepts of men may cease by 
 many instruments, by con- 
 
 Arist. Eth., v. cap. 7. 
 
OF OBEDIENCE. 
 
 143 
 
 trary customs, by public 
 disrelish, by long omission : 
 but the negative 2^recepts of 
 God never can cease, but 
 when they are expressly 
 abrogated by the same au- 
 thority. But what those 
 reasons are, that can dis- 
 pense with the command of 
 a man, a man may be his 
 own judge, and sometimes 
 take his proportions from 
 his own reason and neces- 
 sity, sometimes from public 
 fame, and the practice of 
 pious and severe persons, 
 and from popular customs ; 
 in which a man shall walk 
 most safely, when he does 
 not walk alone, but a spiri- 
 tual man takes him by the 
 hand. 
 
 9. We must not be too 
 forward in procuring dis- 
 pensations ; nor use them 
 any longer than the reason 
 continues for which we first 
 procured them : for to be 
 dispensed wdthal is an ar- 
 gument of natural infir- 
 mity, if it be necessary ; 
 but if it be not, it signifies 
 an undisciplined and un- 
 mortified spirit. 
 
 10. We must not be too 
 busy in examining the pru- 
 dence and unreasonableness 
 of human laws : for al- 
 though we are not bound 
 to believe them all to be 
 
 the wisest ; yet if, by en- 
 quiring into the lawfulness 
 of them, or by any other 
 instrument, we find them 
 to fail of that wisdom with 
 which some others are or- 
 dained, yet we must never 
 make use of it to disparage 
 the person of the law-giver, 
 or to countenance any man's 
 disobedience, much less our 
 own. 
 
 11. Pay that reverence 
 to the person of thy Prince, 
 of his Ministers, of thy Pa- 
 rents and spiritual Guides, 
 which by the customs of 
 the place thou livest in are 
 usually paid to such per- 
 sons in their several de- 
 grees : that is, that the 
 highest reverence be paid 
 to the highest person, and 
 so still in proportion ; and 
 that this reverence be ex- 
 pressed in all the circum- 
 stances and manners of the 
 city and nation. 
 
 12. Lift not up thy hand 
 against thy Prince or Pa- 
 rent upon what pretence 
 soever : but bear all per- 
 sonal afironts and inconve- 
 niences at their hands, and 
 seek no remedy but by pa- 
 tience and piety, yielding 
 and praying, or absenting 
 thyself. 
 
 13. Speah not evil of the 
 Ruler of thy people^ ^ nei- 
 
 Acts xxiii. 5. 
 
144 
 
 OF OBEDIENCE. 
 
 ther Curse thy father or 
 mother^, nor revile thy spi- 
 ritual Guides, nor discover 
 and lay naked their infir- 
 mities : but treat them with 
 reverence and religion, and 
 preserve their authority sa- 
 cred by esteeming their 
 persons venerable. 
 
 14. Pay tribute and cus- 
 toms to Princes according to 
 the laws, and maintenance 
 to thy Parents according 
 to their necessity, and ho- 
 nourable support to the 
 Clergy according to the 
 dignity of the work, and 
 the customs of the place. 
 
 15. Remember always 
 that duty to our superiors 
 is not an act of commuta- 
 tive justice, but of distri- 
 butive : that is, although 
 Kings and Parents and spi- 
 ritual Guides are to pay a 
 great duty to their infe- 
 riors, the duty of their 
 several charges and govern- 
 ment ; yet the good govern- 
 ment of a King and of Pa- 
 rents are actions oi Religion 
 as they relate to God, and 
 of Pieti/ as they relate to 
 to their people and fami- 
 lies. And although we 
 usually call them just 
 Princes who administer 
 their laws exactly to the 
 people, because the actions 
 are in the manner of Jus- 
 
 tice ; yet in propriety of 
 speech they are rather to 
 be called Pious and Reli- 
 gious. For as he is not 
 called a just Father that 
 educates his children well, 
 but pious ; so that Prince 
 who defends and well rules 
 his people, is Religious, and 
 does that duty for which 
 alone he is answerable to 
 God. The consequence of 
 which is this, so far as con- 
 cerns our duty : If the 
 Prince or Parent fail of 
 their duty, we must not 
 fail of ours ; for we are 
 answerable to them and to 
 God too, as being account- 
 able to all our superiors, 
 and so are they to theirs : 
 they are above us, and God 
 is above them. 
 
 Remedies against Disobe- 
 dience, and means to 
 endear our Obedience by 
 way of consideration. 
 
 1. Consider, that all au- 
 thority descends from God, 
 and our superiors bear the 
 image of the Divine Power, 
 which God imprints on 
 them as on an image of 
 clay, or a coin upon a less 
 perfect metal, which whoso 
 defaces, shall not be an- 
 swerable for the loss or 
 spoil of the materials, but 
 the defacing the king's 
 
 Matt. XV. 4. 
 
OP OBEDIENCE. 
 
 145 
 
 image : and in the same 
 measure will God require it 
 at our hands, if we despise 
 His authority upon whom- 
 soever He hath imprinted 
 it. He that despiseth you, 
 despiseth Me ^. And Dathan 
 and Ahiram were said to 
 be gathered together against 
 the Lord^. And this was 
 S. PauVs argument for our 
 obedience : The powers 
 that be, are ordained of 
 God\ 
 
 2. There is very great 
 peace and immunity from 
 sin in resigning our wills 
 up to the command of 
 others : for, provided that 
 our duty to God be secured, 
 their commands are war- 
 rants to us in all things 
 else ; and the case of con- 
 science is determined, if 
 the command be evident 
 and pressing : and it is 
 certain, the action that is 
 but indifferent, and with- 
 out reward, if done only 
 upon our own choice, is an 
 act of duty and of Reli- 
 gion, and rewardable by 
 the gi-ace and favour of 
 God, if done in obedience 
 to the command of our su- 
 periors. For since natu- 
 rally we desire what is for- 
 bidden us, (and sometimes 
 there is no other evil in the 
 
 thing but that it is forbid- 
 den us), God hath in gi-ace 
 enjoined and proportion- 
 ably accepts obedience, as 
 being directly opposed to 
 the former irregularity ; 
 and it is acceptable, al- 
 though there be no other 
 good in the thing that is 
 commanded us, but that it 
 is commanded. 
 
 3. By obedience we are 
 made a society and a re- 
 public, and distinguished 
 from herds of beasts, and 
 heaps of flies, who do what 
 they list, and are incapable 
 of laws, and obey none ; 
 and therefore are killed 
 and destroyed, though never 
 punished, and they never 
 can have a reward. 
 
 4. By obedience we are 
 rendered capable of all the 
 blessings of government, 
 signified by S. Paul in 
 these words ; He is the 
 minister of God to thee for 
 good^ ; and by S. Peter in 
 these ; Governors are sent 
 hy Him for the punishment 
 of evil-doers, and for the 
 praise of them that do 
 well\ And he that ever 
 felt, or saw, or can under- 
 stand the miseries of con- 
 fusion in public affairs, or 
 amazement in a heap of 
 sad, tumultuous, and inde- 
 
 1 Liike X. 16. "■ Numb. xvi. 11. " Rom. xiii. 1, 
 
 * Rom. xiii. 4. "1 Pet. ii. 14. 
 
146 
 
 OP OBEDIENCE. 
 
 finite thoughts, may from 
 thence judge of the ad- 
 mirable effects of order, and 
 the beauty of government. 
 What health is to the body, 
 and peace is to the spirit, 
 that is government to the 
 societies of men ; the great- 
 est blessing which they can 
 receive in that temporal 
 capacity. 
 
 5. No man shall ever be 
 fit to govern others, that 
 knows not first how to 
 obey. For if the spirit of 
 a subject be rebellious, in a 
 prince it will be tyrannical 
 and intolerable ; and of so 
 ill example, that, as it will 
 encourage the disobedience 
 of others, so it will render 
 it unreasonable for him to 
 exact of others what in the 
 like case he refused to pay. 
 
 6. There is no sin in the 
 world which God hath pun- 
 ished with so great severity 
 and high detestation as this 
 of Disobedience. For the 
 crime of Idolatry God sent 
 the sword amongst His peo- 
 ple ; but it was never heard 
 that the Earth opened and 
 swallowed up any but re- 
 bels against their Prince. 
 
 7. Obedience is better 
 than the particular actions 
 of Religion ; and he serves 
 God better that follows his 
 Prince in lawful services, 
 
 » 1 Sam 
 
 than he that refuses his 
 command upon pretence he 
 must go say his prayers. 
 But Rebellion is compared 
 to that sin which of all sin 
 seems the most unnatural 
 and damned impiety. Rebel- 
 lion is as the sin of Witch- 
 craft ^. 
 
 8. Obedience is a com- 
 plicated act of virtue, and 
 many graces are exercised 
 in one act of obedience. It 
 is an act of humility, of 
 mortification and self-de- 
 nial, of charity to God, of 
 care of the public, of order 
 and charity to ourselves 
 and all our society, and a 
 great instance of a victory 
 over the most refractory 
 and unruly passions. 
 
 9. To be a subject is a 
 greater temporal felicity 
 than to be a King : for all 
 eminent governments ac- 
 cording to their height 
 have a great burden, huge 
 care, infinite business, little 
 rest, innumerable fears ; and 
 all that he enjoys above 
 another, is, that he does 
 enjoy the things of the 
 world with other circum- 
 stances, and a bigger noise ; 
 and if others go at his sin- 
 gle command, it is also cer- 
 tain he must suffer incoij- 
 venience at the needs and 
 disturbances of all his peo- 
 
 . XV. 23. 
 
OP OBEDIENCE. 
 
 147 
 
 pie : and the evils of one 
 man and of one family are 
 not enough for him to bear, 
 unless also he be almost 
 crushed with the evils of 
 mankind. He therefore is 
 an ungrateful person that 
 will press the scales down 
 with a voluntary load, and 
 by disobedience put more 
 thorns into the crown or 
 mitre of his superior. Much 
 better is the advice of Saint 
 Paul, Obey them that have 
 the rule over you^ as they 
 that must give an account 
 for your souls, that they 
 may do it with joy and not 
 with grief: for (besides 
 that it is unpleasant to 
 them) it is miprofitable for 
 your. 
 
 10. The Angels are mi- j 
 nistering spkits^, and per- 
 petually execute the will , 
 and commandment of God : \ 
 and all the wise men and , 
 aU the good men of the i 
 world are obedient to their : 
 governors ; and the eternal | 
 Son of God esteemed it His | 
 Meat and drink to do the \ 
 will of His Father^, and ' 
 for His obedience'' alone 
 obtained the greatest glory : 
 and no man ever came to 
 perfection but by Obe- 
 dience : and thousands of 
 Saints have chosen such 
 
 institutions and manners of 
 living, in which they might 
 not choose their own work, 
 nor follow their own will, 
 nor please themselves, but 
 be accountable to others, 
 and subject to discipline, 
 and obedient to command, 
 as knowing this to be the 
 high-way of the Cross, the 
 way that the King of Suf- 
 ferings and humility did 
 choose, and so became the 
 King of glory. 
 
 11. No man ever perished 
 who followed first the will 
 of God, and then the will 
 of His superiors : but thou- 
 sands have been damned 
 merely for following their 
 own will, and relying upon 
 their own judgments, and 
 choosing their own work, 
 and doing their own fan- 
 cies. For if we begin with 
 ourselves, whatsoever seems 
 good in our eyes is most 
 commonly displeasing in 
 the eyes of God. 
 
 12. The sin of rebellion, 
 though it be a spiritual sin, 
 and imitable by Devils, yet 
 it is of that disorder, un- 
 reasonableness, and impos- 
 sibility amongst intelligent 
 spirits, that they never 
 murmured or mutinied in 
 their lower stations against 
 their superiors. Nay, the 
 
 y Heb. xiii. 17. 
 
 ' Heb. i. 14. 
 >> Phil. ii. 8,9. 
 
 h2 
 
 « John iv. 34. 
 
148 
 
 OF OBEDIENCE. 
 
 good Angels of an inferior 
 order durst not revile a 
 Devil of a higher order. 
 This consideration which I 
 reckon to be most pressing 
 in the discourses of reason, 
 and obliging next to the 
 necessity of a Divine pre- 
 cept, we learn from Saint 
 Jude ; Likewise also these 
 fithy dreamers despise do- 
 minion, and speak evil of 
 dignities. And yet Michael 
 the Archangel, lohen con- 
 tending with the Devil he 
 disputed about the body of 
 Moses, durst not bring 
 against him a railing ac- 
 cusation'^. 
 
 But because our superiors 
 rule by their example, by 
 their word or law, and by 
 the rod, therefore in pro- 
 portion there are several 
 degrees and parts of obedi- 
 ence, of several excellencies 
 and degrees towards per- 
 fection. 
 
 Degrees of Obedience. 
 1. The first is the obedi- 
 ence of the outward Work : 
 and this is all that human 
 laws of themselves regard ; 
 for, because Man cannot 
 judge the heart, therefore 
 it prescribes nothing to it : 
 the public end is served not 
 by good wishes, but by real 
 and actual performances ; 
 
 c Jude 8, 9. 
 
 and if a man obeys against 
 his will, he is not punish- 
 able by the laws. 
 
 2. The obedience of the 
 Will : and this is also ne- 
 cessary in our obedience to 
 Human laws, not because 
 Man requires it for himself, 
 but because God commands 
 it towards Man ; and of it 
 Calthough Man cannot, yet) 
 God will demand an ac- 
 count. For we are to do it 
 as to the Lord, and not to 
 men^ ; and therefore we 
 must do it willingly. But 
 by this means our obedi- 
 ence in private is secured 
 against secret arts and sub- 
 terfuges : and when we can 
 avoid the punishment, yet 
 we shall not decline our 
 duty, but serve Man for 
 God's sake, that is, cheer- 
 fully, promptly, vigorously ; 
 for these are the proper 
 parts of wilKngness and 
 choice. 
 
 3. The Understanding 
 must yield obedience in 
 general, though not in the 
 particular instance ; that 
 is, we must be firmly per- 
 suaded of the excellency of 
 the obedience, though we 
 be not bound in all cases to 
 think the particular law to 
 be most prudent. But in 
 this our rule is plain enough. 
 Our understanding ought to 
 
 ^ Eph. vi. 7. 
 
THE DUTY OP SUPERIORS. 
 
 149 
 
 be inquisitive whether the 
 civil constitution agree with 
 our duty to God ; but we 
 are bound to enquire no 
 further : And therefore be- 
 yond this, although he who, 
 having no obligation to it, 
 (as counsellors have), en- 
 quires not at all into the 
 wisdom or reasonableness of 
 the law, be not always the 
 
 wisest man, yet he is ever 
 the best subject. For when 
 he hath given up his under- 
 standing to his Prince and 
 Prelate, provided that his 
 duty to God be secured by 
 a precedent search, he hath 
 also, with the best and with 
 all the instruments in the 
 world, secured his obedience 
 to INIan. 
 
 Sect. II. 
 
 OF PROVISION, OR THAT PART OF JUSTICE WHICH IS DUE 
 FROM SUPERIORS TO INFERIORS. 
 
 As God hath imprinted 
 His authority in several 
 parts upon several estates 
 of Men, as Princes, Parents, 
 Spiritual Guides : so He 
 hath also delegated and 
 committed parts of His care 
 and providence unto them, 
 that they may be instru- 
 mental in the conveying 
 such blessings which God 
 knows we need, and which 
 He intends should be the 
 effects of government. For, 
 since God governs all the 
 world as a King, provides 
 for us as a Father, and is 
 the great Guide and Con- 
 ductor of our spirits as the 
 Head of the Church, and 
 the great Shepherd and 
 Bishop of our Souls ; they 
 who have portions of these 
 
 dignities, have also their 
 share of the administration : 
 the sum of all which is 
 usually signified in these 
 two words Governing and 
 Feeding ; and is particu- 
 larly recited in these fol- 
 lowing rules. 
 
 Duties of Kings, and all 
 the Supreme poiver, as 
 Law-givers. 
 
 1. Princes of the people 
 and all that have legislative 
 power must provide useful 
 and good laws for the de- 
 fence of property, for the 
 encouragement of labour, 
 for the safeguard of their 
 persons, for determining 
 controversies, for reward of 
 noble actions and excellent 
 arts and rare inventions, for 
 
150 
 
 THE DUTY OF SUPERIORS. 
 
 promoting trade, and en- 
 riching their people, 
 
 2. In the making laws 
 Princes must have regard 
 to the piiblic dispositions, 
 to the affections and dis- 
 affections of the people, and 
 must not introduce a law 
 with public scandal and 
 displeasure ; but consider 
 the public benefit, and the 
 present capacity of affairs, 
 and general inclinations of 
 men's minds. For he that j 
 enforces a law upon a ; 
 people against their first ; 
 and public apprehensions, j 
 tempts them to disobedi- : 
 ence, and makes laws to i 
 become snares and hooks to [ 
 catch the people, and to [ 
 enrich the treasury with the | 
 spoil and tears and curses 
 of the commonalty, and to 
 multiply their mutiny and 
 their sin, 
 
 3. Princes must provide 
 that the laws be duly exe- 
 cuted : for a good law with- 
 out execution is like an un- 
 performed promise : and 
 therefore they must be se- 
 vere exactors of accounts 
 from their delegates and 
 ministers of Justice. ' 
 
 4. The severity of laws 
 must be tempered with dis- : 
 pensations, pardons, and re- i 
 missions, according as the j 
 case shall alter, and new I 
 
 * 1 Sam, xiv 
 
 necessities be introduced, or 
 some singular accident shall 
 happen, in which the law 
 would be unreasonable or 
 intolerable as to that parti- 
 cular. And thus the peo- 
 ple with their importunity 
 prevailed against Said in 
 the case of Jonathan, and 
 obtained his pardon for 
 breaking the law which his 
 father made, because his 
 necessity forced him to 
 taste honey, and his break- 
 ing the law in that case did 
 promote that service whose 
 promotion was intended by 
 the lawe, 
 
 5, Princes must be Fathers 
 of the people, and provide 
 such instances of gentle- 
 ness, ease, wealth and ad- 
 vantages, as may make mu- 
 tual confidence between 
 them ; and must fix their 
 security under God in the 
 love of the people, which 
 therefore they must with 
 all arts of sweetness, remis- 
 sion, popularity, nobleness 
 and sincerity, endeavour to 
 secure to themselves. 
 
 6. Princes must not mul- 
 tiply public Oaths Avithout 
 great, eminent, and violent 
 necessity, lest the security 
 of the King become a snare 
 to the people, and they be- 
 come false when they see 
 themselves suspected, or 
 
 24,27.45. 
 
THE DUTY OF SUPERIORS. 
 
 151 
 
 impatient when they are 
 violently held fast : but the 
 greater and more useful 
 caution is upon things than 
 upon persons ; and if secu- 
 rity of Kings can be ob- 
 tained otherwise, it is better 
 that Oaths should be the 
 last refuge, and when no- 
 thing else can be sufficient, 
 
 7. Let not the people be 
 tempted with arguments to 
 disobey, by the imposition 
 of great and unnecessary 
 taxes : for that lost to the 
 son of Solornon the domi- 
 nion of the ten Tribes of 
 IsraeV. 
 
 8. Princes must in a 
 special manner be Guar- 
 dians of Pupils and Widows, 
 not suffering their persons 
 to be oppressed, or their 
 states imbecilled, or in any 
 sense be exposed to the 
 rapine of covetous persons, 
 but be provided for by just 
 Laws, and provident Judges, 
 and good Guardians, ever 
 having an ear ready open 
 to their just complaints, and 
 a heart full of pity, and one 
 hand to support them, and 
 the other to avenge them. 
 
 9. Princes must provide 
 that the laws may be so 
 administered, that they be 
 truly and really an ease to 
 the people, not an instru- 
 ment of vexation ; and 
 
 therefore must be careful 
 that the shortest and most 
 equal ways of trials be ap- 
 pointed, fees moderated, and 
 intricacies and windings as 
 much cut off as may be, lest 
 injured persons be forced 
 to perish under the oppres- 
 sion, or under the law ; in 
 the injury, or in the suit. 
 Laws are like Princes ; 
 those best and most be- 
 loved, who are most easy of 
 access. 
 
 10. Places of Judicature 
 ought at no hand to be sold 
 by pious Princes, who re- 
 member themselves to be 
 Fathers of the people. For 
 they that huy the ofice will 
 sell the act, and they that 
 at any rate will be Judges, 
 will not at any easy rate do 
 Justice ; and their bribery 
 is less punishable, when 
 bribery opened the door by 
 which they entered. 
 
 11. Ancient pri\aleges, 
 favours, customs, and acts 
 of grace indulged by former 
 Kings to their people, must 
 not without high reason and 
 great necessities be revoked 
 by their successors, nor for- 
 feitures be exacted violently, 
 nor penal laws urged rigor- 
 ously nor in light cases, nor 
 laws be multiplied without 
 great need, nor vicious per- 
 sons, which are publicly and 
 
 ' 1 Kings xii. 
 
152 
 
 THE DUTY OP SUPERIORS. 
 
 deservedly hated, be kept in 
 defiance of popular desires ; 
 nor any thing that may 
 unnecessarily make the 
 yoke heavy and the affec- 
 tion light, that may in- 
 crease murmurs and lessen 
 charity : always remember- 
 ing, that the interest of the 
 Prince and the People is so 
 enfolded in a mutual em- 
 brace, that they cannot be 
 untwisted without pulling 
 a limb off, or dissolving the 
 bands and conjunction of 
 the whole body. 
 
 12. All Princes must es- 
 teem themselves as much 
 hound by their word, by 
 their grants, and by their 
 promises, as the meanest of 
 their subjects are by the 
 restraint and penalty of 
 laws : and although they 
 are superior to the people, 
 yet they are not superior to 
 their own voluntary con- 
 cessions and engagements, 
 their promises and oaths, 
 when once they are passed 
 from them. 
 
 The duty of Superiors as 
 they are Judges. 
 
 1. Princes in Judgment 
 and their Delegate Judges 
 must judge the causes of all 
 persons uprightly and im- 
 partially, without any per- 
 sonal consideration of the 
 power of the mighty, or the 
 
 bribe of the rich, or the 
 needs of the poor. For al- 
 though the poor must fare 
 no worse for his poverty, 
 yet in justice he must fare 
 no better for it : And al- 
 though the rich must be no 
 more regarded, yet he must 
 not be less. And to this 
 purpose the tutor of Cyrus 
 instructed him, when, in a 
 controversy where a great 
 boy would have taken a 
 large coat from a little boy, 
 because his own was too 
 little for him, and the 
 other's was too big, he ad- 
 judged the great coat to 
 the great boy : his tutor 
 answered, Sir, if you were 
 made a Judge of decency or 
 fitness, you had judged well 
 in giving the biggest to the 
 biggest ; but when you were 
 appointed Judge, not whom 
 the coat did fit, but whose 
 it was, you should have con- 
 sidered the title and the 
 possession, who did the vio- 
 lence, and who made it, or 
 who bought it. And so it 
 must be in judgments be- 
 tween the rich and the 
 poor : it is not to be con- 
 sidered what the poor man 
 needs, but what is his own. 
 2. A Prince may not, 
 much less may inferior 
 Judges, deny justice when 
 it is legally and compe- 
 tently demanded : and if 
 
THE DUTY OF SUPEEIORS. 
 
 153 
 
 the Prince will use his pre- 
 rogative in pardoning an 
 offender against whom Jus- 
 tice is required, he must be 
 careful to give satisfaction 
 to the injured person, or his 
 relatives, by some other in- 
 strument ; and be watchful 
 to take away the scandal, 
 that is, lest such indulgence 
 might make persons more 
 bold to do injury : and if he 
 spares the life, let him 
 change the punishment into 
 that which may make the 
 offender (if not suffer jus- 
 tice, yet) do justice, and 
 more real advantage to the 
 injured person. 
 
 These Rules concern Prin- 
 ces and their delegates in 
 the making or administer- 
 ing laws, in the appointing 
 rules of justice and doing 
 acts of judgment. The duty 
 of Parents to their Children 
 and Nephews is briefly de- 
 scribed by jS. Paul. 
 
 The duty of Parents to their 
 Children. 
 
 1. Fathers, provoJce not 
 your children to wrath^ : 
 that is, be tender-bowelled, 
 pitiful and gentle, comply- 
 ing with all the infirmities 
 of the Children, and in their 
 several ages proportioning 
 to them several usages ac- 
 
 s Ephes. vi. 4. *> Hcb 
 
 H 
 
 cording to their needs and 
 their capacities. 
 
 2. Bring them wp in the 
 nurture and admonition of 
 the Lord : that is, secure 
 their Religion, season their 
 younger years with prudent 
 and pious principles, make 
 them in love with virtue, 
 and make them habitually 
 so before they come to choose 
 or to discern good from evil ; 
 that their choice may be 
 with less difficulty and dan- 
 ger. For while they are 
 under discipline, they suck 
 in all that they are first 
 taught, and believe it in- 
 finitely. Provide for them 
 wise, learned, and virtuous 
 Tutors, and good company 
 and discipline h, seasonable 
 baptism, catechism, and con- 
 firmation. For it is a great 
 folly to heap up much wealth 
 for our Children, and not to 
 take care concerning the 
 Children, for whom we get 
 it. It is as if a man should 
 take more care about his 
 shoe than about his foot. 
 
 3. Parents must shew 
 piety at homei; that is, they 
 must give good example and 
 reverent deportment in the 
 face of their children ; and 
 all those instances of charity 
 which usually endear each 
 other, sweetness of conver- 
 sation, affability, frequent 
 
 xii. 9. 
 
 1 Tim. V. 4. 
 
154 
 
 THE DUTY OF SUPEEIORS. 
 
 admonition, all significa- 
 tions of love and tender- 
 ness, care and watchfulness, 
 must be expressed towards 
 Children, that they may- 
 look upon their Parents as 
 their friends and patrons, 
 their defence and sanctuary, 
 their treasure and their 
 guide. Hither is to be re- 
 duced the nursing of Chil- 
 dren, which is the first and 
 most natural and necessary 
 instance of piety which mo- 
 thers can shew to their 
 babes ; a duty from which 
 nothing will excuse, but a 
 disability, sickness, danger, 
 or public necessity. 
 
 4. Parents must i^rovide 
 for their oivn ^ according to 
 their condition, education, 
 and employment ; called by 
 Saint P«?^/, a laying ui^ for 
 the children, that is, an en- 
 abling them by competent 
 portions, or good trades, arts, 
 or learning, to defend them- 
 selves against the chances 
 of the world ; that they may 
 not be exposed to tempta- 
 tion, to beggary, or un- 
 worthy arts. And although 
 this must be done without 
 covetousuess, without impa- 
 tient and greedy desires of 
 making them rich ; yet it 
 must be done with much 
 care and great afiection, 
 with all reasonable provi- 
 
 sion, and according to our 
 power: and if we can without 
 sin improve our estates for 
 them, that also is part of 
 the duty we owe to God for 
 them. And this rule is to 
 extend to all that descend 
 from us, although we have 
 been overtaken in a fault, 
 and have unlawful issue ; 
 they also become part of our 
 care, yet so as not to injure 
 the production of the lawful 
 bed. 
 
 5. This duty is to extend 
 to a provision of conditions 
 and an estate of life. Pa- 
 rents must according to 
 then- power and reason pro- 
 vide husbands or wives for 
 their children. In which 
 they must secure piety and 
 religion, and the afiection 
 and love of the interested 
 persons ; and after these let 
 them make what provisions 
 they can for other conveni- 
 ences or advantages : ever 
 remembering, that they can 
 do no injury more afflictive 
 to the children, than to join 
 them with cords of a dis- 
 agreeing afiection : it is like 
 tying a wolf and a lamb, or 
 planting the vine in a gar- 
 den of coleworts. Let them 
 be persuaded with reason- 
 able inducements to make 
 them willing and to choose 
 according to the parents' 
 
 k 1 Tim. V. 8, 10. 
 
THE DUTY OF SUPERIORS. 
 
 155 
 
 wish, but at no hand let them I all night, than to go to bed 
 be forced. Better to sit up ' with a dragon. 
 
 The duty of Husbands, d'C. 
 
 See Chap. 2. Sect. 3. 
 
 Rules for married persons. 
 
 1, Husbands must give 
 to their wives love, main- 
 tenance, duty, and the 
 sweetnesses of conversation ; 
 (and wives must pay to 
 them all they have or can 
 with the interest of obedi- 
 ence and reverence :) and 
 they must be complicated 
 in affections and interest, 
 that there be no distinction 
 between them of Mine and 
 Thine. And if the title be 
 the man's, or the woman's, 
 yet the use must be com- 
 mon ; only the wisdom of the 
 man is to regulate all ex- 
 travagancies and indiscre- 
 tions. In other things no 
 question is to be made ; and 
 their goods should be as 
 their children, not to be di- 
 vided, but of one possession 
 and provision : whatsoever 
 is otherwise, is not marriage 
 but merchandise. And upon 
 this ground I suppose it 
 was, that S. Basil com- 
 mended that woman who 
 took part of her husband's 
 goods to do good works 
 
 n Sara 
 
 withal : for supposing him 
 to be unwilling, and that 
 the work was his duty or 
 hers alone, or both theirs in 
 conjunction, or of great ad- 
 vantage to either of their 
 Souls, and no violence to 
 the support of their families, 
 she hath right to all that : 
 and Abigail of her own 
 right made a costly present 
 to David, when her husband 
 Nahal had refused it '. The 
 husband must rule over his 
 wife, as the Soul does over 
 the body, obnoxious to the 
 same sufferings, and bound 
 by the same affections, and 
 doing or suffering by the 
 permissions and interest of 
 each other : that (as the old 
 philosopher said) as the hu- 
 mours of the body are ming- 
 led with each other in the 
 whole substances, so mar- 
 riage may be a mixture of 
 interests, of bodies, of minds, 
 of friends, a conjunction of 
 the whole life, and the no- 
 blest of friendships. But if 
 after all the fair deport- 
 ments and innocent chaste 
 compliances, the husband 
 
156 
 
 THE DUTY OP SUPERIORS. 
 
 be morose and ungentle, let 
 the wife discourse thus ; if 
 while I do my duty my hus- 
 band neglects me, what will 
 he do if I neglect him ? and 
 if she thinks to be separated 
 by reason of her husband's 
 imchaste life, let her con- 
 sider, that then the man 
 will be incurably ruined, 
 and her rivals could wish 
 nothing more than that they 
 might possess him alone. 
 
 The duty of Masters of 
 Families. 
 
 1, The same care is to 
 extend to all of our family 
 in their proportions, as to 
 our children : for as by 
 Saint Paul's economy the 
 heir differs nothing from a 
 servant while he is in mino- 
 rity™, so a servant should 
 differ nothing from a child 
 in the substantial part of 
 the care ; and the differ- 
 ence is only in degrees. Ser- 
 vants and masters are of 
 the same kindred, of the 
 same nature, and heirs of 
 the same promises, and 
 therefore *1. must be pro- 
 vided of necessaries for their 
 support and maintenance. 
 2. They must be used with 
 mercy. 3. Their work must 
 be tolerable and merciful. 
 4. Their restraints must be 
 reasonable. 5. Their recre- 
 
 m Gal. iv. 1,2. 
 
 ations fitting and healthful. 
 6. Their religion and the 
 interest of Souls taken care 
 of. 7. And masters must 
 correct their servants with 
 gentleness, prudence, and 
 mercy ; not for every slight 
 fault, not always, not with 
 upbraiding and disgraceful 
 language, but with such 
 only as may express and re- 
 prove the fault, and amend 
 the person. But in all these 
 things measures are to be 
 taken by the contract made, 
 by the laws and customs of 
 the place, by the sentence 
 of prudent and merciful 
 men, and by the cautions 
 and remembrances given us 
 by God ; such as is th?vt 
 written by >S'. Paul^. as 
 hioioing that we also have 
 a Master in Heaven. The 
 master must not be a lion 
 in his house, lest his power 
 be obeyed, and his person 
 hated ; his eye be waited on, 
 and his business be neg- 
 lected in secret. No servant 
 will do his duty, unless he 
 make a conscience, or love 
 his master: if he does it 
 not for God's sake or his 
 master's, he will not need 
 to do it always for his own. 
 
 The duty of Guardians or 
 Tutors. 
 
 Tutors and guardians are 
 " Col. iv. 1. 
 
OF CIVIL CONTRACTS. 
 
 157 
 
 in the place of parents ; 
 and what they are in fiction 
 of law, they must remember 
 as an argument to engage 
 them to do in reality of 
 duty. They must do all 
 the duty of parents, except- 
 ing those obligations which 
 are merely natural. 
 
 ^ The duty of Ministers and 
 Spiritual Guides to the 
 people is of so great bur- 
 den, so various rules, so 
 intricate and busy cau- 
 tion, that it requires a 
 distinct tractate by it 
 
 Sect. III. 
 
 OF NEaOTIATION, OR CIVIL CONTRACTS. 
 
 This part of justice is 
 such, as depends upon the 
 laws of man directly, and 
 upon the laws of God only 
 by consequence and indi- 
 rect reason ; and from civil 
 laws or private agreements 
 it is to take its estimate and 
 measures : and although 
 our duty is plain and easy, 
 requiring of us honesty in 
 contracts, sincerity in af- 
 firming, simplicity in bar- 
 gaining, and faithfulness in 
 performing ; yet it may be 
 helped by the addition of 
 these following rules and 
 considerations. 
 
 Rules and measures of Jus- 
 tice in bargaining. 
 
 1. In making contracts, 
 use not many words ; for all 
 the business of a bargain is 
 summed up in few sentences : 
 and he that speaks least, 
 
 means fairest ; as having 
 fewer opportunities to de- 
 ceive. 
 
 2. Lie not at all; neither 
 in a little thing, nor in a 
 great ; neither in the sub- 
 stance, nor in the circum- 
 stance ; neither in word, 
 nor deed : that is, pretend 
 not what is false, cover not 
 what is true, and let the 
 measure of your affirmation 
 or denial be the under- 
 standing of your contrac- 
 tor ; for he that deceives 
 the buyer or the seller, by 
 speaking what is true in a 
 sense not intended or under- 
 stood by the other, is a liar 
 and a thief. For in bar- 
 gains you are to avoid not 
 only what is false, but that 
 also which deceives. 
 
 3. In prices of bargaining 
 concerning uncertain mer- 
 chandises, you may buy as 
 
158 
 
 OF CIVIL CONTRACTS. 
 
 cheap ordinarily as you can, 
 and sell as dear as you can, 
 so it be 1 . without violence ; 
 and 2. when you contract 
 on equal terms with persons 
 in all senses (as to the mat- 
 ter and skill of bargaining) 
 equal to yourself, that is, 
 merchants with merchants, 
 wise men with wise men, 
 rich with rich ; and 3. when 
 there is no deceit, and no 
 necessity, and no monopoly : 
 for in these cases, viz. when 
 the contractors are equal, 
 and no advantage on either 
 side, both parties are volun- 
 tary, and therefore there 
 can be no injustice or wrong 
 to either. But then add 
 also this consideration ; that 
 the public be not oppressed 
 by unreasonable and unjust 
 rates : for which the follow- 
 ing rules are the best mea- 
 sure. 
 
 4. Let your prices be ac- 
 cording to that measure of 
 good and evil which is esta- 
 blished in the same and 
 common accounts of the 
 wisest and most merciful 
 men skilled in that manu- 
 facture or commodity ; and 
 the gain such which with- 
 out scandal is allowed to 
 persons in all the same cir- 
 cumstances. 
 
 5. Let no prices be height- 
 ened by the necessity or un- 
 skilfulness of the contrac- 
 
 tor : for the first is direct 
 uncharitableness to the per- 
 son, and injustice in the 
 thing ; (because the man's 
 necessity could not natur- 
 ally enter into the con- 
 sideration of the value of 
 the commodity ;) and the 
 other is deceit and oppres- 
 sion : much less must any 
 man make necessities ; as 
 by engrossing a commodity, 
 by monopoly, by detaining 
 corn, or the like indirect 
 arts ; for such persons are 
 unjust to all single persons 
 with whom in such cases 
 they contract, and oppres- 
 sors of the public. 
 
 6. In intercourse with 
 others, do not do all which 
 you may lawfully do ; but 
 keep something within thy 
 power : and because there 
 is a latitude of gain in buy- 
 ing and selling, take not 
 thou the utmost penny that 
 is laAvful, or which thou 
 thinkest so ; for although it 
 be lawful, yet it is not safe ; 
 and he that gains all that 
 he can gain lawfully this 
 year, possibly next year will 
 be tempted to gain some- 
 thing unlawfully. 
 
 7. He that sells dearer, 
 by reason he sells not for 
 ready money, must increase 
 his price no higher than to 
 make himself recompence 
 for the loss which accord- 
 
OP CIVIL CONTRACTS. 
 
 ing to the rules of trade te 
 sustained by his forbear- 
 ance, according to common 
 computation, reckoning in 
 also the hazard, which he is 
 prudently, warily, and cha- 
 ritably, to estimate. But 
 although this be the mea- 
 sure of his justice, yet be- 
 cause it happens either to 
 their friends, or to necessi- 
 tous and poor persons, they 
 are in these cases to consi- 
 der the rules of friendship 
 and neighbourhood, and the 
 obligations of charity, lest 
 justice turn into unmerci- 
 fulness. 
 
 8. No man is to be raised 
 in his price or rents in re- 
 gard of any accident, ad- 
 vantage or disadvantage of 
 his person. A Prince must 
 be used conscionably, as 
 well as a common person ; 
 and a beggar be treated 
 justly, as well as a Prince : 
 with this only difference, 
 that to poor persons the 
 utmost measure and extent 
 of justice is unmerciful, 
 which to a rich person is 
 innocent, because it is just, 
 and he needs not thy mercy 
 and remission. 
 
 9. Let no man for his own 
 poverty become more op- 
 pressing and cruel in his 
 bargain ; but quietly, mo- 
 destly, diligently, and pati- 
 ently, recommend his estate 
 
 159 
 
 to God, and follow its in- 
 terest, and leave the success 
 to Him : for such courses 
 will more probably advance 
 his trade ; they will cer- 
 tainly procure him a bles- 
 sing and a recompence ; and 
 if they cure not his poverty, 
 they will take away the evil 
 of it : and there is nothing 
 else in it that can trouble 
 him. 
 
 10. Detain not the wages 
 of the hireling ; for every 
 degree of detention of it 
 beyond the time is injustice 
 and uncharitableness, and 
 grinds his face till tears 
 and blood come out : but 
 pay him exactly according 
 to covenant, or according to 
 his needs. 
 
 11. Religiously keep all 
 promises and covenants, 
 though made to your disad- 
 vantage, though afterwards 
 you perceive you might have 
 been better : and let not any 
 
 ! precedent act of yours be 
 altered by any after-acci- 
 ! dent. Let nothing make 
 ! you break your promise, un- 
 less it be unlawful or im- 
 possible : that is, either out 
 ' of your natural, or out of 
 ' your civil power, yourself 
 being under the power of 
 another ; or that it be in- 
 tolerably inconvenient to 
 yourself, and of no advan- 
 tage to another ; or that 
 
160 
 
 OP CIVIL CONTRACTS. 
 
 you have leave expressed, 
 or reasonably presumed. 
 
 12. Let no man take 
 wages or fees for a work 
 that he cannot do, or cannot 
 with probability undertake, 
 or in some sense profitably 
 and with ease or with ad- 
 vantage manage. Physi- 
 cians must not meddle with 
 desperate diseases, and 
 known to be incurable, 
 without declaring their 
 sense before-hand ; that if 
 the patient please he may 
 entertain him at adventure, 
 or to do him some little ease. 
 Advocates must deal plainly 
 with their clients, and teU 
 them the true state and dan- 
 ger of their case ; and must 
 not pretend confidence in an 
 evil cause : but when he 
 hath so cleared his own in- 
 nocence, if the client will 
 have collateral and legal 
 advantages obtained by his 
 industry, he may engage his 
 endeavour, provided he do 
 no injury to the right cause, 
 or any man's person. 
 
 13. Let no man appropri- 
 ate to his own use what God 
 by a special mercy, or the 
 republic, hath made com- 
 mon ; for that is both a- 
 gainst justice and charity 
 too : and by miraculous ac- 
 cidents God hath declared 
 
 His displeasure against such 
 enclosure. When the kings 
 of Naples enclosed the gar- 
 dens of CEnotria, where the 
 best manna of Calabria de- 
 scends, that no man might 
 gather it without paying 
 tribute; the manna ceased, 
 tUl the tribute was taken 
 ofi"; and then it came again : 
 and so, when after the third 
 trial the Princes found they 
 could not have that in pro- 
 per which God made to be 
 common, they left it as free 
 as God gave it. The like hap- 
 pened in Epire : when Zfi/si- 
 machus laid an impost upon 
 the Tragascean Salt, it van- 
 ished, till Lysimachus left it 
 public. And when the pro- 
 curators of king Antigonus 
 imposed a rate upon the 
 sick people that came to 
 Edepsuinto drink the waters 
 which were lately sprung, 
 and were very healthful, in- 
 stantly the waters dried 
 up, and the hope of gain 
 perished ». 
 
 The sum of all is in these 
 words of S. Paul ; Let no 
 man go beyond and defraud 
 his brother in any matter, 
 because the Lord is the aven- 
 ger of all suchp. And our 
 blessed Saviour, in the enu- 
 merating the duties of jus- 
 tice, besides the Command- 
 
 " Caelius Rhod. lib. ix. 
 P 1 Thess. iv. 6. 
 
 12. Athenae. Deipnos. lib. iii. 
 
OF CIVIL CONTRACTS. 
 
 161 
 
 ment of Do not steal, adds 
 Defraud not; forbidding 
 (as a distinct explication of 
 the old law) the tacit and 
 secret theft of abusing our 
 brother in civil contracts i. 
 And it needs no other argu- 
 ments to enforce this cau- 
 tion, but only that the Lord 
 hath undertaken to avenge 
 all such persons. And, as 
 He always does it in the great 
 
 day of recompences ; so very 
 often He does it here, by 
 making the unclean portion 
 of injustice to be as a can- 
 ker-worm eating up all the 
 other increase: it procures 
 beggary, and a declining 
 estate, or a caitiff cursed 
 spirit, an ill name, the curse 
 of the injured and oppressed 
 person, and a fool or a pro- 
 I digal to be his heir. 
 
 Sect. iv. 
 
 or restitution. 
 
 Restitution is that part of 
 justice to which a man is 
 obliged by a precedent con- 
 tract, or a fore-going fault, 
 by his own act or another 
 man's, either with or with- 
 out his will. He that bor- 
 rows, is bound to pay ; and 
 much more he that steals or 
 cheats. For if he that bor- 
 rows and pays not when he 
 is able, be an unjust per- 
 son and a robber, because 
 he possesses another man's 
 goods to the right owner's 
 prejudice ; then he that took 
 them at first without leave, 
 is the same thing in every 
 instant of his possession, 
 which the debtor is after 
 the time in which he should 
 and could have made pay- 
 
 ment. For in all sins we 
 are to distinguish the tran- 
 sient or passing act from 
 the remaining effect or evil. 
 The act of stealing was soon 
 over, and cannot be undone, 
 and for it the sinner is only 
 answerable to God, of His 
 Vicegerent ; and he is in a 
 particular manner appoint- 
 ed to expiate it by suffering 
 punishment, and repenting, 
 and asking pardon, and 
 judging and condemning 
 himself, doing acts of justice 
 and charity in opposition 
 and contradiction to that 
 evil action. But because in 
 the case of stealing there is 
 an injury done to our neigh- 
 bour, and the evil still re- 
 mains after the action is 
 
 1 Lev. xix. 13 ; 1 Cor. vi. 8; Mat. x. 19. 
 
162 
 
 OF RESTITUTION. 
 
 past; therefore for this we 
 are accountable to our neigh- 
 bour, and we are to take the 
 evil off from him which we 
 brought upon him, or else 
 he is an injured person, a 
 sufferer all the while : and 
 that any man should be the 
 worse for me and my direct 
 act, and by my intention, is 
 against the rule of equity, 
 of justice, and of charity ; I 
 do not that to others, which 
 I would have done to my- 
 self ; for I grow richer upon 
 the ruins of his fortune. 
 Upon this ground it is a 
 determined rule in Divinity, 
 Our sin can never be par- 
 doned till we have restored 
 what we unjustly took, or 
 wroncjfully detain : restored 
 it (I mean) actually, or in 
 purpose and desire, which 
 we must really perform when 
 we can. And this doctrine, 
 besides its evident and appa- 
 rent reasonableness, is de- 
 rived from the express words 
 of Scripture, reckoning Re- 
 stitution to be a part of Re- 
 pentance, necessary in order 
 to the remission of our sins. 
 // the wicked restore the 
 pledge, give aqain that he 
 had rohhed, &c. he shall 
 surely live, he shall not die''. 
 *The practice of this part 
 of justice is to be directed 
 by the following rules. 
 
 r Ezek. 
 
 Rules of making Restitution. 
 
 1 . Whosoever is an effec- 
 tive real cause of doing his 
 Neighbour wrong, by what 
 instrument soever he does 
 it, (whether by commanding 
 or encouraging it, by coun- 
 selling or commending it, 
 by acting it or not hinder- 
 ing it when he might and 
 ought, by concealing it or 
 receiving it,) is bound to 
 make restitution to his 
 Neighbour ; if without him 
 the injury had not been done, 
 I but by him or his assistance 
 it was. For by the same 
 reason that every one of 
 these is guilty of the sin, 
 and is cause of the injury, 
 by the same they are bound 
 to make reparation ; because 
 by him his Neighbour is 
 made worse, and therefore 
 is to be put into that state 
 from whence he was forced. 
 And suppose that thou hast 
 persuaded an injury to be 
 done to thy Neighbour, which 
 others would have persuad- 
 ed if thou hadst not, yet 
 thou art still obliged, be- 
 cause thou really didst cause 
 the injury ; just as they had 
 been obliged if they had 
 done it : and thou art not 
 at all the less bound by 
 having persons as ill in- 
 clined as thou wert. 
 
 xxxiii. 15. 
 
OF RESTITUTION. 
 
 163 
 
 2. lie that commanded 
 the injury to be done, is first 
 bound; then he that did 
 it : and after these, they 
 also are obliged, who did so 
 assist, as without them the 
 thing would not have been 
 done. If satisfaction be 
 made by any of the former, 
 the latter is tied to repent- 
 ance, but no restitution : 
 but if the injured person be 
 not righted, every one of 
 them is wholly guilty of the 
 injustice, and therefore 
 bound to restitution singly 
 and entirely. 
 
 3. Whosoever intends a lit- 
 tle injury to his Neighbour, 
 and acts it, and by it a greater 
 evil accidentally comes ; he 
 is obliged to make an entire 
 reparation of all the injury ; 
 of that which he intended, 
 and of that which he in- 
 tended not but yet acted 
 by his own instrument go- 
 ing further than he at first 
 purposed it. He that set 
 fire on a plane-tree to spite 
 his Neighbour, and the 
 plane-tree set fire on his 
 Neighbour's house, is bound 
 to pay for all the loss, be- 
 cause it did all arise from 
 his own ill intention. It is 
 like murder committed by a 
 drunken person ; involun- 
 tary in some of the effect, but 
 voluntary in the other parts 
 of it J and in all the cause ; 
 
 and therefore the guilty 
 person is answerable for all 
 of it. kndiVf\iQn Ariarathes, 
 the Cappadocian King, had 
 but in wantonness stopped 
 the mouth of the river Me- 
 lanus, although he intended 
 no evil, yet Euphrates be- 
 ing swelled by that means, 
 and bearing away some of 
 the strand of Cappadocia, 
 did great spoil to the Phry- 
 gians and Galatians ; he 
 therefore by the Roman 
 Senate was condemned in 
 three hundred talents to- 
 wards reparation of the 
 damage. Much rather there- 
 fore, when the lesser part 
 of the evil was directly in- 
 tended. 
 
 4. He that hinders a 
 charitable person from giv- 
 ing alms to a poor man, is 
 tied to restitution, if he 
 hindered him by fraud or 
 violence ; because it was a 
 right which the poor man 
 had when the good man had 
 designed and resolved it, 
 and the fraud or violence 
 hinders the efiect, but not 
 the purpose : and therefore 
 he who used the deceit or 
 the force, is injurious, and 
 did damage to the poor man. 
 But if the alms were hin- 
 dered only by entreaty, the 
 hinderer is not tied to re- 
 stitution, because entreaty 
 took not liberty away from 
 
164 
 
 OP RESTITUTION. 
 
 tlie giver, but left him still 
 master of his own act, and 
 he had power to alter his 
 purpose ; and so long there 
 was no injustice done. The 
 same is the case of a testa- 
 tor giving a legacy either 
 by kindness or by promise 
 and common right. He that 
 hinders the charitable le- 
 gacy by fraud or violence, 
 or the due legacy by en- 
 treaty, is equally obliged to 
 restitution. The reason of 
 the latter part of this case 
 is, because he that entreats 
 or persuades to a sin, is as 
 guilty as he that acts it : 
 and if without his persua- 
 sion the sin and the injury 
 would not be acted, he is in 
 his kind the entire cause, 
 and therefore obliged to re- 
 pair the injury as much as 
 the person that does the 
 wrong immediately. 
 
 5. He that refuses to do 
 any part of his duty (to 
 which he is otherwise ob- 
 liged) without a bribe, is 
 bound to restore that money ; 
 because he took it in his 
 Neighbour's wrong, and not 
 as a salary for his labour, or 
 a reward of his wisdom, (for 
 his stipend hath paid all 
 that,) or he hath obliged 
 himself to do it by his volun- 
 tary undertaking. 
 
 6. He that takes any 
 thing from his Neighbour 
 
 which was justly forfeited, 
 but yet takes it not as a mi- 
 nister of Justice, but to sa- 
 tisfy his own revenge or 
 avarice ; is tied to repent- 
 ance, but not to restitution. 
 For my Neighbour is not the 
 worse for my act, for thither 
 the law and his own de- 
 merits bore him ; but be- 
 cause I took the forfeiture 
 indirectly, I am answerable 
 to God for my unhandsome, 
 unjust, or uncharitable cir- 
 cumstances. Thus Philip 
 of Macedon was reproved 
 by Aristides for destroying 
 the Phocenses ; because al- 
 though they deserved it, yet 
 he did it not in prosecu- 
 tion of the law of nations, 
 but to enlarge his own do- 
 minions. 
 
 7. The heir of an obliged 
 person is not bound to make 
 restitution, if the obligation 
 passed only by a personal 
 act ; but if it passed from 
 his person to his estate, then 
 the estate passes with all its 
 burden. If the father by 
 persuading his neighbour to 
 do injustice be bound to re- 
 store, the action is extin- 
 guished by the death of the 
 father, because it was only 
 the father's sin that bound 
 him, which cannot directly 
 bind the son ; therefore the 
 son is free. And this is so 
 in all personal actions, un- 
 
OP RESTITUTION. 
 
 165 
 
 less where the civil law in- 
 terposes and alters the case. 
 
 IT These rules concern the 
 persons that are obliged to 
 niahe restitution : the other 
 circumstances of it are 
 thus described. 
 8. He that by fact, or 
 word, or sign, either frau- 
 dulently or violently does 
 hurt to his Neighbour's body, 
 life, goods, good name, 
 friends, or Soul ; is bound 
 to make restitution in the 
 several instances, according 
 as they are capable to be 
 made. In all these instances 
 we must separate entreaty 
 and enticements from de- 
 ceit or violence. If I per- 
 suade my Neighbour to com- 
 mit adultery, I still leave 
 him or her in their own 
 power : and though I am 
 answerable to God for my 
 sin, yet not to my Neighbour. 
 For I made her to be will- 
 ing ; yet she was willing : 
 that is, the same at last as 
 I was at first But if I have 
 used fraud, and made her to 
 believe a lie, upon which 
 confidence she did the act, 
 and without she would not, 
 (as if I tell a woman her 
 husband is dead, or intend- 
 ed to kill her, or is himself 
 an adulterous man ;) or if I 
 use violence, that is, either 
 force her or threaten her 
 
 with death, or a gi'ievous 
 wound, or any thing that 
 takes her from the liberty 
 of her choice ; I am bound 
 to restitution : that is, to 
 restore her to a right under- 
 standing of things and to a 
 full liberty, by taking from 
 her the deceit of the violence. 
 
 9. An adulterous person 
 is tied to restitution of the 
 injury, so far as it is repara- 
 ble, and can be made to the 
 wronged person ; that is, to 
 make provision for the chil- 
 dren begotten in unlawful 
 embraces, that they may do 
 no injury to the legitimate 
 by receiving a common por- 
 tion : and if the injured 
 person do account of it, he 
 must satisfy him with money 
 for the wrong done to his 
 bed. He is not tied to offer 
 this, because it is no proper 
 exchange ; but he is bound 
 to pay it if it be reasonably 
 demanded ; for every man 
 hath justice done him, when 
 himself is satisfied, though 
 by a word, or an action, or 
 a penny. 
 
 10. He that hath killed 
 a man is bound to restitu- 
 tion by allowing such a 
 maintenance to the children 
 and near relatives of the 
 deceased as they have lost 
 by his death, considering 
 and allowing for all circum- 
 stances of the man's age, 
 
166 
 
 and health, and probability 
 of living. And thus Her- 
 czdes is said to have made 
 expiation for the death of 
 Iphitus whom he slew, by 
 paying a mulct to his chil- 
 dren. 
 
 11. He that hath really 
 lessened the fame of his 
 Neighbour by fraud or vio- 
 lence, is bound to restore it 
 by its proper instruments ; 
 such as are confession of his 
 fault, giving testimony of 
 his innocence or worth, do- 
 ing him honour, or (if that 
 will do it, and both parties 
 agree) by money, which an- 
 swers all things. 
 
 12. He that hath wound- 
 ed his Neighbour, is tied to 
 the expences of the surgeon 
 and other incidences, and to 
 repair whatever loss he sus- 
 tains by his disability to 
 work or trade ; and the same 
 is in the case of false impri- 
 sonment : in which cases, 
 only the real effect and re- 
 maining detriment are to be 
 mended and repaired : for 
 the action itself is to be 
 punished or repented of, 
 and enters not into the ques- 
 tion of restitution. But in 
 these and all other cases, 
 the injured person is to be 
 restored to that perfect and 
 good condition from which 
 he was removed by my fraud 
 or violence, so far as is pos- 
 
 OP RESTITUTION. 
 
 sible. Thus a ravisher must 
 repair the temporal detri- 
 ment or injury done to the 
 maid, and give her a dowry, 
 or marry her if she desire 
 it. For this restores her 
 into that capacity of being 
 a good wife, which by the 
 injury was lost, as far as it 
 can be done. 
 
 13. He that robbeth his 
 neighbour of his goods, or 
 detains any thing violently 
 or fraudulently, is bound 
 not only to restore the prin- 
 cipal, but all its fruits and 
 emoluments which would 
 have accrued to the right 
 owner during the time of 
 their being detained. * By 
 proportion to these rules we 
 may judge of the obligation 
 that lies upon all sorts of 
 injm-ious persons : the sa- 
 crilegious, the detainers of 
 tithes, cheaters of men's in- 
 heritances, unjust judges, 
 false witnesses and accusers, 
 those that do fraudently or 
 violently bring men to sin, 
 that force men to drink, 
 that laugh at and disgrace 
 virtue, that persuade ser- 
 vants to run away, or com- 
 mend such purposes ; vio- 
 lent persecutors of religion 
 in any instance : and all 
 of the same nature. 
 
 14. He that hath wronged 
 so many, or in that manner, 
 (as in the way of daily 
 
OF RESTITUTION. 
 
 167 
 
 trade,) that he knows not in 
 what measure he hath done 
 it, or who they are ; must 
 redeem his fault by alms 
 and largesses to the poor, 
 according to the value of his 
 wrongful dealing as near as 
 he can proportion it. Better 
 it is to go begging to Hea- 
 ven, than to go to Hell laden 
 with the spoils of rapine and 
 injustice. 
 
 15. The order of paying 
 the debts of contract or re- 
 stitution are in some in- 
 stances set down by the civil 
 laws of a kingdom, in which 
 cases their rule is to be ob- 
 served. In destitution or 
 want of such rules, we are 
 1. to observe the necessity 
 of the creditor, 2, then the 
 time of the delay, and 3. the 
 special obligations of friend- 
 ship or kindness ; and ac- 
 cording to these in their 
 several degrees make oiu: 
 restitution, if we be not able 
 to do all that we should : 
 but if we be, the best rule 
 is, to do it so soon as we 
 can ; taking our accounts 
 in this, as in our human 
 actions, according to pru- 
 dence and civil or natural 
 conveniences or possibili- 
 ties; only securing these 
 two things : 1. That the 
 duty be not wholly omitted, 
 and 2. That it be not de- 
 » Luke xix. 9. 
 
 ferred at all out of covet- 
 ousness, or any other prin- 
 ciple that is vicious. Re- 
 member that the same day 
 in which Zacheus made re- 
 stitution to all whom he had 
 injured, the same day Christ 
 Himself pronounced that 
 salvation was come to his 
 houses. 
 
 16. But besides the obli- 
 gation arising from contract 
 or default, there is one of 
 another sort which comes 
 from kindness and the acts 
 of charity and friendship . 
 He that does me a favour, 
 hath bound me to make him 
 a return of thankfulness. 
 The obligation comes not by 
 covenant, not by his own 
 express intention, but by 
 the nature of the thing ; 
 and is a duty springing up 
 within the spirit of the ob- 
 liged person, to whom it is 
 more natural to love his 
 friend, and to do good for 
 good, than to return evil for 
 evil : because a man may 
 forgive an injury, but he 
 must never forget a good 
 turn. For every thing that 
 is excellent, and every thing 
 that is profitable, whatso- 
 ever is good in itself or good 
 to me, cannot but be be- 
 loved ; and what we love 
 we naturally cherish and do 
 good to. He therefore that 
 
 t Gratitude. 
 
168 
 
 OF RESTITUTION". 
 
 refuses to do good to them 
 whom he is bound to love, 
 or to love that which did 
 him good, is unnatural and 
 monstrous in his affections, 
 and thinks all the world 
 born to minister to him, 
 with a greediness worse 
 than that of the sea ; which, 
 although it receives all 
 rivers into itself, yet it fur- 
 nishes the clouds and springs 
 with a return of all they 
 need. 
 
 Our duty to benefactors 
 is to esteem and love their 
 
 persons, to make them pro- 
 portionable returns of ser- 
 vice or duty, or profit, ac- 
 cording as we can, or as they 
 need, or as opportunity pre- 
 sents itself, and according 
 to the greatnesses of their 
 kindness ; and to pray to 
 God to make them recom- 
 pence for all the good they 
 have done to us ; which last 
 office is also requisite to be 
 done for our creditors, who 
 in charity have relieved our 
 wants. 
 
 Prayers to be said in relation to the several obli- 
 gations AND offices or Justice. 
 
 A Prayer for the Grace of Obedience, to he said hy all 
 persons under Command. 
 
 Eternal God, great 
 Ruler of men and Angels, 
 who hast constituted all 
 things in a wonderful order, 
 making all the creatures 
 subject to man, and one man 
 to another, and all to Thee, 
 the last link of this admir- 
 able chain being fastened 
 to the foot of Thy throne ; 
 teach me to obey all those 
 whom Thou hast set over 
 me, reverencing their per- 
 sons, submitting indiffer- 
 ently to all their lawful 
 commands, cheerfully un- 
 dergoing those burdens 
 which the public wisdom 
 
 and necessity shall impose 
 upon me ; at no hand mur- 
 muring against Govern- 
 ment, lest the spirit of pride 
 and mutiny, of murmur and 
 disorder, enter into me, and 
 consign me to the portion 
 of the disobedient and rebel- 
 lious, of the despisers of 
 dominion and revilers of 
 dignity. Grant this, holy 
 God, for His sake, who for His 
 obedience to the Father 
 hath obtained the glorifica- 
 of eternal ages, our Lord 
 and Saviour Jesus Christ. 
 Amen. 
 
PEAYERS RELATING TO THE DUTIES OF JUSTICE. 169 
 
 ^ Prayers for Kings and all Magistrates, for our Parents 
 spiritual and natural, are in the following Litanies at 
 the end of the fourth Chapter. 
 
 A Prayer to be said by Subjects, when their Land is 
 invaded and overrun by barbarous or wicked people, 
 enemies of the Religion, or the Government. 
 
 I. 
 
 Eternal God, Thou 
 alone rulest in the King- 
 doms of men, Thou art the 
 great God of battles and 
 recompences, and by Thy 
 glorious wisdom, by Thy 
 Almighty power, and by 
 Thy secret providence, dost 
 determine the events of Avar, 
 and the issues of human 
 counsels, and the returns of 
 peace and victory: now at 
 last be pleased to let the 
 light of Thy countenance, 
 and the effects of a glorious 
 mercy and a gracious par- 
 don, return to this Land. 
 Thou seest how great evils 
 we suffer under the power 
 and tyranny of war ; and 
 although we submit to and 
 adore Thy justice in our suf- 
 ferings, yet be pleased to 
 pity our misery, to hear our 
 complaints, and to provide 
 us of remedy against our 
 present calamities : let not 
 the defenders of a righteous 
 cause go away ashamed, nor 
 our counsels be for ever 
 
 confounded, nor our parties 
 defeated, nor Religion sup- 
 pressed, nor learning dis- 
 countenanced, and we be 
 spoiled of all the exterior 
 ornaments, instruments, and 
 advantages of piety, which 
 Thou hast been pleased 
 formerly to minister to our 
 infirmities, for the interests 
 of Learning and Religion. 
 Amen. 
 
 II. 
 
 We confess, dear God, 
 that we have deserved to 
 be totally extinct and sepa- 
 rate from the Communion 
 of Saints, and the comforts 
 of Religion ; to be made ser- 
 vants to ignorant, unjust 
 and inferior persons ; or to 
 sufiier any other calamity 
 which Thou shalt allot us 
 as the instrument of Thy 
 anger, whom we have so 
 often provoked to wrath and 
 jealousy. Lord, we humbly 
 lie down under the burden 
 of Thy rod ; begging of Thee 
 to remember our infirmities, 
 and no more to remember 
 
170 
 
 PBATERS RELATING TO 
 
 our sins, to support us with 
 Thy staff, to lift us up with 
 Thy hand, to refresh us 
 with Thy gracious eye : 
 and, if a sad cloud of tem- 
 poral infelicities must still 
 encircle us, open unto us 
 the window of Heaven, that 
 with an eye of faith and 
 hope we may see beyond the 
 cloud, looking upon those 
 mercies which in Thy secret 
 providence and admirable 
 wisdom Thou designest to 
 all Thy servants, from such 
 unlikely and sad begin- 
 nings. Teach us diligently 
 to do all our duty, and 
 cheerfully to submit to all 
 Thy will; and, at last, be 
 gracious to Thy people that 
 call upon Thee, that put 
 their trust in Thee, that 
 have laid up all their hopes 
 in the bosom of God, that 
 besides Thee have no helper. 
 
 A7n€7l. 
 
 III. 
 
 Place a Guard of Angels 
 about the person of the 
 KING, and immure him 
 with the defence of Thy 
 right hand, that no unhal- 
 lowed arm may do violence 
 to him. Support him with 
 aids from Heaven in all his 
 battles, trials, and dangers ; 
 that he may in every instant 
 of his temptation become 
 dearer to Thee ; and do Thou 
 
 return to him with mercy 
 and deliverance. Give unto 
 him the hearts of all his 
 people, and put into his 
 hand a prevailing rod of 
 iron, a sceptre of power, and 
 a sword of Justice ; and 
 enable him to defend and 
 comfort the Churches under 
 his protection. 
 
 ly. 
 
 Bless all his friends, re- 
 latives, confederates, and 
 lieges ; direct their coun- 
 sels, unite their hearts, 
 strengthen their hands, bless 
 their actions. Give unto 
 them holiness of intention, 
 that they may with much 
 candour and ingenuity pur- 
 sue the cause of God and 
 the King. Sanctify all the 
 means and instruments of 
 their purposes, that they 
 may not with cruelty, injus- 
 tice, or oppression, proceed 
 towards the end of their 
 just desires : and do Thou 
 crown all their endeavours 
 with a prosperous event, 
 that all may cooperate to, 
 and actually produce, those 
 great mercies which we beg 
 of Thee ; Honour and safety 
 to our Sovereign, defence of 
 his just rights, peace to his 
 people, establishment and 
 promotion to Religion, ad- 
 vantages and encourage- 
 ment to Learning and holy 
 
THE DUTIES OF JUSTICE. 
 
 171 
 
 living, deliverance to all the 
 oppressed, comfort to all Thy 
 faithful people, and from all 
 these, glory to Thy holy 
 Name. Grant this, KING 
 of Kings, for His sake by 
 whom Thou hast consigned 
 us to all Thy mercies and 
 promises, and to whom Thou 
 hast given all power in 
 Heaven and Earth, our Lord 
 and Saviour Jesus Christ. 
 A7nen. 
 
 A Prayer to he said hy 
 Kings or Magistrates, 
 for themselves and their 
 People. 
 
 My God and King, 
 Thou rulest in the King- 
 doms of men ; by Thee 
 Kings reign, and Princes 
 decree justice : Thou hast 
 appointed me under Thyself 
 \_and under my Prince "] to 
 govern this portion of Thy 
 Church according to the 
 laws of Religion and the 
 Common-wealth. Lord, 
 I am but an infirm man, 
 and know not how to de- 
 cree certain sentences with- 
 out erring in judgment : but 
 do Thou give to Thy servant 
 an understanding heart to 
 judge this people, that I 
 may discern between good 
 and evil. Cause me to walk 
 before Thee and all the 
 people in truth and righte- 
 
 " These words to be added 
 
 i2 
 
 ousness, and in sincerity of 
 heart; that I may not re- 
 gard the person of the 
 mighty, nor be afraid of 
 his terror, nor despise the 
 person of the poor, and re- 
 ject his petition ; but that, 
 doing justice to all men, I 
 and my people may receive 
 mercy of Thee, peace and 
 plenty in our days, and mu- 
 tual love, duty, and corre- 
 spondence, that there be no 
 leading into captivity, no 
 complaining in our streets ; 
 but we may see the Church 
 in prosperity all our days, 
 and Religion established 
 and increasing. Do Thou 
 establish the house of Thy 
 servant, and bring me to a 
 participation of the glories 
 of Thy Kingdom, for His 
 sake who is my Lord and 
 King, the holy and ever- 
 blessed Saviour of the world, 
 our Redeemer Jesus. Amen. 
 
 A Prayer to he said hy Pa- 
 rents for their Children. 
 
 Almighty and most 
 merciful Father, who hast 
 promised children as a re- 
 ward to the righteous, and 
 hast given them to me as a 
 testimony of Thy mercy, and 
 an engagement of my duty; 
 be pleased to be a Father 
 unto them, and give them 
 healthful bodies, under- 
 
 by a delegate or inferior. 
 
172 
 
 PRATERS RELATI^'G TO 
 
 standing Souls, and sancti- 
 fied spirits, that they may 
 be Thy servants and Thy 
 children all their days. Let 
 a gi'eat mercy and provi- 
 dence lead them through 
 the dangers and tempta- 
 tions and ignorances of 
 theu" youth, that they may 
 never run into folly and the 
 evils of an unbridled appe- 
 tite. So order the accidents 
 of their lives, that by good 
 education, careful tutors, 
 holy example, innocent 
 company, prudent counsel, 
 and Thy restraining gTace, 
 their duty to Thee may be 
 secured in the midst of a 
 crooked and untoward gene- 
 ration : and, if it seem good 
 in Thy eyes, let me be en- 
 abled to provide conveni- 
 ently for the support of their 
 persons, that they may not 
 be destitute and miserable in 
 my death ; or if Thou shalt 
 call me off from this world 
 by a more timely summons, 
 let their portion be, Thy 
 care, mercy, and providence, 
 over their bodies and Souls : 
 and may they never live 
 vicious lives, nor die violent 
 or untimely deaths ; but let 
 them glorify Thee here with 
 a free obedience, and the 
 duties of a whole life : that, 
 when they have served Thee 
 in their generations, and 
 have profited the Christian 
 
 Common wealth, they may 
 be co-heirs with Je&us in the 
 glories of Thy eternal King- 
 dom, through the same our 
 Lord Jesus Christ, Amen, 
 
 A Prayer to he said hy Mas- 
 ters of Families, Curates, 
 Tutors, or other oUiged 
 persons,for their charges. 
 
 Almighty God, merci- 
 ful and gracious, have mercy 
 upon my Family [or Pupils, 
 or Parishioners, &c.] and all 
 committed to my charge : 
 sanctify them with Thy 
 grace, preserve them with 
 Thy providence, guard them 
 from all evil by the custody 
 of Angels, direct them in 
 the ways of peace and holy 
 Religion by my Ministery 
 and the conduct of Thy most 
 Holy Spirit, and consign 
 them all with the participa- 
 tion of Thy blessings and 
 graces in this world, with 
 healthful bodies, with good 
 understandings, and sancti- 
 fied spirits, to a full fruition 
 of Thy glories hereafter, 
 through Jesus Christ our 
 Lord. 
 
 A Prayer to he said hy Mer- 
 chants, Tradesmen, and 
 Handicrafts-rtien. 
 
 Eternal God, Thou 
 Fountain of justice, mercy, 
 and benediction, who by my 
 education and other effects 
 
THE DUTIES OF JUSTICE. 
 
 173 
 
 of Thy Providence hast 
 called me to this profession, 
 that by my industry I may 
 in my small proportion work 
 together for the good of my- 
 self and others ; I humbly 
 beg Thy grace to guide me 
 in my intention, and in the 
 transaction of my afiairs, 
 that I may be diligent, just, 
 and faithful : and give me 
 Thy favour, that this my 
 labour may be accepted by 
 Thee as a part of my neces- 
 sary duty : and give me Thy 
 blessing to assist and pros- 
 per me in my calling, to 
 such measures as Thou shalt 
 in mercy choose for me : and 
 be pleased to let Thy Holy 
 Spirit be for ever present 
 with me, that I may never 
 be given to covetousness and 
 sordid appetites, to lying 
 and falsehood, or any other 
 base, indirect, and beggarly 
 arts ; but give me prudence, 
 honesty and Christian sin- 
 cerity, that my Trade may 
 be sanctified by my Reli- 
 gion, my labour by my in- 
 tention and Thy blessing ; 
 that, when I have done my 
 portion of work Thou hast 
 allotted me, and improved 
 the talent Thou hast en- 
 trusted to me, and served 
 the Common-wealth in my 
 capacity, I may receive the 
 mighty price of my high 
 calling, which I expect and 
 beg, in the portion and in- 
 
 heritance of the ever blessed 
 Saviour and Redeemer Jesus. 
 Amen. 
 
 A Prayer to he said hy 
 Debtors, and all persons 
 obliged whether by crime 
 or contract. 
 
 Almighty God, who art 
 rich unto all, the treasury 
 and fountain of all good, of 
 all justice, and all mercy, 
 and all bounty, to whom we 
 owe all that we are, and all 
 that we have, being Thy 
 Debtors by reason of our 
 sins, and by Thy own graci- 
 ous contract made with us 
 in Jesus Christ ; teach me 
 in the first place to perform 
 all my Obligations to Thee, 
 both of duty and thankful- 
 ness ; and next enable me 
 to pay my duty to all my 
 friends, and my debts to all 
 my Creditors, that none be 
 made miserable or lessened 
 in his estate by his kindness 
 to me, or traffick with me. 
 Forgive me all those sins 
 and irregular actions by 
 which I entered into debt 
 further than my necessity 
 required, or by which such 
 necessity was brought upon 
 me : but let not them sufier 
 by occasion of my sin. Lord, 
 reward aU their kindness 
 into their bosoms, and make 
 them recompense where I 
 cannot, and make me very 
 willing in all that I can, and 
 
174 PRAYERS RELATING TO THE DUTIES OP JUSTICE. 
 
 able for all that I am ob- 
 liged to : or, if it seem good 
 in Thine eyes to afflict me 
 by the continuance of this 
 condition, yet make it up 
 by some means to them, that 
 the prayer of Thy servant 
 may obtain of Thee at least 
 to pay my debt in blessings. 
 Ame7i. 
 
 Lord, sanctify and for- 
 give all that I have tempted 
 to evil by my discourse or 
 my example : instruct them 
 in the right way whom I 
 have led to error, and let 
 me never run further on the 
 score of sin : but do Thou 
 blot out all the evils I have 
 done by the sponge of Thy 
 passion, and the blood of 
 Thy Cross ; and give me a 
 deep and an excellent re- 
 pentance, and a free and a 
 gracious pardon, that Thou 
 mayest answer for me, 
 Lord, and enable me to 
 stand upright in judgment; 
 for in Thee, Lord, have I 
 trusted, let me never be 
 confounded. Pity me and 
 instruct me, guide me and 
 support me, pardon me and 
 save me, for my sweet Sa- 
 viour Jesus Christ His sake. 
 Amen. 
 
 A Frayer for Patron and 
 Benefactors. 
 Almighty God, Thou 
 
 Fountain of all good, of all 
 excellency both to Men and 
 Angels, extend Thine abun- | 
 dant favour and loving kind- | 
 ness to my Patron, to all " 
 my Friends and Benefac- 
 tors : reward them and make 
 them plentiful recompence 
 for all the good which from 
 Thy merciful providence 
 they have conveyed unto 
 me. Let the light of Thy 
 countenance shine upon 
 them, and let them never 
 come into any affliction or 
 sadness, but such as may 
 be an instrument of Thy 
 glory and their eternal com- 
 fort. Forgive them all 
 their sins ; let Thy Divinest 
 Spirit preserve them from 
 all deeds of darkness. Let 
 Thy ministering Angels 
 guard their persons from 
 the violence of the spirits of 
 darkness. And Thou who 
 knowest every degree of 
 their necessity by Thy in- 
 finite wisdom, give supply 
 to all their needs by Thy 
 glorious mercy, preserving 
 their persons, sanctifying 
 their hearts, and leading 
 them in the ways of righte- 
 ousness, by the waters of 
 comfort, to the land of eter- 
 nal rest and glory, through 
 Jesus Christ our Lord. 
 Amen. 
 
CHAP. IV. 
 
 OP CHRISTIAN RELIGION. 
 
 Religion in a large sense 
 doth signify the whole duty 
 of Man ; comprehending in 
 it Justice, Charity, and So- 
 briety : because all these 
 being commanded by God, 
 they become a part of that 
 honour' and worship which 
 we are bound to pay to Him. 
 And thus the word is used 
 in S.Jarnes : ^'^ Pure Religion 
 and undefiled before God 
 and the Father is this; To 
 visit the fatherless and 
 widows in their affliction, 
 and to keep himself unspot- 
 ted from the loorld'^.^'' But 
 in a more restrained sense 
 it is taken for that part of 
 duty which particularly re- 
 lates to God in our worship- 
 pings and adoration of Him, 
 in confessing His excellen- 
 cies, loving His person, ad- 
 miring His goodness, believ- 
 ing His Word, and doing all 
 that which may in a proper 
 and direct manner do Him 
 honour. It contains the 
 duties of the first Table 
 
 * James i. 27. 
 
 only, and so it is called God- 
 liness'^ , and is by S. Paul 
 distinguished from Justice 
 and Sobriety. In this sense 
 I am now to explicate the 
 parts of it. 
 
 Of the internal actions of 
 Religion. 
 
 Those I call the internal 
 actions of Religion, in which 
 the Soul only is employed, 
 and ministers to God in the 
 special actions of Faith, 
 Hope,2indiCharity. Faithhe- 
 lievesthe Revelations of God: 
 Hope expects His Promises : 
 and Charity loves His excel- 
 lencies and mercies. Faith 
 gives our understanding to 
 God : Hope gives up all 
 the passions and affections 
 to Heaven and heavenly 
 things : and Charity gives 
 the Will to the service of 
 God. Faith is opposed to 
 Infidelity, Hope to Despair, 
 Charity to Enmity and Hos- 
 tility; and these three sanc- 
 tify the whole Man, and 
 y Tit. ii. 12. 
 
176 
 
 OF FAITH. 
 
 make our duty to God and 
 obedience to His Command- 
 ments to be chosen, reason- 
 
 able, and delightful, and 
 therefore to be entire, 'per- 
 severing, and universal. 
 
 Sect. I. 
 
 OF FAITH. 
 
 The acts and offices of Faith are, 
 
 1, To believe every thing 
 which God hath revealed to 
 us ; and when once we are 
 convinced that God hath 
 spoken it, to make no far- 
 ther enquiry, but humbly 
 to submit ; ever remember- 
 ing, that there are some 
 things which our under- 
 standing cannot fathom, 
 nor search out their depth. 
 
 2. To believe nothing con- 
 cerning God, but what is 
 honoui-able and excellent ; 
 as knowing that belief to be 
 no honouring of God, which 
 entertains of Him any dis- 
 honourable thoughts. Faith 
 is the parent of Charity ; 
 and whatsoever Faith enter- 
 tains, must be apt to pro- 
 duce love to God : but he 
 that believes God to be cruel 
 or unmerciful, or a rejoicer 
 in the unavoidable damna- 
 tion of the greatest part of 
 mankind, or that he speaks 
 one thing and privately 
 means another; thinks evil 
 thoughts concerning God, 
 and such as for which we 
 
 should hate a man, and 
 therefore are great enemies 
 of Faith, being apt to de- 
 stroy Charity. Our Faith 
 concerning God must be as 
 Himself hath revealed and 
 described His own excellen- 
 cies : and in our discourses 
 we must remove from Him 
 all imperfection, and attri- 
 bute to Him all excellency, 
 3. To give ourselves wholly 
 up to Christ in heart and 
 desire, to become Disciples 
 of His doctrine with choice 
 (besides conviction), being 
 in the presence of God but 
 as Idiots, that is, without 
 any principles of our own 
 to hinder the truth of God ; 
 but sucking in greedily all 
 that God hath taught us, 
 believing it infinitely, and 
 loving to believe it. For this 
 is an act of Love reflected 
 upon Faith, or an act of 
 Faith leaning upon Love. 
 
 4. To believe all God's 
 promises, and that whatso- 
 ever is promised in Scrip- 
 ture shall on God's part be 
 
OF FAITH. 
 
 177 
 
 as surely performed as if we 
 had it in possession. This 
 act makes us to rely upon 
 God with the same confi- 
 dence as we did on our Pa- 
 rents when we were chil- 
 dren, when we made no 
 doubt but whatsoever we 
 needed we should have it if 
 it were in their power. 
 
 5. To believe also the con- 
 ditions of the promise, or 
 that part of the revelation 
 which concerns our duty. 
 Many are apt to believe the 
 Article of Remission of sins, 
 but they believe it without 
 the condition of repentance, 
 or the fruits of holy life: 
 and that is to believe the 
 Article otherwise than Ood 
 intended it. For the Cove- 
 nant of theGospel is the great 
 object ofFaith, and that sup- 
 poses our duty to answer 
 His grace ; that Ood will be 
 our God^ so long as we are 
 His people. The other is 
 not Faith, but Flattery. 
 
 6. To profess publicly the 
 doctrine of Jesv^ Christ, 
 openly owning whatsoever 
 He hath revealed and com- 
 manded, not being ashamed 
 of the Word of God, or of 
 any practices enjoined by 
 it ; and this, without com- 
 plying with any man's in- 
 terest, not regarding favour, 
 nor being moved with good 
 
 * Dial, ad 
 
 words, not fearing disgrace, 
 or loss, or inconvenience, or 
 death itself. 
 
 7. To pray without doubt- 
 ing, without weariness, with- 
 out faintness, entertaining 
 no jealousies or suspicions 
 of God, but being confident 
 of God's hearing us, and of 
 His returns to us, whatso- 
 ever the manner or the in- 
 stance be, that, if we do our 
 duty, it will be gracious and 
 merciful. 
 
 These acts of Faith are 
 in several degrees in the 
 servants of Jesus; some 
 have it but as a grain of 
 mustard-seed, some grow up 
 to a plant, some have the 
 fulness of faith: but the 
 least faith that is, must be 
 a persuasion so strong as to 
 make us undertake the do- 
 ing of all that duty which 
 Christ built upon the found- 
 ation of believing. But we 
 shall best discern the truth 
 of our Faith by these fol- 
 lowing signs. S. Hierome^ 
 reckons three. 
 
 Signs of true Faith. 
 
 1. An earnest and vehe- 
 ment Prayer ; for it is im- 
 possible we should heartily 
 believe the things of God 
 and the glories of the Gos- 
 pel, and not most importu- 
 nately desire them. For 
 
 ver. Lucif. 
 
 3 
 
178 OF F 
 
 every thing is desired ac- 
 cording to our belief of its 
 excellency and possibility. 
 
 2. To do nothing for vain 
 glory, but wholly for the 
 interests of Religion, and 
 these Articles we believe : 
 valuing not at all the ru- 
 mours of men, but the praise 
 of Ood^ to whom by faith 
 we have given up all our 
 intellectual faculties. 
 
 3. To be content with 
 Ood for our Judge, for our 
 Patron, for our Lord, for our 
 friend; desiring God to be 
 all in all to us, as we are in 
 our understanding and affec- 
 tions wholly His. 
 
 Add to these ; 
 
 4. To be a stranger upon 
 earth in our affections, and 
 to have all our thoughts 
 and principal desires fixed 
 upon the matters of Faith, 
 the things of Heaven. For, 
 if a man were adopted heir 
 to C(£sar, he would (if he 
 believed it real and effec- 
 tive) despise the present, 
 and wholly be at Court in 
 his Father's eye ; and his 
 desires would out-run his 
 swiftest speed, and all his 
 thoughts would spend them- 
 selves in creating ideas and 
 little phantastic images of 
 his future condition. Now 
 God hath made us Heirs of 
 
 * Jam. ii. 18. marginal reading, 
 
 His Kingdom, and Co-heirs 
 with Jesus : if we believed 
 this, we would think and 
 affect and study accord- 
 ingly. But he that rejoices 
 in gain, and his heart dwells 
 in the world, and is espoused 
 to a fair estate, and trans- 
 ported with a light moment- 
 ary joy, and is afflicted 
 with losses, and amazed with 
 temporal persecutions, and 
 esteems disgrace or poverty 
 in a good cause to be in- 
 tolerable ; this man either 
 hath no inheritance in 
 Heaven, or believes none ; 
 and believes not that he is 
 adopted to be the Son of God, 
 the Heir of eternal Glory. 
 
 5. S. Jameis sign is the 
 best : '•'' Shewme thy faith I y 
 thy works". ^^ Faith makes 
 the Merchant diligent and 
 venturous, and that makes 
 him rich. Ferdinando of 
 Aragon believed the story 
 told him by Columbus, and 
 therefore he furnished him 
 with ships, and got the West 
 Indies by his Faith in the 
 undertaker. But Henry the 
 Seventh oiEngland believed 
 him not, and therefore trust- 
 ed him not with shipping,and 
 lost all the purchase of that 
 Faith. It is told us by Christ, 
 " He that forgives, shall be 
 forgiven^:'''' if we believe 
 this, it is certain v/e shall 
 b Luke vi. 37. 
 
forgive our enemies ; for 
 none of us all but need and 
 desire to be forgiven. No 
 man can possibly despise or 
 refuse to desire such excel- 
 lent glories as aje revealed 
 to them that are servants of 
 Christ ; and yet we do no- 
 thing that is commanded us 
 as a condition to obtain 
 them. No man could work 
 a day's laboxu' without faith : 
 but because he believes he 
 shall have his wages at the 
 day's or week's end, he does 
 his duty. But he only be- 
 lieves, who does that thing 
 which other men in the like 
 cases do when they do be- 
 lieve. He that believes 
 money gotten with danger 
 is better than poverty with 
 sa^fety, will venture for it in 
 unknown lands or seas ; and 
 so will he that believes it 
 better to get Heaven with 
 labom-, than to go to Hell 
 with pleasure, 
 
 6. He that helieves does 
 not make haste = / but waits 
 patiently till the times of 
 refreshment come, and dares 
 trust God for the morrow, 
 and is no more solicitous for 
 the next year, than he is for 
 that which is past : and it 
 is certain, that man wants 
 Faith, who dares be more 
 confident of being supplied 
 when he hath money in his 
 
 OP FAITH. 17& 
 
 purse, than when he hath 
 it only in bills of exchange 
 from God ; or that relies 
 more upon his own industry 
 than upon God's providence, 
 when his o^wti industry fails 
 him. If you dare trust to 
 God when the case to hu- 
 man reason seems impossi- 
 ble, and trust to God then 
 also out of choice, not be- 
 cause you have nothing else 
 to trust to, but because he 
 is the only support of a just 
 confidence ; then you give 
 a good testimony of your 
 Faith. 
 
 7. True Faith is confi- 
 dent, and will venture all 
 the world upon the strength 
 of its persuasion. Will you 
 lay your life on it, your es- 
 tate, your reputation, that 
 the doctrine of JESUS 
 CHRIST is true in every 
 Article 1 Then you have 
 true Faith. But he that 
 fears men more than God, 
 believes men more than he 
 believes in God. 
 
 8. Faith, if it be true, 
 living, and justifying, can- 
 not be separated from a 
 good life : it works mira- 
 cles, makes a drunkard be- 
 come sober, a lascivious per- 
 son become chaste, a cove- 
 tous man become liberal ; 
 it overcomes the wo'dd^; it 
 works righteousness^; and 
 
 Isa. sxriii. 16. 
 
 1 John V. 4. 
 
 •• Heb. xi. 33. 
 
180 
 
 OF FAITH. 
 
 makes us diligently to do, 
 and cheerfully to suffer, 
 whatsoever God hath placed 
 in our way to Heaven. 
 
 The Means and Instruments 
 to obtain Faith are, 
 
 1. An humble, willing, 
 and docile mind, or desire 
 to be instructed in the way 
 of God : for persuasion en- 
 ters like a sun-beam, gently, 
 and without violence : and 
 open but the window, and 
 draw the curtain, and the 
 Sun of Righteousness will 
 enlighten your darkness. 
 
 2. Remove all prejudice 
 and love to every thing 
 which may be contradicted 
 by Faith. How can ye be- 
 lieve (said Christ) that re- 
 ceive praise one of another '? 
 An unchaste man cannot 
 easily be lirought to believe 
 that without purity he shall 
 never see God. He that 
 loves riches, can hardly be- 
 lieve the doctrine of pover- 
 ty and renunciation of the 
 world : and Alms and Mar- 
 tyrdom and the doctrine of 
 the Cross is folly to him that 
 loves his ease and pleasures. 
 He that hath within him 
 any principle contrary to 
 the doctrines of Faith, can- 
 not easily become a Disciple. 
 
 ^ John V. 44. B Jam. i. 5. ^ Luke xi. 13. 
 
 ' In rebus miris summa crwdendi ratio est omnipotentia Creatoris, 
 S. Aug. 
 
 3. Prayer, which is in- 
 strumental to every thing, 
 hath a particular promise 
 in this thing. He that lacks 
 wisdom let him. ask it of 
 God ^ ; and if you give good 
 things to your children, how 
 much more shall your Hea- 
 venly Father give His Spirit 
 to them that ask Him^? 
 
 4. The consideration of 
 the Divine omnipotence and 
 infinite wisdom, and our own 
 ignorance, are great instru- 
 ments of curing all doubt- 
 ing, and silencing the mur- 
 murs of infidelity \ 
 
 5. Avoid all curiosity of 
 enquiry into particulars and 
 circumstances aud myste- 
 ries : for true faith is full 
 of ingenuity and hearty sim- 
 plicity, free from suspicion, 
 wise and confident, trust- 
 ing upon generals, without 
 watching and prying into 
 unnecessary or undiscerni- 
 ble particulars. No man 
 carries his bed into his field, 
 to watch how his corn grows, 
 but believes upon the gene- 
 ral order of Providence and 
 Nature ; and at Harvest 
 finds himself not deceived. 
 
 6. In time of temptation 
 be not busy to dispute, but 
 rely upon the Conclusion, 
 and throw your self upon 
 
OF FAITH. 
 
 181 
 
 God, and contend not with 
 Him but in prayer, and in 
 the presence and with the 
 help of a prudent untempt- 
 ed Guide : and be sure to 
 esteem all changes of belief 
 which oflfer themselves in 
 the time of your greatest 
 weakness (contrary to the 
 persuasions of your best un- 
 derstanding) to be tempta- 
 tions, and reject them accor- 
 dingly. ^ 
 
 7 It is a prudent course 
 that in our health and best 
 advantages we lay up parti- 
 cular arguments and instru- 
 ments of persuasion and con- 
 fidence, to be brought forth 
 and used in the great day 
 of expense ; and that espe- 
 cially, in such things in 
 which we use to be most 
 tempted, and in which we 
 are least confident, and 
 which are most necessary, 
 
 and which commonly the 
 Devil uses to assualt us 
 withal in the days of our 
 visitation. 
 
 8. The wisdom of the 
 Church of God is very 
 remarkable in appointing 
 Festivals, or Holy-days, 
 whose Solemnity and Offices 
 have no other special busi- 
 ness but to record the Arti- 
 cle of the day ; such as 
 Trinity Sunday, Ascension, 
 Easter, Christmas-day; and 
 to those persons who can 
 only believe, not prove or 
 dispute, there is no better 
 instrument to cause the 
 remembrance and plain no- 
 tion, and to endear the afiec- 
 tion and hearty assent to 
 the Article, than the pro- 
 claiming and recommending 
 it by the festivity and joy 
 of a Holy-day. 
 
 Sect. II. 
 
 OP THE HOPE OF A CHKISTIAN. 
 
 Faith differs from Hope 
 in the extension of its ob- 
 ject, and in the intension 
 of degree. S. Austin^ thus 
 accounts their differences. 
 Faith is of all things reveal- 
 ed ; good and bad, rewards 
 and punishments ; of things 
 past, present, and to come ; 
 
 k Ench 
 
 of things that concern us, 
 and of things that concern 
 us not : but Hope hath for 
 its object things only that 
 are good and fit to be hoped 
 for, future, and concerning 
 om-selves : and because these 
 things are offered to us upon 
 conditions of which we may 
 
 irid. c. 8. 
 
182 
 
 OF HOPE. 
 
 SO fail as we may change 
 our will, therefore our cer- 
 tainty is less than the ad- 
 herences of Faith ; which 
 (because Faith relies only 
 upon one proposition, that 
 is, the truth of the Word 
 of God) cannot be made 
 uncertain in themselves, 
 though the object of our 
 Hope may become uncertain 
 to us, and to our possession. 
 For it is infallibly certain, 
 that there is Heaven for 
 all the godly, and for me 
 amongst them all if I do 
 my duty. But that I shall 
 enter into Heaven, is the 
 object of my Hope, not of 
 my Faith ; and is so sure, as 
 it is certain I shall persevere 
 in the ways of God. 
 
 The acts of Ilope are ; 
 
 1. To rely upon God 
 with a confident expecta- 
 tion of His promises ; ever 
 esteeming that every pro- 
 mise of God is a magazine 
 of all that grace and relief 
 which we can need in that 
 instance for which the pro- 
 mise is made. Every degree 
 of Hope is a degree of Con- 
 fidence. 
 
 2. To esteem all the dan- 
 ger of an action, and the 
 possibilities of miscarriage, 
 and every cross accident 
 that can intervene, to be 
 
 ' Rom. V. 3 : 2 Cor. vii. 4 
 
 no defect on God's part, but 
 either a mercy on His part, 
 or a fault on ours : for then 
 we shall be sure to trust in 
 God when we see Him to 
 be our confidence, and our- 
 selves the cause of all mis- 
 chances. The hojye of a, 
 Christian is Prudent and 
 religious. 
 
 3. .To rejoice in the midst 
 of a misfortune or seeming 
 sadness ; knowing that this 
 may work for good, and will, 
 if we be not wanting to our 
 Souls. This is a direct act 
 of Hope ; to look through 
 the cloud, and look for a 
 beam of the light from God : 
 and this is called in Scrip- 
 ture, Rejoicing in tribida- 
 tio7i\ when the God of Hope 
 fills us with all jog in be- 
 lieving^. Every degree of 
 Hope brings a degree of Joy. 
 
 4. To desire, to pray, and 
 to long for the great object 
 of our Hope, the mighty 
 price of our high calling ; 
 and to desire the other 
 things of this life as they 
 are promised ; that is, so 
 far as they a.re made neces- 
 sary and useful to us, in 
 order to God's glory and the 
 great end of Souls. Hope 
 and Fasting are said to be 
 the two wings of Prayer. 
 Fasting is but as the wing 
 of a Bird ; but Hope is like 
 
 «» Rom. XV. 13. 
 
the wing of an Angel soar- 
 ing up to Heaven, and bears 
 our prayers to the throne of 
 Grace. Without Hope it is 
 impossible to pray : but 
 Hope makes our prayers 
 reasonable, passionate, and 
 religious ; for it relies upon 
 God's promise, or experi- 
 ence, or providence, and 
 story. Prayer is ahvays in 
 froiwrtion to our Hope zea- 
 lous and affectionate. 
 
 5. Perseverance is the per- 
 fection of the duty of Hope, 
 and its last act : and so long 
 as our hope continues, so 
 long Ave go on in duty and 
 diligence : but he that is to 
 raise a castle in an hour, 
 sits down and does nothing 
 towards it : and Herod the 
 sophister left off to teach 
 his son, when he saw that 
 24 Pages appointed to v^^ait 
 on him, and called by the 
 several letters of the alpha- 
 bet, could never make him 
 to understand his letters 
 perfectly. 
 
 Rules to govern our Hope. 
 1. Let your Hope he mo- 
 derate; proportioned to your 
 state, person, and condition, 
 whether it be for gifts or 
 graces, or temporal favours. 
 It is an ambitious hope for 
 persons whose diligence is 
 like them that are least in 
 the kinodom of Heaven, to 
 
 OF HOPE. 183 
 
 believe themselves endeared 
 to God as the greatest Saints, 
 or that they shall have a 
 throne equal to S. Paul, or 
 the blessed Virgin Mary. 
 A stammerer cannot with 
 moderation hope for the gift 
 of tongues ; or a peasant to 
 become learned as Origen : 
 or if a beggar desires or 
 hopes to become a king, or 
 asks for a thousand pound 
 a year, we call him impu- 
 dent ; not passionate, much 
 less reasonable. Hope that 
 God will crown your en- 
 deavours with equal mea- 
 sures of that reward which 
 He indeed freely gives, but 
 yet gives according to our 
 proportions. Hope for good 
 success according to, or not 
 much beyond, the efficacy 
 of the causes and the in- 
 strument : and let the hus- 
 bandman hope for a good 
 harvest ; not for a rich king- 
 dom, or a victorious army. 
 
 2. Let your Hope he vjell 
 founded, relying upon just 
 confidences ; that is, upon 
 God according to His reve- 
 lations and promises. For 
 it is possible for a man to 
 have a vain hope upon God : 
 and in matters of Religion 
 it is presumption to hope 
 that God's mercies will be 
 poured forth upon lazy per- 
 sons that do nothing to- 
 wards holy and strict walk- 
 
184 
 
 OP HOPE. 
 
 ing, nothing (I say) but 
 trust and long for an event 
 besides and against all dis- 
 position of the means. Every 
 false principle in Religion 
 is a reed of Egypt, false and 
 dangerous. * Kely not in 
 temporal things upon un- 
 certain prophecies and astro- 
 logy, not upon our own wit 
 or industry, not upon gold 
 or friends, not upon armies 
 and princes ; expect not 
 health from physicians that 
 cannot cure their ovra 
 breath, much less their mor- 
 tality : use all lawful in- 
 struments, but expect no- 
 thing from them above their 
 natural or ordinary efficacy ; 
 and, in the use of them, from 
 God expect a blessing. A 
 hope that is easy and credu- 
 lous, is an arm of flesh "^ ; an 
 ill supporter without a bone. 
 
 3. Let your Hope be ivith- 
 out vanity, or garishness of 
 spirit ; but sober, grave, and 
 silent; fixed in the heart, 
 not borne upon the lip ; apt 
 to support our spirits with- 
 in, but not to provoke envy 
 abroad. 
 
 4. Let your Hope he of 
 things possible, safe, and use- 
 ful. He that hopes for an 
 opportunity of acting his 
 revenge, or lust, or rapine ; 
 watches to do himself a mis- 
 chief. All evils of ourselves 
 
 or brethren are objects of 
 our fear, not hope : and 
 when it is truly understood, 
 things useless and unsafe 
 can no more be wished for, 
 than things impossible can 
 be obtained. 
 
 5. Let your Hope be pati- 
 ent, without tediousness of 
 spirit, or hastiness of pre- 
 fixing time. Make no limits 
 or prescriptions to God, but 
 let your prayers and en- 
 deavours go on still with a 
 constant attendance on the 
 periods of God's providence. 
 The men of Bethulia re- 
 solved to wait upon God but 
 five days longer: but de- 
 liverance stayed seven days, 
 and yet came at last". And 
 take not every accident for 
 an argument of despair : but 
 go on still in hoping ; and 
 begin again to work, if any 
 ill accident have interrupt- 
 ed you. 
 
 Means of Hope, and reme- 
 dies against Despair. 
 
 The means to cure De- 
 spair, and to continue or in- 
 crease Hope, are partly by 
 consideration, partly by ex- 
 ercise. 
 
 1. Apply your mind to 
 the cure of all the proper 
 causes of Despair : and they 
 are, weakness of Spirit, or 
 violence of Passion. He 
 
 Jer. xvii. 5. 
 
 Judith vii. 30; viii. 15; xiii. 11. 
 
that greedily covets, is im- 
 patient of delay, and despe- 
 rate in contrary accidents ; 
 and he that is little of heart, 
 is also little of hope, and apt 
 to sorrow and suspicion p. 
 
 2. Despise the things of 
 the "World, and be indiffe- 
 rent to all changes and 
 events of providence : and, 
 for the things of God, the 
 promises are certain to be 
 performed in kind ; and 
 where there is less variety 
 of chance, there is less pos- 
 sibility of being mocked : 
 but he that creates to him- 
 self thousands of little hopes, 
 uncertain in the promise, 
 fallible in the event, and 
 depending upon ten thou- 
 sand circumstances, (as are 
 all the things of this World); 
 shall often fail in his ex- 
 pectations, and be used to 
 arguments of distrust in 
 such hopes. 
 
 3. So long as your hopes 
 are regular and reasonable, 
 though in temporal affairs, 
 (such as are,deliverance from 
 enemies, escaping a storm or 
 shipwreck, recovery from a 
 sickness, ability to pay your 
 debts, &c.) remember, that 
 there are some things ordi- 
 nary, and some things ex- 
 traordinary, to prevent De- 
 spair, la ordinary, remem- 
 
 3PE. Ig5 
 
 ber, that the very hoping in 
 God is an endearment of 
 Him, and a means to obtain 
 the blessing, "/ will deliver 
 him because he hath put his 
 trust in Me i." 2. There are 
 in God all those glorious 
 attributes and excellencies, 
 which in the nature of things 
 can possibly create or con- 
 firm Hope. God is 1 . Strong, 
 
 2. Wise, 3. True, 4. Loving. 
 There cannot be added ano- 
 ther capacity to create a 
 confidence : for upon these 
 premisses we cannot fail of 
 receiving what is fit for us. 
 
 3. God hath obliged Himself 
 by promise, that we shall 
 have the good of every thing 
 we desire : for even losses 
 and denials shall loork for 
 the good of them that fear 
 God". And if we will trust 
 the Truth of God for per- 
 formance of the general, we 
 may well trust His Wisdom 
 to choose for us the particu- 
 lar. * But the extraordina- 
 ries of God are apt to supply 
 the defect of all natural and 
 human possibilities. 1. God 
 hath in many instances 
 given extraordinary virtue 
 to the active causes and in- 
 struments : to a jaw-bone 
 to kill a multitude « ; to 300 
 men, to destroy^ a great 
 Armyt; to Jonathan and 
 
 q Ps. xci. 14. 
 
 Rom. viii. 28. 
 
 Judg. XV. 15. 
 
 Judg. vii. 
 
186 OF HOPE. 
 
 his Armour-bearer, to rout 
 a whole Garrison i. 2. He 
 hath given excellent suffer- 
 ance and vigorousness to 
 the sufferers ; arming them 
 with strange courage, he- 
 roical fortitude, invincible 
 resolution, and glorious 
 patience : and thus He 
 lays no more upon us than 
 Yfe are able to bear ; for 
 when He increases our suf- 
 ferings, He lessens them by 
 increasing our patience. 3. 
 His providence is extrare- 
 gular, and produces strange 
 things beyond common 
 rules : and He that led 
 Israel through a sea, and 
 made a rock pour forth wa- 
 ters and the Heavens to 
 give them bread and flesh, 
 and whole armies to be 
 destroyed with phantastic 
 noises X, and the fortune of 
 all France to be recovered 
 and entirely revolved by the 
 arms and conduct of a Girl y 
 against the torrent of the 
 English fortune and chi- 
 valry ; can do what He 
 please, and still retains the 
 same affections to His people, 
 and the same providence 
 over mankind, as ever. And 
 it is impossible for that man 
 to despair, who remembers 
 that his helper is Omnipo- 
 tent, and can do what He 
 
 ■ 1 Sam. xiv. 
 
 y Joanof Arc. A.D. 1429. 
 
 please z. Let us rest there 
 a while ; He can if He please : 
 and He is infinitely loving^ 
 willing enough : and He is 
 infinitely wise ; choosing 
 better for us, than we can 
 do for ourselves. This in 
 all ages and chances hath 
 supported the afflicted peo- 
 ple of God, and carried them 
 on dry ground through a 
 Red Sea. God invites and 
 cherishes the hopes of men 
 by all the variety of His 
 Providence, 
 
 4. If your case be brought 
 to the last extremity, and 
 that you are at the pit's 
 brink, even the very margin 
 of the grave, yet then de- 
 spair not : at least put it off 
 a little longer : and remem- 
 ber, that whatsoever final 
 accident takes away all Hope 
 from you, if you stay a little 
 longer, and in the mean 
 while bear it sweetly, it will 
 also take away all Despair 
 too. For when you enter 
 into the regions of death, 
 you rest from all your la- 
 bours and your fears. 
 
 5. Let them who are 
 tempted to despair of their 
 salvation, consider how 
 much Christ suffered to re- 
 deem us from sin and its 
 eternal punishment : and 
 he that considers this, must 
 
 * 2 Kings vii. 6 ; xix. 7. 
 Ed. ' Heb. ii. 18. 
 
needs believe that the de- 
 sires which God had to save 
 us were not less than infi- 
 nite, and therefore not easily 
 to be satisfied without it. 
 
 6. Let no man despair of 
 God's mercies to forgive 
 him, unless he be sure that 
 his sins are greater than 
 God's mercies. If they be 
 not, we have much reason 
 to hope that the stronger 
 ingredient will prevail, so 
 long as we are in the time 
 and state of repentance, and 
 within the possibilities and 
 latitude of the Covenant ; 
 and as long as any promise 
 can but reflect upon him 
 with an oblique beam of 
 comfort. Possibly the man 
 may err in his judgment of 
 circumstances, and there- 
 fore let him fear: but be- 
 cause it is not certain he is 
 mistaken,let him not despair. 
 
 7. Consider, that God, 
 who knows all the events 
 of men and what their final 
 condition shall be, who shall 
 be saved, and who will 
 perish ; yet He treateth 
 them as His own, calls them 
 to be His own, ofiers fair 
 conditions as to His own ; 
 gives them blessings, argu- 
 ments of mercy, and in- 
 stances of fear, to call them 
 off from death, and to call 
 them home to life ; and in ' 
 ^ 2 Sam. xvi. 31 : xvii. 23 
 
 OF HOPE. 187 
 
 all this shews no despair of 
 happiness to them : and 
 therefore much less should 
 any man despair for himself, 
 since he never was able to 
 read the scrolls of the eter- 
 nal predestination. 
 
 8. Remember, that de- 
 spair belongs only to pas- 
 sionate fools or -sdllains, 
 (such as were Achitophel^ 
 and Judas), or else to devils 
 and damned persons : and, 
 as the hope of salvation is a 
 good disposition towards it ; 
 so is Despair a certain con- 
 signation to eternal ruin. 
 A man may be damned for 
 despairing to be saved. De- 
 spair is the proper passion 
 of damnation. God hath 
 placed truth and felicity in 
 Heaven; curiosity and re- 
 pentance upon Earth; hut 
 misery and despair are the 
 portions of Hell ^. 
 
 9. Gather together into 
 your spirit and its treasure- 
 house (the memory), not 
 only all the promises of 
 God, but also the remem- 
 brances of experience, and 
 the former senses of the Di- 
 vine favours ; that from 
 thence you may argue from 
 times past to the present, 
 and enlarge to the future 
 and to greater blessings. 
 For although the conjec- 
 tures and expectations of 
 
 " V. Beda 
 
188 OF HOPE. 
 
 Hope are not like the con- ' 
 elusions of Faith, yet they 
 are a helmet against the 
 scorchings of Despair in 
 temporal things, and an 
 anchor of the Soul sure and 
 stedfast against the fluctu- 
 ations of the spirit in mat- 
 ters of the Soul. S. Bertiard 
 reckons divers principles of 
 Hope, by enumerating the 
 instances of the Divine Mer- 
 cy ; and we may by them 
 reduce this rule to practice 
 in the following manner. 
 1. God hath preserved me 
 from many sins : His mer- 
 cies are infinite : I hope He 
 will still preserve me from 
 more and for ever. * 2. I. 
 have sinned, and God smote 
 me not : His mercies are 
 still over the penitent : I 
 hope He will deliver me 
 from all the evils I have de- 
 served. He hath forgiven 
 me many sins of malice, and 
 therefore surely He will pity 
 my infirmities. * 3. God 
 visited my heart and chang- 
 ed it : He loves the work of 
 His own hands, and so my 
 heart is now become : I 
 hope He will love this too. 
 *4. When I repented, He 
 received me graciously ; and 
 therefore I hope, if I do my 
 endeavour, He will totally 
 forgive me. * 5. He helped 
 my slow and beginning en- 
 
 •^ Rom. viii. 32. 
 
 deavours ; and therefore I 
 hope He will lead me to per- 
 fection. * 6. "When he had 
 given me something first, 
 then He gave me more : I 
 hope therefore He will keep 
 me from falling, and give 
 me the grace of persever- 
 ance. * 7. He hath chosen 
 me to be a Disciple of Christ's 
 institution ; He hath elected 
 me to His Kingdom of grace ; 
 and therefore I hope also to 
 the Kingdom of His glory. 
 * 8. He died for me when I 
 was His enemy ; and there- 
 fore I hope He will save me 
 when He hath reconciled 
 me to Him, and is become 
 my friend. * 9. God hath 
 given us His Son ; how 
 shoidd not He loith Him give 
 us all things else^? All 
 these S. Bernxird reduces to 
 these three Heads, as the 
 instruments of all our hopes : 
 1. The charity of (roc? adopt- 
 ing us, 2. The truth of His 
 promises, 3. The power of 
 His performance : which if 
 any truly weighs, no infirm- 
 ity or accident can break 
 His hopes into undiscemible 
 fragments, but some good 
 planks will remain after the 
 greatest stonn and ship- 
 wreck. This was Saint 
 Favl's instrument : Expe- 
 rience begets hope, and hope 
 maketh not ashamed'^. 
 
 d Rom. V. 4, 5, 
 
10. Do thou take care 
 only of thy duty, of the 
 means and proper instru- 
 ments of thy purpose, and 
 leave the end to God : lay 
 that w^ with Him, and He 
 will take care of all that is 
 entrusted to Him : and this 
 being an act of confidence 
 in God, is also a means of 
 security to thee. 
 
 11. By special arts of spi- 
 ritual prudence and argu- 
 ments, secure the confident 
 belief of the Resurrection, 
 and thou canst not but hope 
 for every thing else which 
 you may reasonably expect, 
 or lawfully desire, upon the 
 stock of the Divine mercies 
 and promises. 
 
 OF HOPE. 189 
 
 12. If a despair seizes 
 you in a particular temporal 
 instance, let it not defile 
 thy spirit with impure mix- 
 ture, or mingle in spiritual 
 considerations ; but rather 
 let it make thee fortify thy 
 Soul in matters of Religion ; 
 that, by being thrown out 
 of your earthly dwelling 
 and confidence, you may re- 
 tire into the strengths of 
 grace, and hope the more 
 strongly in that, by how 
 much you are the more de- 
 feated in this ; that despair 
 of a fortune or a success 
 may become the necessity 
 of all virtue. 
 
 Sect. III. 
 
 OF CHARITY, OR THE LOVE OF GOD. 
 
 Love is the greatest thing 
 that God can give us ; for 
 Himself is Love : and it is 
 the greatest thing we can 
 give to God ; for it will also 
 give ourselves, and carry 
 with it all that is ours. The 
 Apostle calls it the band of 
 perfection® ; it is the Old, 
 and it is the New, and it is 
 the Great Commandment, 
 and it is all the Command- 
 ments, for it is the fidfilling 
 
 * Col. iii. 14. * Matth 
 
 of the Law^. It does the 
 work of all other graces, 
 without any instrument 
 but its own immediate vir- 
 tue. For as the love to sin 
 makes a man sin against 
 all his own Reason, and 
 all the discourses of wis- 
 dom, and all the advices of 
 his friends, and without 
 temptation, and without 
 opportunity ; so does the 
 love of God : it makes a 
 
 , xxii. 37 — 40. Rom. xiii. 8. 
 
190 
 
 OF CHARITY, OR 
 
 man chaste without the la- 
 borious arts of fasting and 
 exterior disciplines, tempe- 
 rate in the midst of feasts, 
 and is active enough to 
 choose it without any in- 
 termedial appetites, and 
 reaches at Glory through 
 the very heart of Grace, 
 without any other arms but 
 those of Love. It is a grace 
 that loves God for Himself, 
 and our Neighbours for God. 
 The consideration of God's 
 goodness and bounty, the 
 experience of those profita- 
 ble and excellent emana- 
 tions from Him, may be, 
 and most commonly are, the 
 first motive of our Love: 
 but when we are once en- 
 tered, and have tasted the 
 goodness of God, we love the 
 spring for its own excel- 
 lency ; passing from passion 
 to reason, from thanking to 
 adoring, from sense to spirit, 
 from considering ourselves 
 to an union with God : and 
 this is the image and little 
 representation of Heaven ; 
 it is beatitude in picture, 
 or rather the infancy and 
 beginnings of glory. 
 
 We need no incentives by 
 way of special enumeration 
 to move us to the love of 
 God ; for we cannot love 
 any thing for any reason 
 real or imaginary, but that 
 excellence is infinitely more 
 
 eminent in God. There can 
 but two things create Love ; 
 Perfection and Usefulness : 
 to which answer on our part, 
 1. Admiration, and 2. De- 
 sire ; and both these are 
 centered in Love. For the 
 entertainment of the first, 
 there is in God an infinite 
 nature. Immensity or vast- 
 ness without extension or 
 limit, Immutability, Eter- 
 nity, Omnipotence, Omni- 
 science, Holiness, Dominion, 
 Providence, Bounty, Mercy, 
 Justice, Perfection in Him- 
 self, and the End to which 
 all things and all actions 
 must be directed, and will 
 at last arrive. The consi- 
 deration of which may be 
 heightened, if we consider 
 our distance from all these 
 glories ; Our smallness and 
 limited nature, our nothing, 
 our inconstancy, our age 
 like a span, our weakness 
 and ignorance, our poverty, 
 our inadvertency and incon- 
 sideration, our disabilities 
 and disafi'ections to do good, 
 our harsh natures and un- 
 merciful inclinations, our 
 universal iniquity, and our 
 necessities and dependen- 
 cies, not only on God origi- 
 nally and essentially, but 
 even our need of the mean- 
 est of God's creatures, and 
 our being obnoxious to the 
 weakest and most contemp- 
 
THE LOVE OF GOD. 
 
 191 
 
 tible. 'Kvit for the entertain- 
 ment of the second, we may 
 consider that in Him is a 
 torrent of pleasure for the 
 voluptuous, He is the foun- 
 tain of honour for the 
 ambitious, an inexhaustible 
 treasure for the covetous. 
 Our vices are in love with 
 phantastic pleasures and 
 images of perfection, which 
 are truly and really to be 
 found no where but in God. 
 And therefore our virtues 
 have such proper objects, 
 that it is but reasonable 
 they should all turn into 
 Love : for certain it is that 
 this Love will turn all into 
 virtue. For in the scrutinies 
 for righteousness and judg- 
 ment. When it is required, 
 whether such a person he a 
 good man or no ; the mean- 
 ing is oiot, What does he be- 
 lieve ? or ivhat does he hope ? 
 hut what he lovess. 
 
 The acts of Love to God are, 
 
 1. Love does all things 
 which may please the be- 
 loved person ; it performs 
 all his commandments : and 
 this is one of the greatest 
 instances and arguments of 
 our love that God requires 
 of us, " This is Love, that 
 we keep His command- 
 ments'^." Love is ohedient. 
 
 s 9. Aug., 1. ii. Confes. c. 6. ' 
 
 2. It does all the intima- 
 tions and secret significa- 
 tions of his pleasure whom 
 we love ; and this is an ar- 
 gument of a great degree of 
 it. The first instance is it, 
 that m.akes the love accept- 
 ed : but this gives a great- 
 ness and singularity to it. 
 The first is the least, and 
 less than it cannot do our 
 duty : but without this se- 
 cond we cannot come to per- 
 fection. Great Love is also 
 plicinl and inquisitive in the 
 instances of its expression. 
 
 3. Love gives away all 
 things, that so he may ad- 
 vance the interest of the 
 beloved person : it relieves 
 all that he would have re- 
 lieved, and spends itself in 
 such real significations as it 
 is enabled withal. He never 
 loved God, that will quit any 
 thing of his Religion to save 
 his money. Love is cdioays 
 liheral and communicative. 
 
 4. It suffers all things 
 that are imposed by its be- 
 loved, or that can happen 
 for his sake, or that inter- 
 vene in his service, cheer- 
 fully, sweetly, willingly; ex- 
 pecting that God should 
 turn tliem into good, and 
 instruments of felicity. 
 Charity hopeth all things, 
 endureth all things I. Love 
 is patient and content with 
 
 1 John V. 3. * 1 Cor. xiii. 7. 
 
192 
 
 any thing, so it be together 
 with its beloved. 
 
 5. Love is also impatient 
 of any thing that may dis- 
 please the beloved person ; 
 hating all sin as the enemy 
 of its friend ; for love con- 
 tracts all the same relations, 
 and marries the same friend- 
 ships and the same hatreds ; 
 and all affection to a sin is 
 perfectly inconsistent with 
 the Love of God. Love is not 
 divided between God and 
 God's enemy : we must love 
 God with all our heart ; 
 that is, give Him a whole 
 and undivided affection, 
 having love for nothing else 
 but such things which He 
 allows, and which He com- 
 mands or loves Himself. 
 
 6. Love endeavours for 
 ever to he present, to con- 
 verse with, to enjoy, to be 
 united with, its object: loves 
 to be talking of him, recit- 
 ing his praises, telling his 
 stories, repeating his words, 
 imitating his gestures, tran- 
 scribing his copy in every 
 thing ; and every degree of 
 union and every degree of 
 likeness is a degree of love ; 
 and it can endure any thing 
 but the displeasure and the 
 absence of its beloved. For 
 we are not to use God and 
 Beligion as men use per- 
 fumes ; with which they are 
 delighted when they have 
 
 OF CHARITY, OR 
 
 them, but can very well be 
 without them. True Cha- 
 rity is restless till it enjoys 
 God in such instances in 
 which it wants Him : it is 
 like hunger and thirst ; it 
 must be fed, or it cannot be 
 answered : and nothing can 
 supply the presence, or make 
 recompense for the absence, 
 of God, or of the efforts of 
 His favour, and the light of 
 His countenance. 
 
 7. True Love in all acci- 
 dents looks upon the beloved 
 jierson, and observes his 
 countenance, and how he 
 approves or disapproves it, 
 and accordingly looks sad 
 or cheerful. He that loves 
 God, is not displeased at 
 those accidents which God 
 chooses, nor murmurs at 
 those changes which He 
 makes in His family ; nor 
 envies at those gifts He be- 
 stows ; but chooses as He 
 likes, and is ruled by His 
 judgment, and is perfectly 
 of His persviasion ; loving 
 to learn where God is the 
 Teacher, and being content 
 to be ignorant or silent 
 where He is not pleased to 
 open Himself. 
 
 8. Love is curious of little 
 things, of circumstances and 
 measures, and little acci- 
 dents ; not allowing to it- 
 self any infirmity, which it 
 strives not to master ; aim.- 
 
THE LOVE OP GOD. 
 
 193 
 
 ing at what it cannot yet 
 reach ; desmng to be of an 
 angelical purity, and of a 
 perfect innocence, and a Se- 
 raphical fervour ; and fears 
 every image of offence : is 
 as much afflicted at an idle 
 word, as some at an act of 
 adultery ; and will not al- 
 low to itself so much anger 
 as will disturb a child, nor 
 endure the impurity of a 
 dream. And this is the cu- 
 riosity and niceness of di- 
 vine Love ; this is the fear 
 of God. and is the daughter 
 and production of Love. 
 
 The Measures and Rules of 
 Divine Love. 
 
 But because this passion 
 is pui-e as the brightest and 
 stnoothest mirror, and there- 
 fore is apt to be sullied with 
 every impurer breath ; we 
 must be careful that our 
 love to God be governed by 
 these measures. 
 
 1. That our Love be sweet, 
 even, and full of tranquil- 
 lity; having in it no violences 
 or transportations ; but go- 
 ing on in a course of holy 
 actions, and duties which 
 are proportionable to our 
 condition and present state : 
 not to satisfy all the desire, 
 but all the probabilities and 
 measures of our strengvth. 
 A new beginner in Religion 
 hath passionate and violent 
 
 desires ; but they must not 
 be the measure of his ac- 
 tions : But he must consider 
 his strength, his late sick- 
 ness and state of death, the 
 proper temptations of his 
 condition, and stand at first 
 upon his defence ; not go to 
 storm a strong fort, or attack 
 a potent enemy, or do he- 
 roical actions, and fitter for 
 giants in Religion. Indis- 
 creet violences and untime- 
 ly forwardness are the rocks 
 of Religion, against which 
 tender spirits often suffer 
 shipwreck. 
 
 2. Let our Love be pru- 
 dent and without illusion : 
 that is, that it express itself 
 in such instances which God 
 hath chosen, or which we 
 choose ourselves by propor- 
 tion to His rules and mea- 
 sures. Love turns into do- 
 ting, when Religion turns 
 into Superstition. No degree 
 of Love can be imprudent, 
 but the expressions may: we 
 cannot love God too much, 
 but we may proclaim it in 
 indecent manners. 
 
 3. Let our love be firm, 
 constant, and inseparable ; 
 not coming and returning 
 like the tide, but descending 
 like a never-failing river, 
 ever running into the Ocean 
 of Divine excellency, pass- 
 ing on in the channels of 
 duty and a constant obedi- 
 
194 
 
 OF CHARITY, OR 
 
 ence, and never ceasing to 
 
 be what it is, till it comes 
 to what it desires to be ; 
 still being a river, till it be 
 turned into sea and vastness, 
 even the immensity of a 
 blessed Eternity. 
 
 Although the considera- 
 tion of the Divine excellen- 
 cies and mercies be infinite- 
 ly sufiSicient to produce in us 
 love to God, (who is invisi- 
 ble, and yet not distant from 
 us, but we feel Him in His 
 blessings, He dwells in our 
 hearts by faith, we feed on 
 Him in the Sacrament, and 
 are made all one with Him 
 in the incarnation and glo- 
 rifications of Jesus); yet 
 that we may the better en- 
 kindle and increase our love 
 to God, the following advices 
 are not useless. 
 
 Helps to increase our Love 
 to Ood, hy way of Ex- 
 ercise. 
 
 1. Cut ofi" all earthly and 
 sensual loves ; for they pol- 
 lute and unhallow the pure 
 and Spiritual love. Every 
 degree of inordinate afiec- 
 tion to the things of this 
 world, an-d every act of love 
 to a sin, is a perfect enemy 
 to the love of God : and it 
 is a great shame to take any 
 part of our affection from 
 the eternal God, to bestow 
 
 it upon His creature in de- 
 fiance of the Creator ; or to 
 give it to the Devil, our 
 open enemy, in disparage- 
 ment of Him who is the 
 fountain of all excellencies 
 and Celestial amities. 
 
 2. Lay fetters and re- 
 straints upon the imagina- 
 tive and phantastic part; 
 because our fancy, being an 
 imperfect and higher facul- 
 ty, is usually pleased with 
 the entertainment of sha- 
 dows and gauds : and, be- 
 cause the things of the world 
 fill it with such beauties and 
 phantastic imagery, the fan- 
 cy presents such objects as 
 amiable to the affections 
 and elective powers. Per- 
 sons of fancy, such as are 
 women and children, have 
 always the most violent 
 loves : but therefore, if we 
 be careful with what repre- 
 sentments we fill our fancy, 
 we may the sooner rectify 
 our loves. To this purpose, 
 it is good that we transplant 
 the instruments of fancy 
 into Religion : and for this 
 reason music was brought 
 into Churches, and orna- 
 ments, and perfumes, and 
 comely garments, and solem- 
 nities, and decent ceremo- 
 nies ; that the busy and less 
 discerning fancy, being brib- 
 ed with its proper objects, 
 may be instrumental to a 
 
THE LOVE OF GOP. 
 
 more Celestial and Spiritual 
 love. 
 
 5. Remove solicitude or 
 worldly cares, and multi- 
 tudes of secular businesses : 
 for if these take rip the in- 
 tention and actual applica- 
 tion of our thoughts and 
 our employments, they will 
 also possess our passions ; 
 which, if they be filled with 
 one object, though ignoble, 
 cannot attend another, 
 though more excellent. We 
 always contract a friendship 
 and relation with those with 
 whom we converse : our 
 very Country is dear to us 
 for our being in it ; and the 
 neighbours of the same vil- 
 lage, and those that buy 
 and sell with us, have seized 
 upon some portions of our 
 love : and therefore, if we 
 dwell in the aflairs of the 
 World, we shall also grow 
 in love with them ; and all 
 our love or all our hatred, 
 all our hopes or all our 
 fears, which the eternal God 
 would willingly secure to 
 Uimself, and esteem amongst 
 His treasures and precious 
 things, shall be spent upon 
 trifles and vanities. 
 
 4. Do not only choose the 
 things of God, but secure 
 youi' inclinations and apt- 
 nesses for God and for Re- 
 ligion. For it will be a hard 
 
 t 2 Kinsrs 
 
 195 
 
 thing for a man to do such a 
 personal violence to his first 
 desires, as to choose whatso- 
 ever he hath no mind to. A 
 man will many times satisfy 
 the importunity and daily 
 solicitations of his first long- 
 ings : and therefore there is 
 nothing can secure our loves 
 to God, but stopping the 
 natural fountains, and mak- 
 ing Religion to grow near 
 the first desires of the Soul. 
 
 5. Converse with God by 
 frequent prayer. In parti- 
 cular, desire that your de- 
 sires may be right, and love 
 to have your afiections re- 
 gular and holy. To which 
 I)urpose, make very frequent 
 addresses to God by ejacu- 
 lations and communions, 
 and an assiduous daily devo- 
 tion : discover to Him all 
 your wants, complain to 
 Him of all your affronts ; 
 do as Hezekiah did, lay 
 your misfortunes and your 
 ill news before Him, spread 
 them before the Lord^ ; call 
 to Him for health, run to 
 Him for counsel, beg of Him 
 for pardon : and it is as 
 natural toloveHimto whom 
 Ave make such addresses, 
 and of whom we have such 
 dependences, as it is for 
 children to love their pa- 
 rents. 
 
 6. Consider the immen- 
 
 xix. 14. 
 
 2 
 
196 
 
 OF CHARITT, OR 
 
 sity and vastness of the Di- 
 vine Love to us, expressed 
 in all the emanations of His 
 Providence ; \. In His Cre- 
 ation, 2. Li His Conserva- 
 tion of us. For it is not my 
 Prince, or my patron, or my 
 friend, that supports mc, or 
 relieves my needs ; but God, 
 vrho made the corn that my 
 friend sends me ; who cre- 
 ated the Grapes, and sup- 
 ported him who hath as 
 many dependences, and as 
 many natural necessities, 
 and as perfect disabilities, 
 as myself. God indeed made 
 him the instrument of His 
 providence to me, as He 
 hath made his own land or 
 his own cattle to him : with 
 this only difference ; that 
 God by his ministration to 
 me intends to do him a fa- 
 vour a,nd a reward, which to 
 natural instruments He does 
 not, 3. In giving His Son, 
 
 4. In forgiving our si^is, 
 
 5. In adopting us to glory ; 
 and ten thousand times ten 
 thousand little accidents 
 and instances happening in 
 the doing every of these : 
 and it is not possible but for 
 so great love we should give 
 love again ; for God, we 
 should give Man ; for feli- 
 city, we should part with 
 our misery. Nay, so great 
 is the love of the holy Jesus, 
 God incarnate, that He 
 
 would leave all His trium- 
 phant glories, and die once 
 more for Man, if it were 
 necessary for procuring feli- 
 city to him. 
 
 In the use of these instru- 
 ments Love will grow in 
 several knots and steps, like 
 the sugar-canes of India, 
 according to a thousand va- 
 rieties in the person loving ; 
 and it will be great or less 
 in several persons ; and in 
 the same, according to his 
 growth in Christianity. But, 
 in general discoursing, there 
 are but two states of Love ; 
 and those are, Labour of 
 love, and the Zeal of love : 
 the first is duty, the second 
 is perfection. 
 
 The two states ofLoveto God. 
 
 The least love that is, 
 must be obedient, pure, sim- 
 l^le, and communicative : 
 that is, it must exclude all 
 affection to sin, and all in- 
 ordinate affection to the 
 world ; and must be ex- 
 pressive, according to our 
 power, in the instances of 
 duty ; and must be love for 
 love's sake : and of this love 
 Martyrdom is the highest 
 instance ; that is, a readi- 
 ness of mind rather to suffer 
 any evil than to do any. Of 
 this our blessed Saviour 
 affirmed, That no man had 
 
THE LOVE OF GOD. 
 
 197 
 
 -greater love than this^ : that 
 is, this is the highest point 
 of duty, the greatest love 
 that God requires of Man. 
 And yet he that is the most 
 imperfect, must have this 
 love also in preparation of 
 mind ; and must differ from 
 another in nothing, except 
 in the degrees of promptness 
 and alacrity. And in this 
 sense, he that loves God 
 truly, (though but with a 
 beginning and tender love,) 
 yet he loves God with all 
 his heart ; that is, with that 
 degree of love which is the 
 highest point of duty, and 
 of God's charge upon us ; 
 and he that loves God with 
 all his heart, may yet in- 
 crease with the increase of 
 God : just as there are de- 
 grees of love to God among 
 the Saints, and yet each of 
 them love Him with all 
 their powers and capacities. 
 2. But the greater state 
 of love is the zeal of love ; 
 which runs out into excre- 
 scences and suckers, like a 
 fruitful and pleasant tree, 
 or bursting into gums, and 
 producing fruits, not of a 
 monstrous, but of an extra- 
 ordinary and heroical great- 
 ness. Concerning which 
 these cautions are to be 
 observed. 
 
 John XV. 13. 
 n 1 Kings XIX. 9—15, 
 
 Cautions and Rules con- 
 cerning Zeal. 
 
 1. If Zeal be in the be- 
 ginnings of our spiritual 
 birth, or be short, sudden, 
 and transient"" ; or be a 
 consequent of a man's na- 
 tural temper ; or come upon 
 any cause but after a long 
 growth of a temperate and 
 well-regulated love ; it is to 
 be suspected for passion and 
 frowardness, rather than the 
 vertical point of love. 
 
 2. That Zeal only is good, 
 which in a fervent love hath 
 temperate expressions. For 
 let the affection boil as high 
 as it can, yet if it boil over 
 into irregular and strange 
 actions, it will have Mufew, 
 but ivill need many excuses. 
 Elijah was zealous for the 
 Lord of Hosts ; and yet he 
 was so transported with it, 
 that he could not receive 
 answer from God, till by 
 music he was recomposed 
 and tamed": and Moses 
 broke both the Tables of 
 the Law by being passion- 
 ately zealous against them 
 that brake the first °. 
 
 3. Zeal must spend its 
 g-reatest heat principally in 
 those things that concern 
 ourselves ; but with great 
 
 » Gal. ivr. 18. 
 
 ° Exod. xxxii. 19. 
 
198 OP CHARITY, OR 
 
 care and restraint in those 
 that concern others. 
 
 4. Remember, that Zeal, 
 being an excrescence of Di- 
 vine Love, must in no sense 
 contradict any action of 
 Love. Love to God includes 
 Love to our Neighbour ; 
 and therefore no pretence 
 of zeal for God's glory must 
 make us uncharitable to our 
 brother? ; for that is just so 
 pleasing to God, as hatred 
 is an act of Love. 
 
 5, That zeal that concerns 
 others, can spend itself in 
 nothing but arts and actions 
 and charitable instruments 
 for their good : and when it 
 concerns the good of many 
 that one should suffer, it 
 must be done by persons of 
 a competent authority, and 
 in great necessity, in seldom 
 instances, according to the 
 Law of God or Man ; but 
 never by private right, or 
 for trifling accidents, or in 
 mistaken propositions. The 
 Zelots in the Old Law had 
 authority to transfix and 
 stab some certain persons : 
 but God gave them warrant ; 
 it was in the case of Idola- 
 try q, or such notorious huge 
 crimes % the danger of which 
 was insupportable, and the 
 cognizance of which was 
 infallible : and yet that 
 
 warrant expired with the 
 Synagogue. 
 
 6. Zeal in the instances 
 of our own duty and per- 
 sonal deportment is more 
 safe than in matters of 
 counsel, and actions besides 
 our just duty, and tending 
 towards perfection. Though 
 in these instances there is 
 not a direct sin, even where 
 the zeal is less wary, yet 
 there is much trouble and 
 some danger : (as if it be 
 spent in the too-forward 
 vows of Chastity, and re- 
 straints of natural and in- 
 nocent liberties.) 
 
 7. Zeal may be let loose 
 in the instances of internal, 
 personal, and spiritual ac- 
 tions, that are matters of 
 direct duty ; as in prayers, 
 and acts of adoration, and 
 thanksgiving, and frequent 
 addresses : provided that no 
 indirect act pass upon them 
 to defile them ; such as 
 complacency, and opinions 
 of sanctity, censuring others, 
 scruples and opinions of ne- 
 cessity, unnecessary fears, 
 superstitious numberings of 
 times and hours : but let 
 the zeal be as forward as it 
 will, as devout as it will, as 
 Seraphical as it will, in the 
 direct address and inter- 
 course with God, there is no 
 
 Phil. iii. 6; 1 Tim. i. 13. 
 ' Numb. XXV. 7 — 11 
 
 1 Dent. xiii. 
 XXXV. 19, 27. 
 
THE LOVE OF GOD. 
 
 199 
 
 danger, no transgression. 
 Do all the parts of your 
 duty as earnestly as if the 
 salvation of all the world, 
 and the whole glory of God, 
 and the confusion of all 
 Devils, and all that you 
 hope or desire, did depend 
 upon every one action. 
 
 8. Let Zeal be seated in 
 the will and choice, and re- 
 gulated with prudence and 
 a sober understandings, not 
 in the fancies and alFoctions ; 
 for these will make it full of 
 noise and empty of profit, 
 but that will make it deep 
 and smooth, material and 
 devout. 
 
 The sum is this : that Zeal is 
 not a direct duty, no where 
 commanded for itself ; and 
 is nothing but a forward- 
 ness and circumstance of 
 another duty ' : and there- 
 fore is then only acceptable, 
 when it advances the Love 
 of God and our Neighbours, 
 whose circumstance it is. 
 That Zeal is only safe, only 
 acceptable, which increases 
 Charity directly : and be- 
 cause love to our Neighbour 
 and obedience to God are 
 the two great portions of 
 charity, we must never ac- 
 count our Zeal to be good, 
 but as it advances both 
 these, if it be in a matter 
 that relates to both ; or 
 
 severally, if it relates seve- 
 rally. S. raid's Zeal was 
 expressed in preaching with- 
 out any oiferings or stipend, 
 in travelling, in spending 
 and being spent for his 
 tlock, in suiiering, in being 
 willing to be accursed for 
 love of the people of God 
 and his countrymen. Let 
 our Zeal be as great as his 
 was, so it be in attections to 
 others, but not at all in 
 angers against them : In the 
 first there is no danger ; in 
 the second there is no safety. 
 In brief, let yovir Zeal (if it 
 must be expressed in anger) 
 be always more severe a- 
 gainst thyself than against 
 others ". 
 
 *I The other part of Love to 
 God is Love to our Neigh- 
 bour, for which I have 
 reserved the Paragraph of 
 Ainu. 
 
 Of the external actioiis of 
 Religion. 
 Religion teaches us to 
 present to God our bodies 
 as well as our Souls ; for 
 God is the Lord of both : 
 and if the body serves the 
 Soul in actions natural and 
 civil and intellectual, it 
 must not be eased in the 
 only offices of Religion, un- 
 less the body shall expect 
 
 » Rom. X. 2. « Tit. ii. 14 ; Rev. iii. 15, 16. » 2 Cor. vii. 11. 
 
200 
 
 OF READING AND HEARING 
 
 no portion of the rewards of 
 Religion, such as are resur- 
 rection, re-union, and glori- 
 fication. Our bodies are to 
 God a living sacrifice : and 
 to present them to God is 
 Jioly andj acceptable^. 
 
 The actions of the body, 
 as it serves to Religion, and 
 as it is distinguished from 
 Sobriety and Justice, either 
 
 relate to the Word of God, 
 or to Prayer, or to Repen- 
 tance ; and make these 
 kinds of external actions of 
 Religion : 1. Reading and 
 hearing the Word of God ; 
 2. Fasting and corporal aus- 
 terities, called by S. Paid, 
 bodily exercise^ ; 3. Feast- 
 ing, or keeping days of pub- 
 lic joy and thanksgiving. 
 
 Sect. IV. 
 
 OF READING OR HEARING THE WORD OF GOD. 
 
 Reading and Hearing the 
 Word of God are but the 
 several circumstances of the 
 same duty ; instrumental 
 especially to Faith, but con- 
 sequently to all other graces 
 of the Spirit. It is all one 
 to us whether by the eye or 
 by the ear the Spirit con- 
 veys His precepts to us. If 
 we hear Saint Paid saying 
 to us, that " Whoi-emongers 
 and Adulterers God will 
 jiidge ^," or read it in one of 
 his Epistles ; in either of 
 them we are equally and 
 sufficiently instructed. The 
 
 are many that cannot read 
 the Word, and they must 
 take it in by the ear ; and 
 they that can read, find the 
 same Word of God by the 
 eye. It is necessary that 
 all men learn it in some way 
 or other, and it is sufficient 
 in order to their practice 
 that they learn it any way. 
 The Word of God is all those 
 Commandments and Reve- 
 lations, those promises and 
 threatenings, the stories and 
 sermons recorded in the Bi- 
 ble : nothing else is the 
 Word of God, that we know 
 
 Scriptures read are the same of by any certain instrument, 
 thing to us which the same j The good books Pvud spiri- 
 
 doctrine was when it was 
 preached by the Disciples of 
 our blessed Lord ; and we 
 are to learn of either with 
 the same dispositions. There 
 
 tual discourses, the sermons 
 or Homilies written or 
 spoken by men, are but the 
 Word of men, or rather ex- 
 plications of, and eshorta- 
 
 * Eom. xii. 1. y 1 Tim. iv. 8, margiual reading. ^ Heb. xiii. 
 
THE WORD OF GOD. 
 
 201 
 
 tions according to, the Word 
 of God : but of themselves 
 they are not the Word of 
 God. In a sermon, the text 
 only is in a proper sense to 
 be called God's word : and 
 yet good sermons are of 
 great use and convenience 
 for the advantages of Reli- 
 gion. He that preaches an 
 hour together against drunk- 
 enness with the tongue of 
 men or Angels, hath spoke 
 no other word of God but 
 this, " Be not drunk with 
 ^viiie wherein there is ex- 
 cess^:'''' and he that writes 
 that Sermon in a book, and 
 publishes that book, hath 
 preached to all that read it 
 a louder sermon than could 
 be spoken in a Church, 
 This I say to this purpose, 
 that we may separate truth 
 from error, popular opinions 
 from substantial truths : 
 For God preaches to us in 
 the Scripture, and by His 
 secret assistances and spiri- 
 tual thoughts and holy mo- 
 tions : Good men preach to 
 us, when they by popular 
 arguments and human arts 
 and compliances expound 
 and press any of those doc- 
 trines which God hath 
 preached unto us in His 
 holy Word. But 
 
 1. The Holy Ghost is cer- 
 tainly the best preacher in 
 the world, and the words of 
 Scripture the best Sermons. 
 
 2. All the doctrine of Sal- 
 vation is plainly set down 
 there, that the most unlearn- 
 ed person by hearing it read 
 may understand all his duty. 
 What can be plainer spoken 
 than this, " Thou shalt not 
 kill '^." " Be not drunk with 
 wine <^." " Husbands love 
 you Wives <i," " Whatsoever 
 ye ivould that men shoidd do 
 to you^ do ye so to them ^ 2 " 
 The wit of man cannot more 
 plainly tells us our duty, or 
 more fully, than the Holy 
 Ghost hath done already. 
 
 3. Good sermons and good 
 books are of excellent use : 
 but yet they can serve no 
 other end, but that we prac- 
 tise the plain doctrines of 
 Scripture. 
 
 4. What Abraham in the 
 parable said concerning the 
 brethren of the rich man', 
 is here very proper : They 
 have Moses and the Prophets, 
 let them hear them : But if 
 they refuse to hear these, Tiei- 
 ther will they believe though 
 one should arise from the 
 dead to preach unto them. 
 
 5. Reading the Holy Scrip- 
 tures is a duty expressly 
 
 Eph. V. 18. 
 Eph. V. 25. 
 
 *> Matth.v.21. 
 * Matth. vii. 12. 
 
 k3 
 
 c Eph. V. 18. 
 
 f Luke xvi. 29, 31. 
 
202 
 
 or READING AND HEARING 
 
 commanded uss, and is called 
 in Scripture "Preaching^:"''' 
 all other preaching is the 
 effect of human skill and in- 
 dustry ; and although of 
 great benefit, yet it is but 
 an Ecclesiastical ordinance ; 
 the law of God concerning 
 Preaching being expressed 
 in the matter of reading the 
 Scriptures, and hearing that 
 Word of God, which is, and 
 as it is, there described. 
 
 But this duty is reduced 
 to practice in the following 
 Rules. 
 
 Mules for Hearing or Head- 
 ing the Word of God. 
 
 1. Set apart some portion 
 of thy time, according to 
 the opportunities of thy cal- 
 ling and necessary employ- 
 ment, for the reading of 
 Holy Scripture ; and, if it be 
 possible, every day read or 
 hear some of it read : you 
 are sure that Book teaches 
 all truth, commands all holi- 
 ness, and promises all happi- 
 ness. 
 
 2. When it is in your 
 power to choose, accustom 
 yourself to such portions, 
 which are most plain and 
 certain duty, and which con- 
 tain the story of the Life and 
 Death of our Blessed Saviour. 
 Read the Gospels, the Psalms 
 
 e Dent. xxxi. 13; Luke xxiv. 45; Matt. xxii. 29; Rev. i. 3; 2 Tim. 
 iii. 16. " Acts XT. 21. 
 
 of David ; and especially 
 those portions of Scripture 
 which by the wisdom of the 
 Church are appointed to be 
 publicly read upon Sun- 
 days and Holydays ; viz. the 
 Epistles and Gospels. In the 
 choice of any other portions 
 you may advise with a Spiri- 
 tual guide, that you may 
 spend your time with most 
 profit. 
 
 3. Fail not diligently to 
 attend to the reading of 
 Holy Scriptures upon those 
 days wherein it is most pub- 
 licly and solemnly read in 
 Churches : for at such times, 
 besides the learning our du- 
 ty, we obtain a blessing along 
 with it ; it becoming to us 
 upon those days a part of the 
 solemn Divine worship. 
 
 4. When the Word of God 
 is read or preached to you, 
 be sure you be of a ready 
 heart and mind, free from 
 worldly cares and thoughts, 
 diligent to hear, careful to 
 mark, studious to remember, 
 and desirous to practise, all 
 that is commanded ; and to 
 live according to it : Do not 
 hear for any other end but to 
 become better in your life, 
 and to be instructed in 
 every good work, and to in- 
 crease in the love and ser- 
 vice of God. 
 
THE WORD OF GOD. 
 
 5. Beg of God by prayer, 
 that He would give you the 
 spu'it of obedience and pro- 
 fit, and that He would by 
 His Spirit write the Word 
 in your heart, and that you 
 describe it in your life. To 
 which purpose serve your- 
 self of some affectionate eja- 
 culations to that purpose, 
 before and after this duty. 
 
 Coiicerning spiritual Books 
 and ordinary Sermons, 
 take in these advices also. 
 
 6. Let not a prejudice to 
 any man's person hinder 
 thee from receiving good by 
 his doctrine, if it be accord- 
 ing to godliness : but (if 
 occasion offer it, or especially 
 if duty present it to thee, 
 that is, if it be preached in 
 that assembly where thou 
 art bound to be present,) 
 accept the word preached 
 as a message from God, and 
 the Minister as His Angel 
 in that ministration. 
 
 7. Consider and remark 
 the doctrine that is repre- 
 sented to thee in any dis- 
 course ; and if the preacher 
 adds accidental advantages, 
 any thing to comply with 
 thy weakness, or to put thy 
 spirit into action, or holy 
 resolution, remember it, and 
 make use of it. But if the 
 Preacher be a weak person, 
 yet the Text is the doctrine 
 
 203 
 
 thou art to remember : that 
 contains all thy duty ; it is 
 worth thy attendance to 
 hear that spoken often, and 
 renewed upon thy thoughts : 
 and though thou beest a 
 learned man, yet the same 
 thing which thou knowest 
 already, if spoken by an- 
 other, may be made active 
 by that application. I can 
 better be comforted by my 
 own consideration, if an- 
 other hand applies them, 
 than if I do it myself ; be- 
 cause the Word of God does 
 not work as a natural agent, 
 but as a Divine instrument : 
 it does not prevail by the 
 force of deduction and arti- 
 ficial discoursings only, but 
 chiefly by way of blessing 
 in the ordinance, and in the 
 ministry of an appointed 
 person. At least obey the 
 public order, and reverence 
 the constitution, and give 
 good example of humility, 
 charity, and obedience. 
 
 8. When Scriptures are 
 read, you are only to en- 
 quire with diligence and 
 modesty into the meaning 
 of the Spirit : but if Homi- 
 lies or Sermons be made 
 upon the words of Scrip- 
 ture, you are to consider 
 whether all that be spoken 
 be conformable to the Scrip- 
 tures. For although you may 
 practise for human reasons, 
 
204 
 
 OF FASTING. 
 
 and human arguments min- 
 istered from the Preacher's 
 art ; yet you must practise 
 nothing but the command 
 of God, nothing but the Doc- 
 trine of Scriptiire, that is, 
 the Text. 
 
 9. Use the advice of some 
 spiritual or other prudent 
 man for the choice of such 
 spiritual books which may 
 be of use and benefit for the 
 edification of thy spirit in 
 
 the ways of holy living ; 
 and esteem that time well 
 accounted for, that is pru- 
 dently and afiectionately 
 employed in hearing or read- 
 ing good books and pious 
 discourses ; ever remember- 
 ing, that God by hearing us 
 speak to Him in prayer, ob- 
 liges us to hear Him speak 
 to us in His Word, by what 
 instrument soever it be con- 
 veyed. 
 
 Sect. V. 
 
 OF FASTING. 
 
 Fasting, if it be consi- j 
 dered in itself, without re- 
 lation to spiritual ends, is a , 
 duty no where enjoined or , 
 counselled. But Christi- ; 
 anity hath to do with it, as 
 it may be made an instru- ' 
 ment of the Spirit, by sub- ' 
 duing the lusts of the flesh, 
 or removing any hindrances 
 of Religion. And it hath 
 been practised by all ages 
 of the Church, and advised 
 in order to three ministeries, 
 1. to Prayer, 2. to Mortifi- 
 cation of bodily lusts, 3. to 
 Repentance : and it is to be 
 practised according to the I 
 following measures. 
 
 Rules for Christian Fasting 
 1. Fasting, in order to 
 
 ' Acts ii. 15. 
 
 Prayer, is to be measured 
 by the proportions of the 
 times of prayer : that is, it 
 ought to be a total fast from 
 all things during the solem- 
 nity ; (unless a probable 
 necessity intervene.) Thus 
 the Jews ate nothing upon 
 the Sabbath-days till their 
 great offices were perform- 
 ed, that is, about the sixth 
 hour : and S. Pder used it 
 as an argument that the 
 Apostles in Pentecost were 
 not drunk ; because it was 
 but the third hour of the 
 day i ; of such a day in 
 which it was not lawful to 
 eat or drink till the sixth 
 hour : and the Jews were 
 ofiended at the disciples for 
 plucking the ears of com on 
 
OF FASTING. 
 
 205 
 
 the Sabbath k early in the 
 morning, because it was be- 
 fore the time in which by 
 their customs they esteemed 
 it lawful to break their fast. 
 In imitation of this custom, 
 and in prosecution of the 
 reason of it, the Christian 
 Church hath religiously ob- 
 served fasting before the 
 Holy Communion ; and the 
 more devout persons (though 
 without any obligation at 
 all) refused to eat or drink 
 till they had finished their 
 morning devotions : and 
 further yet upon days of 
 public humiliation, which 
 are designed to be spent 
 wholly in devotion, and for 
 the averting God's judg- 
 ments (if they were immin- 
 ent), fasting is commanded 
 together with prayer ; com- 
 manded (I say) by the 
 Church to this end ; that the 
 sph'it might be clearer and 
 more Angelical, when it is 
 quitted in some proportions 
 from the loads of flesh, 
 
 2. Fasting, when it is in 
 order to Prayer, must be a 
 total abstinence from all 
 meat, or else an abatement 
 of the quantity : for the 
 help which fasting does to 
 prayer, cannot be served by 
 changing flesh into fish, or 
 milk-meats into dry diet ; 
 
 '' Matth. xii. 1. 
 
 "■ Jejunium sine eleemosyna. 
 
 but by turning much into 
 little, or little into none at 
 all, during the time of so- 
 lemn and extraordinary 
 prayer. 
 
 3. Fasting, as it is in- 
 struinental to Prayer, must 
 be attended with other aids 
 of the like virtue and effi- 
 cacy ; such as are, remov- 
 ing for the time all worldly 
 cares and secularbusinesses; 
 and therefore our blessed 
 Saviour enfolds these parts 
 within the same caution ; 
 Take heed, lest your hearts 
 he overcharged with sur- 
 feiting, aiid drunkenness, 
 and the cares of this ivorld, 
 and that day overtake you 
 unawares"^. To which add 
 ahns^ ; for upon the wings 
 of fasting and alms holy 
 prayer infallibly mounts up 
 to Heaven. 
 
 4. When Fasting is in- 
 tended to serve the duty of 
 Repentance, it is then best 
 chosen, when it is short, 
 sharp, and afflictive ; that 
 is, either a total abstinence 
 from all nourishment (ac- 
 cording as we shall appoint, 
 or be appointed) during 
 such a time as is separate 
 for the solemnity and at- 
 tendance upon the employ- 
 ment ; or, if we shall extend 
 our severity beyond the so- 
 
 ' Luke xxi. 34. 
 lampas sine oleo. S. Aug. 
 
206 
 
 OF FASTING. 
 
 lemn days, and keep our 
 anger against our sin, as 
 we are to keep our sorrow, 
 that is, always in readiness, 
 and often to be called upon ; 
 then, to refuse a pleasant 
 morsel, to abstain from the 
 bread of our desires, and 
 only to take wholesome and 
 less-pleasing nourishment, 
 vexing our appetite by the 
 refusing a lawful satisfac- 
 tion, since in its petulancy 
 and luxury it preyed upon 
 an unlawful. 
 
 5. Fasting, designed for 
 repeTitance, must be ever 
 joined with an extreme care 
 that we fast from sin : for 
 there is no greater folly or 
 indecency in the world, than 
 to commit that for which I 
 am now judging and con- 
 demning myself. This is 
 the best Fast ; and the 
 other may serve to promote 
 the interest of this, by in- 
 creasing the disaffection to 
 it, and multiplying argu- ! 
 ments against it. [ 
 
 6. He that fasts for re- \ 
 pentance, must, during that j 
 solemnity, abstain from all 
 bodily delights, and the sen- j 
 suality of all his senses and 
 his appetites : for a man must 
 not, when he mourns in his 
 Fast, be merry in his sport : 
 weep at dinner, and laugh 
 all day after ; have a silence 
 in his kitchen, and music in 
 
 his chamber ; judge the 
 stomach, and feast the other 
 senses. I deny not but a 
 man may in a single in- 
 stance punish a particular 
 sin with a proper instru- 
 ment. If a man have of- 
 fended in his palate, he may 
 choose to fast only ; if he 
 have sinned in softness and 
 in his touch, he may choose 
 to lie hard, or work hard, 
 and use sharp inflictions : 
 but although this Discipline 
 be proper and particular ; 
 yet, because the sorrow is 
 of the whole man, no sense 
 must rejoice, or be with any 
 study or purpose feasted 
 and entertained softly. This 
 rule is intended to relate to 
 the solemn days appointed 
 for Repentance publicly or 
 privately : besides which, in 
 the whole course of our life, 
 even the midst of our most 
 festival and freer joys, we 
 may sprinkle some single 
 instances and acts of self- 
 condemning, or punishing ; 
 as to refuse a pleasant mor- 
 sel or a delicious draught 
 with a tacit remembrance 
 of the sin that now returns 
 to displease my spirit. And 
 though these actions be sin- 
 gle, there is no indecency 
 in them ; because a man 
 may abate of his ordinary 
 liberty and bold freedom 
 with great prudence, so he 
 
does it without singularity 
 in himself, or trouble to 
 others ; but he may not 
 abate of his solemn sorrow : 
 that may be caution; but 
 this would be softness, effe- 
 minacy, and indecency. 
 
 7. When fasting is an act 
 of mortification^ that is, is 
 intended to subdue a bodily 
 lust, as the spirit of forni- 
 cation, or the fondness of 
 strong and impatient appe- 
 tites ; it must not be a sud- 
 den, sharp, and violent Fast, 
 but a state of fasting^ a diet 
 of fasting, a daily lessening 
 our portion of meat and 
 drink, and a choosing such 
 a coarse diet which may 
 make the least preparation 
 for the lusts of the body. 
 He that fasts three days 
 without food, will weaken 
 other ppa'ts more than the 
 ministers of fornication : 
 and when the meals return 
 as usually, they also will be 
 served as soon as any. In 
 the mean time they will be 
 supplied and made active 
 by the accidental heat that 
 comes with such violent 
 fastings : for this is a kind 
 of aerial Devil ; the Prince 
 that rules in the air is the 
 Devil of fornication ; and 
 he will be as tempting with 
 the windiness of a violent 
 fast, as with the flesh of an 
 
 ^ See chap, ii, 
 
 OP FASTING. 207 
 
 ordinary meal. But a daily 
 substraction of the nourish- 
 ment will introduce a less 
 busy habit of body, and that 
 will prove the more effectual 
 remedy. 
 
 8. Fasting alone will not 
 cure this Devil, though it 
 helps much towards it " ; 
 but it must not therefore 
 be neglected, but assisted 
 by all the proper instru- 
 ments of remedy against 
 this unclean spirit ; and 
 what it is unable to do 
 alone, in company with 
 other instruments, and God's 
 blessing upon them, it may 
 effect. 
 
 9. All fasting, for what- 
 soever end it be undertaken, 
 must be done without any 
 opinion of the necessity of 
 the thing itself, without cen- 
 suring others, with all hu- 
 mility, in order to the pro- 
 per end ; and just as a man 
 takes physic ; of which no 
 man hath reason to be 
 proud, and no man thinks 
 it necessary, but because he 
 is in sickness, or in danger 
 and disposition to it. 
 
 10. All Fasts, ordaine'd 
 by lawful authority, are to 
 be observed in order to the 
 same purposes to which they 
 are enjoined ; and to be 
 accompanied with actions 
 of the same nature, just as 
 
 Sect. 2 and 3. 
 
208 
 
 OF FASTING. 
 
 it is in private fasts : for 
 there is no other difference, 
 but that in public our Su- 
 periors choose for us, what 
 in private we do for our- 
 selves. 
 
 11. Fasts, ordained by 
 lawful authority, are not to 
 be neglected, because alone 
 they cannot do the thing in 
 order to which they were 
 enjoined. It may be, one 
 day of humiliation will not 
 obtain the blessing, or alone 
 kill the lust ; yet it must 
 not be despised, if it can do 
 any thing towards it. An 
 act of Fasting is an act of 
 self denial ; and though it 
 do not produce the habit, 
 yet it is a good act. 
 
 12. When the principal 
 end, why a Fast is publicly 
 prescribed, is obtained by 
 some other instrument in a 
 particular person ; as if the 
 spirit of Fornication be cur- 
 ed by the right of marriage, 
 or by a gift of chastity ; 
 yet that person so eased is 
 not freed from the Fasts of 
 the Church by that alone, if 
 those fasts can prudently 
 serve any other end of Reli- 
 gion, as that of prayer, or 
 repentance, or mortification 
 of some other appetite : for 
 when it is instrumental to 
 any end of the Spirit, it is 
 freed from superstition ; and 
 then we must have some 
 
 other reason to quit us from 
 the obligation, or that alone 
 will not do it. 
 
 13. When the Fast, pub- 
 licly commanded, by reason 
 of some indisposition in the 
 particular person cannot 
 operate to the end of the 
 Commandment ; yet the 
 avoiding offence, and the 
 complying with public or- 
 der, is reason enough to 
 make the obedience to be 
 necessary. For he that is 
 otherwise disobliged, (as 
 when the reason of the Law 
 ceases as to his particular ; 
 yet) remains still obliged, if 
 he cannot do otherwise with- 
 out scandal ; but this is an 
 obligation of charity, not of 
 justice. 
 
 14. All fasting is to be 
 used with prudence and 
 charity : for there is no end 
 to which fasting serves, but 
 may be obtained by other 
 instruments : and therefore 
 it must at no hand be made 
 an instrument of scruple, or 
 become an enemy to our 
 health, or be imposed upon 
 persons that are sick or 
 aged, or to whom it is in 
 any sense uncharitable, such 
 as are wearied travellers ; 
 or to whom in the whole 
 kind of it it is useless, such as 
 are women with child, poor 
 people, and little children. 
 But in these cases the 
 
or FASTING. 
 
 209 
 
 Church hath made provi- 
 sioDj and inserted caution 
 into her Laws ; and they 
 are to be reduced to prac- 
 tice according to custom, 
 and the sentence of prudent 
 persons, with great latitude, 
 and without niceness and 
 curiosity: having this in 
 our first care, that we secure 
 our virtue ; and next, that 
 we secure our health, that 
 we may the better exercise 
 the labours of virtue ; lest 
 out of too much austerity 
 we bring ourselves to that 
 condition o, that it be neces- 
 sary to be indulgent to soft- 
 ness, ease, and extreme ten- 
 derness. 
 
 15. Let not intemperance 
 be the prologue or the epi- 
 logue to your Fast ; lest the 
 Fast be so far from taking 
 off any thing of the sin, that 
 it be an occasion to increase 
 it : and therefore, when the 
 Fast is done, be careful that 
 no supervening act of glut- 
 tony or excessive drinking 
 unhallow the religion of the 
 passed day ; but eat tem- 
 perately, according to the 
 proportion of other meals ; 
 lest gluttony keep either of 
 the gates to abstinence. 
 
 T/ie lenefits of Fasting. 
 
 He that undertakes to 
 enumerate the benefits of 
 Fasting, may in the next 
 page also reckon all the 
 benefits of physic : for Fast- 
 ing is not to be commanded 
 as a duty, but as an instru- 
 ment ; and in that sense no 
 man can reprove it, or un- 
 dervalue it, but he that 
 knows neither spiritual arts, 
 nor spiritual necessities. But 
 by the doctors of the Church 
 it is called the nourishment 
 of prayer, the restraint of 
 lust, the wings of the Soul, 
 the diet of Angels, the in- 
 strument of humility and 
 self-denial, the purification 
 of the Spirit : and the pale- 
 ness and meagreness of vi- 
 sage which is consequent to 
 the daily Fast of great mor- 
 tifiers, is by Saint Basil said 
 to be the mark in the fore- 
 head which the Angel ob- 
 served, when he signed the 
 Saints in the forehead to 
 escape the wrath of God. 
 " The soul that is greatly 
 vexed, which goeth stooping 
 andfeeUe, and the eyes that 
 fail, and the hungry soul, 
 shall give Thee 'praise and 
 righteousness, Lord'^^'' 
 
 ° S. Basil. Monast. Constit. cap. 5. Cassian. col. 21. cap. 22. Ne per 
 causam necessitatis eo impingamus, ut voluptatibus serviamns. 
 P Baruch ii. 18. 
 
210 
 
 OF KEEPINa THE LORD's DAY, &C. 
 
 Sect. VI. 
 
 Of Jceeping Festivals, and days holy to the Lord : 'par- 
 ticularly, the Lord's day"^. 
 
 True natural Religion, 
 that which was common to 
 all nations and ages, did 
 principally rely upon four 
 great propositions : 1. That 
 there is one God ; 2. That 
 God is nothing of those 
 things which we see ; 3. 
 That God takes care of all 
 things below, and governs 
 all the world ; 4. That He 
 is the great Creator of all 
 things without Himself : 
 and according to these were 
 framed the four first pre- 
 cepts of the Decalogue. In 
 the first, the Unity of the 
 Godhead is expressly affirm- 
 ed. In the second. His in- 
 visibility and immateriality. 
 In the third is affirmed 
 God's government and pro- 
 vidence, by avenging them 
 that swear falsely by His 
 Name ; by which also His 
 Omniscience is declared. In 
 the fourth Commandment 
 He proclaims Himself the 
 Maker of Heaven and Earth : 
 for in memory of God's rest 
 from the work of six days, 
 the seventh was hallowed 
 into a Sabbath ; and the 
 keeping it was a confessing 
 ■J Rev. i. 10. 
 
 God to be the great Maker 
 of Heaven and Earth ; and 
 consequently to this, it also 
 was a confession of His good- 
 ness, His omnipotence, and 
 His wisdom ; all which were 
 written with a sun-beam in 
 the great book of the Crea- 
 ture. 
 
 So long as the Law of the 
 Sabbath was bound upon 
 God's people, so long God 
 would have that to be the 
 solemn manner of confess- 
 ing these attributes ; but 
 when, the Priesthood heing 
 changed, there was a change 
 also of the Law'', the great 
 duty remained unalterable 
 in changed circumstances. 
 We are eternally bound to 
 confess God Almighty to be 
 the Maker of Heaven and 
 Earth ; but the manner of 
 confessing it is changed 
 from a rest or a doing no- 
 thing to a speaking some- 
 thing ; from a day to a sym- 
 bol ; from a ceremony to a 
 substance; from a Jewish 
 rite to a Christian duty : 
 we profess it in our Creed, 
 we confess it in our lives, 
 we describe it by every line 
 
 " Heb.vii. 12. 
 
OF KEEPING THE LORd's DAT, &C. 
 
 211 
 
 of our life, by every action 
 of duty, by faith, and trust, 
 and obedience : and we do 
 also upon great reason com- 
 ply with the Jewish manner 
 of confessing the Creation, 
 so far as it is instrumental 
 to a real duty. We keep 
 one day in seven, and so 
 confess the manner and cir- 
 cumstance of the Creation ; 
 and we rest also, that we 
 may tend holy duties : so 
 imitating God's rest better 
 than the Jew in Syiiesms, 
 who lay upon his face from 
 evening to evening, and 
 could not by stripes or 
 wounds be raised up to 
 steer the ship in a great 
 storm. God's rest was not 
 a natural cessation ; He 
 who could not labour, could 
 not be said to rest : bat 
 God's rest is to be under- 
 stood to be a beholding and a 
 rejoicing in His work finish- 
 ed : and therefore we truly 
 represent God's rest, when 
 we confess and rejoice in 
 God's Works and God's 
 glory. 
 
 This the Chi'istian Chuixh 
 does upon every day ; but 
 especially upon the Lord's 
 day, which she hath set 
 apart for this and all other 
 offices of Religion, being 
 detennined to this day by 
 the resurrection of her dear- 
 est Lord, it being the first 
 
 day of joy the Church ever 
 had. And now upon the 
 Lord's day we are not tied 
 to the rest of the Sabbath, 
 but to all the work of the 
 Sabbath : and we are to ab- 
 stain from bodily labour, 
 not because it is a direct 
 duty to us as it was to the 
 Jews ; but because it is 
 necessary in order to our 
 duty, that we attend to the 
 offices of Religion. 
 
 The observation of the 
 Lord's day differs nothing 
 from the observation of the 
 Sabbath in the matter of 
 Religion, but in the riianner. 
 They differ in the ceremony 
 and extermil rite : rest with 
 them was the principal ; 
 with us it is the accessory. 
 They differ in the office or 
 forms of worship : for they 
 were then to worship God 
 as a Creator and a gentle 
 Father ; we are to add to 
 that. Our Redeemer, and all 
 His other excellencies and 
 mercies. And though we have 
 more natural and proper 
 reason to keep the Lord's 
 day than the Sabbath, yet 
 the Jews had a divine Com- 
 mandment for their day, 
 which we have not for ours : 
 but we have many Com- 
 mandments to do all that 
 honour to God which was 
 intended in the fourth Com- 
 mandment ; and the Apo- 
 
212 
 
 OF KEEPING THE LORD's DAY, &C. 
 
 sties appointed the first day 
 of the week for doing it in 
 solemn assemblies ^ And 
 the manner of worshipping 
 God, and doing Him solemn 
 honour and service upon 
 this day, we may best ob- 
 serve in the following mea- 
 sures. 
 
 Rides for keeping the Lord's 
 day and other Christian 
 Festivals. 
 
 1. When you go about to 
 distinguish Festival days 
 from common, do it not by 
 lessening the devotions of 
 ordinary days, that the com- 
 mon devotion may seem 
 bigger upon Festivals ; but 
 on every day keep your 
 ordinary devotions entire, 
 and enlarge upon the Holy- 
 day. 
 
 2. Upon the Lords day 
 we must abstain from all 
 servile and laborious works, 
 except such which are mat- 
 ters of oiecessiti/, of common 
 life, or of great charity : 
 for these are permitted by 
 that authority which hath 
 separated the day for holy 
 uses. The Sabbath of the 
 Jews, though consisting 
 principally in rest, and 
 established by God, did 
 yield to these. The kihour 
 
 » John XX. 19, 26 ; Acts i, 1, 41 ; 
 ' Numb, xxviii. 9; Mattli. xii. 5, 
 " John V. 9. 
 
 of Love and the labours of 
 Keligion were not against 
 the reason and the spirit 
 of the Commandment, for 
 which the letter was de- 
 creed, and to which it ought 
 to minister. And therefore 
 much more is it so on the 
 Lord's day, where the letter 
 is wholly turned into Spirit, 
 and there is no Command- 
 ment of God but of spiritual 
 and holy actions. The 
 Priests might kill their 
 beasts and dress them for 
 sacrifice*; and Christ, though 
 born under the Law, might 
 heal a sick man"; and the 
 sick man might carry his 
 bed to witness his recovery ", 
 and confess the mercy, and 
 leap and dance to God for 
 joy ; and an ox might be 
 led to water, and an ass be 
 haled out of a ditch ^ ; and 
 a man may take physic, and 
 he may eat meat, and there- 
 fore there were of necessity 
 some to prepare and minis- 
 ter it : and the performing 
 these labours did not consist 
 in minutes and just de- 
 termining stages, but they 
 had, even then, a reasonable 
 latitude ; so only as to ex- 
 clude unnecessary labour, 
 or such as did not minister 
 to Charity or Religion. And 
 
 XX. 7; 1 Cor. xvi. 2. 
 
 " Matth. xii. 12; John v. 17. 
 * Luke xiii. 15, 16; xiv. 5, 6. 
 
OF KEEPIXG THE LORD's DAT, &C. 
 
 213 
 
 therefore this is to be en- 
 larged in the Gospel, whose 
 Sabbath or rest is but a cir- 
 cumstance, and accessory to 
 the principal and spiritual 
 duties. Upon the Christian 
 Sabbath necessity is to be 
 served first, then Charity, 
 and then Religion ; for this 
 is to give place to Charity 
 in great instances, and the 
 second to the first in all ; 
 and in all cases God is to he 
 u-orshipped in spirit and in 
 truthy. 
 
 3. The Lord's day, being 
 the remembrance of a great 
 blessing, must be a day of 
 joy, festivity, spiritua,! re- 
 joicing, and thanksgiving : 
 and therefore it is a proper 
 work of the day to let your 
 devotions spend themselves 
 in singing or reading 
 Psalms, in recounting the 
 great works of God, in re- 
 membering His mercies, in 
 worshipping His excellen- 
 cies, in celebrating His attri- 
 butes, in admiring His per- 
 son, in sending portions of 
 pleasant meat to them for 
 whom nothing is provided ; 
 and in all the arts and in-^ 
 struments of advancin Ji 
 God's glory and the reputa- 
 tion of Religion : in which 
 it were a great decency that 
 a memorial of the resurrec- 
 tion should be inserted, that 
 
 the particular Religion of 
 the day be not swallowed 
 up in the general. And of 
 this we may the more easily 
 serve ourselves by rising 
 seasonably in the morning 
 to private devotion, and by 
 retiring at the leisures and 
 spaces of the day not em- 
 ployed in public offices. 
 
 4. Fail not to be present 
 at the public hours and 
 places of prayer ; entering 
 early and cheerfully, attend- 
 ing reverently and devoutly, 
 abiding patiently during the 
 whole office, piously assist- 
 ing at the prayers, and 
 gladly also hearing the Ser- 
 mon : and at no hand omit- 
 ting to receive the holy 
 Communion when it is offer- 
 ed, (unless some gTeat rea- 
 son excuse it ;) this being 
 the great solemnity of 
 thanksgiving, and a proper 
 work of the day. 
 
 5. After the solemnities 
 are past, and in the inter- 
 vals between the morning 
 and evening devotion, (as you 
 shall find opportunity,) visit 
 sick persons, reconcile differ- 
 .ences, do offices of neigh- 
 bourhood, inquire into the 
 needs of the poor, especially 
 house-keepers ; relieve them 
 as they shall need and as 
 you are able : for then we 
 truly rejoice in God, when 
 
 ? John iv. 23. 
 
214 
 
 OP KEEPING THE LORD's DAY, &C. 
 
 we make our neighbours, 
 the poor members of Christ, 
 rejoice together with us. 
 
 6. Whatsoever you are 
 to do yourself as necessary, 
 you are to take care that 
 others also, who are under 
 your charge, do in their 
 station and manner. Let 
 your servants be called to 
 Church, and all your family 
 that can be spared from 
 necessary and great house- 
 hold ministeries : those that 
 cannot, let them go by turns, 
 and be supplied otherwise 
 as well as they may : and 
 provide on these days espe- 
 cially that they be instruct- 
 ed in the articles of Faith 
 and necessary parts of their 
 duty. 
 
 7. Those who labour hard 
 in the week, must be eased 
 upon the Lord's day ; such 
 ease being a great charity 
 and alms : but at no hand 
 must they be permitted to 
 use any unlawful games, any 
 thing forbidden by the laws, 
 any thing that is scanda- 
 lous, or any thing that is 
 dangerous and apt to min 
 gle sin with it ; no gan;ie? 
 prompting to wantonness, 
 to drunkenness, to quarrel- 
 ling, to ridiculous and su- 
 perstitious customs ; but let 
 their refreshments be inno- 
 cent, and charitable, and of 
 good report, and not exclu- 
 
 sive of the duties of Reli- 
 gion. 
 
 8. Beyond these bounds, 
 because neither God nor 
 Man hath passed any obli- 
 gation upon us, we must 
 preserve our Christian liber- 
 ty ^ and not suffer ourselves 
 to he entangled with a yoJce 
 of bondage ^: for even a good 
 action may become a snare 
 to us, if we make it an occa- 
 sion of scruple by a pre- 
 tence of necessity, binding 
 loads upon the conscience 
 not with the bands of God, 
 but of men ; and of fancy, 
 or of opinion, or of tyranny. 
 Whatsoever is laid upon us 
 by the hands of Man, must 
 be acted and accounted of 
 by the measures of a man : 
 but our best measure is this ; 
 He keeps the Lord's day 
 best, that keeps it with most 
 Religion and with most 
 Charity. 
 
 9. What the Church hath 
 done in the article of the 
 resurrection, she hath in 
 some measure done in the 
 other articles of the Nativity, 
 of the Ascension, and of the 
 
 ?.^J)escent of the Holy Ghost 
 ;, iBkt Pentecost : and so great 
 blessings deserve an anni- 
 versary solemnity ; since he 
 is a very unthankful person 
 that does not often record 
 them in the whole year, and 
 esteem them the ground of 
 
 » Gal.v. 1. 
 
OP KEEPING THE LORD's DAY, &C. 
 
 his hopes, the object of his 
 faith, the comfort of his 
 troubles, and the great ef- 
 fluxes of the Divine mercy, 
 greater than all the victo- 
 ries over our temporal ene- 
 mies, for which all glad per- 
 sons usually give thanks. 
 And if with great reason 
 the memory of the Resurrec- 
 tion does return solemnly 
 every week, it is but reason 
 the other should return 
 once a year. * To which I 
 add, that the commemora- 
 tion of the articles of our 
 Creed in solemn days and 
 offices is a very excellent 
 instrument to convey and 
 imprint the sense and me- 
 mory of it upon the spirits 
 of the most ignorant person. 
 For as a picture may with 
 more fancy convey a story 
 to a man, than a plain nar- 
 rative either in word or 
 writing ; so a real repre- 
 sentment, and an office of 
 remembrance, and a day to 
 declare it, is far more im- 
 pressive than a picture, or 
 any other art of making 
 and fixing imagery. 
 
 The mixed actio'iis of Region are,\. Prayer, 2. Alms, 
 3. Repentance, 4. Receiving the blessed Sacrament. 
 
 215 
 
 10. The memories of the 
 Saints are precious to God, 
 and therefore they ought 
 also to be so to us ; and 
 such persons who serve God 
 by holy living, industrious 
 preaching, and religious 
 dying, ought to have their 
 names preserved in honour, 
 and God be glorified in them, 
 and their holy doctrines and 
 lives published and imitat- 
 ed : and we by so doing 
 give testimony to the article 
 of The Communion of 
 Saints. But in these cases, 
 as every Church is to be 
 sparing in the number of 
 days, so also should she be 
 temperate in her injunc- 
 tions ; not imposing them 
 but upon voluntary and un- 
 busied persons, without snare 
 or burden. But the Holy- 
 day is best kept by giving 
 God thanks for the excel- 
 lent persons, Apostles or 
 Martyrs, we then remem- 
 ber ; and by imitating their 
 lives: this all may do : and 
 they that can also keep the 
 solemnity, must do that too, 
 when it is publicly enjoined. 
 
216 
 
 OF PRATER. 
 
 Sect. VII. 
 
 OF PRAYER. 
 
 There is no greater argu- 
 ment in the world of our 
 spiritual danger and un- 
 willingness to religion, than 
 the backwardness which 
 most men have always, and 
 all men have sometimes, to 
 say their prayers ; so weary 
 of their length, so glad when 
 they are done, so witty to 
 excuse and frustrate an op- 
 portunity : and yet all is 
 nothing but a desiring of 
 God to give us the greatest 
 and the best things we can 
 need, and which can make 
 us happy : it is a work so 
 easy, so honourable, and to 
 so great purpose, that in all 
 the instances of Religion 
 and Providence (except only 
 the Incarnation of His Son) 
 God hath not given us a 
 greater argument of His 
 willingness to have us sa,ved, 
 and of our unwillingness to 
 accept it. His goodness and 
 our gracelessness. His infi- 
 nite condescension and our 
 carelessness and folly, than 
 by rewarding so easy a duty 
 with so great blessings. 
 
 Motives to Prayer. 
 
 I cannot say any thing 
 beyond this very considera- 
 
 I tion and its appendages, to 
 invite Christian people to 
 
 ' pray often. But we may 
 consider, that 1. It is a duty 
 commanded by God and His 
 Holy Son. It is an act of 
 grace and highest honour, 
 that we dust and ashes are 
 admitted to speak to the 
 eternal God, to run to Him 
 as to a Father, to lay open 
 our wants, to complain of 
 our burdens, to explicate 
 our scruples, to beg remedy 
 and ease, support and coun- 
 sel, health and safety, deli- 
 verance and salvation. And 
 3. God hath invited us to it 
 by many gracious promises 
 of hearing us. 4. He hath 
 appointed His most glori- 
 ous Son to be the Precedent 
 of Prayer, and to make con- 
 tinual intercession for us to 
 the throne of Grace. 5. He 
 hath appointed an Angel to 
 present the Prayers of His 
 servants. And 6. Christ 
 unites them to His own, and 
 sanctifies them, and makes 
 them affective and preva- 
 lent : and 7. Hath put it in- 
 to the hands of men to re- 
 scind or alter all the decrees 
 of God which are of one kind 
 (that is, conditional, and con- 
 
cerning ourselves and our 
 final estate, and many in- 
 stances of our intermedial 
 or temporal), by the power 
 of prayers. 8. And the 
 Prayers of men have saved 
 cities and kingdoms from 
 ruin : Prayer hath raised 
 dead men to life, hath stop- 
 ped the violence of fire, shut 
 the mouths of wild beasts, 
 hath altered the course of 
 nature, caused rain in Egypt, 
 and drought in the sea ; it 
 made the Sun to go from 
 West to East, and the Moon 
 to stand still, and rocks and 
 mountains to walk ; and it 
 cures diseases without phy- 
 sic, and makes physic to do 
 the work of nature, and na- 
 ture to do the work of grace, 
 and gTace to do the work of 
 God, and it does miracles of 
 accident and event : and 
 yet Prayer, that does all this, 
 is of itself nothing but an 
 ascent of the mind to God, 
 a desiring things fit to be 
 desired, and an expression 
 of this desire to God, as we 
 can, and as becomes us. And 
 our unwillingness to pray is 
 nothing else but a not desi- 
 ring what we ought passion- 
 ately to long for ; or if we 
 do desire it, it is a choosing 
 rather to miss our satisfac- 
 tion and felicity, than to ask ^ 
 for it . j 
 
 There is no more to be 
 
 OF PRAYER. 217 
 
 said in this afiair, but that 
 we reduce it to practice ac- 
 cording to the following 
 Rules. 
 
 Rules for the 'practice of 
 Prayer. 
 
 1. We must be careful 
 that we never ask any thing 
 of God that is sinful, or that 
 directly ministers to sin : 
 for that is to ask of God to 
 dishonour Himself, and to 
 undo us. We had need con- 
 sider what we pray ; for be- 
 fore it returns in blessing, 
 it must be joined withChrist's 
 intercession, and presented 
 to God. Let us principally 
 ask of God power and as- 
 sistances to do our duty, to 
 glorify God.to do good works, 
 to live a good life, to die in 
 the fear and favour of God, 
 and eternal life : these 
 things God delights to give, 
 and commands that we shall 
 ask, and we may with con- 
 fidence expect to be answer- 
 ed graciously ; for these 
 things are promised without 
 any reservation of a secret 
 condition : if we ask them, 
 and do our duty towards the 
 obtaining them, we are sure 
 never to miss them. 
 
 2. We may lawfully pray 
 to God for the gifts of the 
 Spirit, that minister to holy 
 ends ; such as are the gift 
 of preaching, the spirit of 
 
218 
 
 OF PRAYER. 
 
 prayer, good expression, a 
 ready and unloosed tongue, 
 good understanding, learn- 
 ing, opportunities to publish 
 them, !kc. with these only 
 restraints. 1. That we can- 
 not be so confident of the 
 event of those prayers, as 
 of the former, 2. That we 
 must be curious to secure 
 our intention in these desires, 
 that we may not ask them 
 to serve our own ends, but 
 only for God's glory ; and 
 then we shall have them, or 
 a blessing for desiring them. 
 In order to such pm-poses 
 our intentions in the first 
 desires cannot be amiss ; be- 
 cause they are able to sanctify 
 other things, and therefore 
 cannot be unhallowed them- 
 selves. 3. We must submit 
 to God's Will, desiring Him 
 to choose our employment, 
 and to furnish our persons 
 as He shall see expedient. 
 
 3. Whatsoever we may 
 lawfully desire of temporal 
 things, we may lawfully ask 
 of God in prayer, and we 
 may expect them as they 
 are promised. 1. Whatsoever 
 is necessary to our life and 
 being, is promised to us: 
 and therefore we may with 
 certainty expect food and 
 raiment ; food to keep us 
 alive, clothing to keep us 
 
 * 1 John iii. 22; John ix. 31; 
 1 Tim. ii. 8 ; Psal. iv. 5 ; Ixvi. 18. 
 
 from nakedness and shame : 
 so long as our life is per- 
 mitted to us, so long all 
 things necessary to our life 
 shall be ministered. We 
 may be secure of mainten- 
 ance, but not secure of our 
 life ; for that is promised, 
 not this : only concerning 
 food and raiment we are not 
 to make accounts by the 
 measure of our desires, but 
 by the measure of our needs. 
 2. Whatsoever is convenient 
 for us, pleasant, and modest- 
 ly delectable, we may pray 
 for: so we do it, 1. with 
 submission to God's Will ; 
 
 2. without impatient desires ; 
 
 3. that it be not a trifle and 
 inconsiderable, but a matter 
 so grave and concerning, as 
 to be a fit matter to be 
 treated on between God and 
 our Souls ; 4. that we ask it 
 not to spend upon our lusts, 
 but for ends of justice, or 
 charity, or Religion ; and 
 that they be employed with 
 sobriety. 
 
 4. He that would pray 
 with eifect, must live with 
 care and piety". For although 
 God gives to sinners and evil 
 persons the common bles- 
 sings of life and chance ; 
 yet either they want the 
 comfort and blessing of 
 those blessings, or they be- 
 
 Isai. i. 15; iviii. 9; Mai. iii. 10; 
 
come occasions of sadder ac- 
 cidents to them, or serve to 
 upbraid them in their ingra- 
 titude or irreligion : and in 
 all cases, they are not the 
 effects of prayer, or the 
 fruits of promise, or instances 
 of a father's love ; for they 
 cannot he expected with 
 confidence, or received with- 
 out danger, or used without 
 a curse and mischief in 
 their company. *But as 
 all sin is an impediment to 
 prayer, so some have a spe- 
 cial indisposition towards 
 acceptation ; such are Un- 
 charitableness and Wrath, 
 Hypocrisy in the present 
 action. Pride, and Lust : 
 because these by defiling 
 the body or the spirit, or by 
 contradicting some neces- 
 sary ingredient in prayer 
 (such as are Mercy, Humi- 
 lity, Purity, and Sincerity), 
 do defile the prayer, and 
 make it a direct sin in the 
 circumstances or formality 
 of the action. 
 
 5. All Prayer must be 
 made with Faith and Hope : 
 that is, we must certainly 
 believe we shall receive the 
 grace which God hath com- 
 manded us to ask ^ ; and we 
 must hope for such things 
 which He hath permitted us 
 to ash ; and our Hope shall 
 not be vain, though we 
 
 b Mark xi. 24 
 
 OF PRAYER. 219 
 
 miss what is not absolutely 
 promised, because we shall 
 at least have an equal bles- 
 sing in the denial, as in the 
 grant. And therefore the 
 former conditions must 
 first be secured ; that is, 
 that we ask things neces- 
 sary, or at least good and 
 innocent and profitable, and 
 that our persons be gracious 
 in the eyes of God ; or else, 
 what God hath promised to 
 our natural needs, He may 
 in many degrees deny to 
 our personal incapacity : 
 but the, thing being secured, 
 and the person disposed, 
 there can be no fault at all : 
 for whatsoever else remains 
 is on God's part ; and that 
 cannot possibly fail. But 
 because the things which 
 are not commanded cannot 
 possibly be secured, (for we 
 are not sure they are good in 
 all cii'cumstances) ; we can 
 but hope for such things, 
 even after we have secured 
 our good intentions. Wo 
 are sure of a blessing, but in 
 what instance we are not 
 yet assured. 
 
 6. Our prayers must be 
 fervent, intense, earnest, and 
 importunate, when we pray 
 for things of high concern- 
 ment and necessity. " Con- 
 tinuing instant in prayer ;" 
 " striving in prayer : " " la- 
 
 ; Jam. i. 6, 7. 
 2 
 
220 
 
 OP PRAYER. 
 
 leaving it ; but daily renew- 
 ing our suits, and exercising 
 our hope, and faith, and pa- 
 tience, and long-sufler ing, 
 and Religion, and resigna- 
 tion, and self-denial, in all 
 the degrees we shall be put 
 to. This circumstance of 
 duty our blessed Saviour 
 taught, saying, that " me7i 
 ought always to pray, and 
 not to faint ^" Alivays to 
 pray signifies the frequent 
 doing of the duty in general: 
 but because we cannot al- 
 ways ask several things, and 
 we also have frequent need 
 of the same thing, and 
 those are such as concern 
 our great interest, the pre- 
 cept comes home to this 
 very circumstance ; and S. 
 Paul calls it '■'■praying with- 
 out ceasing '^ i''' and himself 
 in his own case gave a pre- 
 cedent : " For this cause 1 
 besought the Lord thrice ^." 
 And so did our blessed Lord; 
 He went thrice to God on 
 the same errand, with the 
 same words, in a short space 
 about half a night ; for His 
 time to solicit His suit was 
 but short. And the Philip- 
 pians were remembered by 
 the Apostle, their spiritual 
 Father, " always in every 
 prayer of his K"" And thus 
 
 = Rom. xii. 12 ; xv. 30 ; Col. iv. 12; 1 Thess. iii. 10; Eph. vi. 18. 
 '• 1 Pet. iv. 7. « Jam. v. 16, 17. * Luke xviii. 1 ; xxi. 36- 
 
 ^ I Thcss. V. 17. '■ 2 Cor. xii. 8. * Phil.i. 4. 
 
 ho uring fervently in prayer ;" 
 " night and day praying ex- 
 ceedingly :"" ''praying al- 
 ways with all prayer ;" so 
 S. Paul calls it ": " watching 
 unto prayer ;" so S. Peter": 
 ''praying earnestly : " so S. 
 James ^. And this is not at 
 all to be abated in matters 
 spiritual and of duty : for 
 according as our desires are, 
 so are our prayers ; and as 
 our prayers are, so shall be 
 the grace ; and as that is, 
 so shall be the measure of 
 glory. But this admits of 
 degrees, according to the 
 perfection or imperfection 
 of our state of life : but it 
 hath no other measures, but 
 ought to be as great as it 
 can ; the bigger the better : 
 we must make no positive 
 restraints upon ourselves. 
 In other things we are to 
 use a bridle : and as we must 
 limit our desires with sub- 
 mission to God's will, so also 
 we must limit the importu- 
 nity of our prayers by the 
 moderation and term of our 
 desires. Pray for it as ear- 
 nestly as you may desire it. 
 7, Our desires must be 
 lasting, and our prayers fre- 
 quent, assiduous, and con- 
 tinual : not asking for a 
 once, and then 
 
or PRAYER. 
 
 221 
 
 "we must always pray for 
 the pardon of our sins, for 
 the assistance of God's grace, 
 for charity, for life eternal ; 
 never giving over, till we 
 die : and thus also we pray 
 for supply of great temporal 
 needs in their several pro- 
 portions ; in all cases being 
 curious we do not give over 
 out of weariness or impati- 
 ence. For God oftentimes 
 defers to grant our suit, be- 
 cause He loves to hear us 
 beg it, and hath a design to 
 give us more than we ask, 
 even a satisfaction of our 
 desires, and a blessing for 
 the very importunity. 
 
 8. Let the words of our 
 prayers be pertinent, grave, 
 material, not studiously 
 many, but according to our 
 need, sufficient to express 
 our wants, and to signify our 
 importunity. God hears us 
 not the sooner for our many 
 words, but much the sooner 
 for an earnest desire ; to 
 which let apt and sufficient 
 words minister, be they few 
 or many, according as it 
 happens. A long prayer 
 and a short differ not in 
 their capacities of being ac- 
 cepted ; for both of them 
 take their value according 
 to the fer^-ency of spirit, and 
 the charity of the prayer. 
 That prayer which is short 
 ' Phil 
 
 by reason of an impatient 
 spirit, or dulness, or despite 
 of holy things, or indiffer- 
 ency of desires, is very often 
 criminal, always imperfect ; 
 and that prayer which is 
 lorg out of ostentation, or 
 superstition, or a trifling 
 spirit, is as criminal and im- 
 perfect as the other, in their 
 several instances. This rule 
 relates to private prayer. 
 In public, our devotion is to 
 be measured by the appoint- 
 ed office ; and we are to 
 support our spirit with spiri- 
 tual arts, that our private 
 spirit may be a part of the 
 public spirit, and be adopted 
 into the society and blessings 
 of the Communion of Saints. 
 
 9. In all forms of prayer 
 mingle petition with thanks- 
 giving, that you may endear 
 the present prayer and the 
 future blessing by returning 
 praise and thanks for what 
 we have already received. 
 This is Saint PauVs advice ; 
 '' Be careful for nothing ; hut 
 in every thing hy prayer and 
 s^rpplication with thanks- 
 giving let your requests he 
 made fcnov:n unto God^.'''' 
 
 10. Whatever we beg of 
 God, let us also work for it ; 
 if the thing be matter of 
 duty, or a consequent to 
 industry. For God loves to 
 bless labour and to reward it 
 
222 
 
 OF PRAYER. 
 
 but not to support idleness. 
 And therefore our blessed 
 Saviour in his Sermons joins 
 watchfulness with Prayer : 
 for God's graces are but 
 assistances, not new crea- 
 tions of the whole habit in 
 every instant or period of 
 our life. Read Scriptures, 
 and then pray to God for 
 understanding. Pray a- 
 gainst temptation : but you 
 must also resist the Devil, 
 and then he will flee from 
 you\ Ask of God compe- 
 tency of living : but you 
 must also u-ork with your 
 hands the things that are 
 honest, that ye may have to 
 supply in time of need'". 
 We can but do our endea- 
 vour, and pray for a blessing, 
 and then leave the success 
 with God : and beyond this 
 we cannot deliberate, we 
 cannot take care ; but so 
 far we must. 
 
 II. To this purpose let 
 every man study his prayers, 
 and read his duty in his 
 Petitions. For the body of 
 our Prayer is the sum of 
 our duty : and as we must 
 ask of God whatsoever we 
 need ; so we must labour for 
 all that we ask. Because it 
 is our duty, therefore we 
 must pray for God's grace: 
 but because God's grace is 
 necessary, and without it 
 
 ! Jam, iv. 7. 
 
 we can do nothing ; we are 
 sufficiently taught, that in 
 the proper matter of our 
 religious Prayers is the just 
 matter of our duty ; and if 
 we shall turn our Prayers 
 into precepts, we shall the 
 easier turn our hearty de- 
 sires into effective practices. 
 
 12. In all our Prayers we 
 must be careful to attend 
 our present work ; having a 
 present mind, not wander- 
 ing upon impertinent things, 
 not distant from our words, 
 much less contrary to them : 
 and if our thoughts do at 
 any time wander, and divert 
 upon other objects, bring 
 them back again with pru- 
 dent and severe arts ; by 
 all means striving to obtain 
 a diligent, a sober, an un- 
 troubled and a composed 
 spirit. 
 
 13. Let your posture and 
 gesture of body in Prayers 
 be reverent, grave, and hum- 
 ble : according to public 
 order, or the best examples, 
 if it be in public ; if it be in 
 private, either stand, or 
 kneel, or lie flat upon the 
 ground on your face, in 
 your ordinary and more 
 solemn prayers ; but in ex- 
 traordinary, casual, and eja- 
 culatory prayers, the rever- 
 ence and devotion of the 
 Soul, and the lifting up the 
 
 "' Eph. iv. 28. 
 
OF PRATER. 
 
 223 
 
 eyes and hands to God with 
 any other posture not un- 
 decent, is usual and com- 
 mendable ; for we may pray 
 in bed, on horse-back, every 
 where^, and at all times^ 
 and in all circumstances : 
 and it is well if we do so : 
 and some servants have not 
 opportunity to pray so often 
 as they would, unless they 
 supply the appetites of Re- 
 ligion by such accidental 
 devotions. 
 
 1 4. " Let prai/ers and sup- 
 plications anil giving of 
 thanhs he made for all men : 
 for Kings and all that are 
 in authority. For this is 
 good and acceptable i7i the 
 sight of God our Saviour °.'' 
 We who must love our 
 Neighbours as ourselves, 
 must also pray for them as 
 for ourselves : with this only 
 difference, that we may en- 
 large in our temporal de- 
 sires for Kings, and pray 
 for secular prosperity to 
 them with more importunity 
 than for ourselves, because 
 they need more to enable 
 their duty and government, 
 and for the interests of Re- 
 ligion and Justice. This 
 part of Prayer is by the 
 Apostle called ititercession V 
 in which with special care 
 we are to remember our 
 Relatives, our Family, our 
 
 ° 1 Tim. ii. 8. ° 1 Tim. ii. 
 
 Charge, our Benefactors, 
 our Creditors ; not forget- 
 ting to beg pardon and cha- 
 rity for our Enemies, and 
 protection against them. 
 
 15. Rely not on a single 
 prayer in matters of great 
 concernment ; but make it 
 as public as you can, by ob- 
 taining of others to pray for 
 you : this being the great 
 blessing of the Communion 
 of Saints, that a prayer 
 united is strong, like a well- 
 ordered army ; and God 
 loves to be tied fast with 
 such cords of love, and con- 
 strained by a holy violence. 
 
 16. Every time that is 
 not seized upon by some 
 other duty, is seasonable 
 enough for prayer : but let 
 it be performed as a solemn 
 duty morning and evening, 
 that God may begin and 
 end all our business, and 
 the out- going of the morning 
 and evening may praise 
 Him 1 ; for so we bless God, 
 and God blesses us. And 
 yet fail not to find or make 
 opportunities to worship 
 God at some other times of 
 the day ; at least by ejacu- 
 lations and short addresses, 
 more or less, longer or short- 
 er, solemnly or without so- 
 lemnity, privately or pub- 
 licly, as you can, or are per- 
 mitted : always remember- 
 
 1—3. P lb. 1 Ps. IxY. 8. 
 
224 
 
 OF PRATER. 
 
 ing, that as every sin is a 
 degree of danger and un- 
 safely ; so every pious 
 prayer and well-employed 
 opportunity is a degree of 
 return to hope and pardon. 
 
 Cautions for making Vows. 
 
 17. A vow to God is an 
 act of prayer, and a great 
 degree and instance of op- 
 portunity, and an increase 
 of duty by some new un- 
 commanded instance, or 
 some more eminent degree 
 of duty, or frequency of 
 action, or earnestness of 
 spirit in the same. And 
 because it hath pleased God 
 in all ages of the world to 
 admit of intercourse with 
 His servants in the matters 
 of vows ; it is not ill advice, 
 that we make vows to God 
 in such cases in which we 
 have great need, or great 
 danger. But let it be done 
 according to these rules and 
 by these cautions. 
 
 1. That the matter of the 
 Vow be lawful. 2. That it 
 be useful in order to Reli- 
 gion or Charity. 3. That 
 it be grave, not trifling and 
 impertinent, but great in 
 our proportion of duty to- 
 wards the blessing. 4. That 
 it be in an uncommanded 
 instance ; that is, that it be 
 
 of something, or in some 
 manner, or in some degree, 
 to which formerly we were 
 not obliged, or which we 
 might have omitted without 
 sin. 5. That it be done' 
 with prudence ; that is, that 
 it be safe in all the circum- 
 stances of person, lest we 
 beg a blessing, and fall into 
 a snare. 6. That every vow 
 of a new action be also ac- 
 companied with a new de- 
 gree and enforcement of our 
 essential and unalterable 
 duty : such as was JacoVs 
 vow, that (besides the pay- 
 ment of a tithe) God should 
 he his God^\ that so he 
 might strengthen his duty 
 to Him, first in essentials 
 and precepts ; and then in 
 additional and accidentals. 
 For it is but an ill tree that 
 spends more in leaves and 
 suckers and gums than in 
 fruit : and that thankful- 
 ness and Religion is best, 
 that first secures duty, and 
 then enlarges in counsels. 
 Therefore let every great 
 prayer, and great need, and 
 great danger, draw us nearer 
 to God by the approach of a 
 pious purpose to live more 
 strictly ; and let every mer- 
 cy of God, answering that 
 prayer, produce a real per- 
 formance of it. 7. Let not 
 young beginners in Religion 
 
 ^ Gen. xxviii. 20—22. 
 
OF PRATER. 
 
 225 
 
 enlarge their hearts and 
 straiten their liberty by 
 vows of long continuance : 
 nor (indeed) any one else, 
 without a great experience 
 of himself, and of all acci- 
 dental dangers. Vows of 
 single actions are safest, and 
 proportionable to those sin- 
 gle blessings ever begged in 
 such cases of sudden and 
 transient importunities. 8. 
 Let no action which is mat- 
 ter of question and dispute 
 in Religion, ever become 
 the matter of a vow. He 
 vows foolishly, that promises 
 to God to live and die in such 
 an opinion, in an article 
 not necessary, nor certain ; 
 or that, upon confidence of 
 his present guide, binds him- 
 self for ever to the profes- 
 sion of what he may after- 
 wards more reasonably con- 
 tradict, or may find not to 
 be useful, or not profitable, 
 but of some danger, or of no 
 necessity. 
 
 If we observe the former 
 rules, we shall pray piously 
 and effectually : but because 
 even this duty hath in it 
 some special temptations, it 
 is necessary that we be arm- 
 ed by special remedies a- 
 gainst them. The dangers 
 are, 1. Wandering thoughts; 
 2. Tediousness of spirit. 
 Against the first these ad- 
 vices are profitable. 
 
 Remedies against Wa7ider- 
 ing thoughts in Praijer. 
 
 If we feel our spirits apt 
 to wander in our prayers, 
 and to retire into the world, 
 or to things unprofitable, or 
 vain and impertinent ; 
 
 1. Use Prayer to be as- 
 sisted in Prayer : pray for 
 the spirit of supplication, 
 for a sober, fixed, and recol- 
 lected spirit : and when to 
 this you add a moral indus- 
 try to be steady in your 
 thoughts ; whatsoever wan- 
 derings after this do return 
 irremediably, are a misery 
 of nature and an irr perfec- 
 tion, but no sin, while it is 
 not cherished and indulged 
 to. 
 
 2. In private it is not 
 amiss to attempt the cure 
 by reducing your Prayers 
 into Collects and short forms 
 of prayer; making volun- 
 tary interruptions, and be- 
 ginning again, that the want 
 of spirit and breath may be 
 supplied by the short stages 
 and periods. 
 
 3. When you have ob- 
 served any considerable wan- 
 dering of your thoughts, 
 bind yourself to repeat that 
 prayer again with actual at- 
 tention, or else revolve the 
 fuU sense of it in your spi- 
 rit, and repeat it in all the 
 effects and desires of it : and 
 
 3 
 
226 
 
 OF PKAYER. 
 
 possibly the tempter may be 
 driven away with his own 
 art, and may cease to inter- 
 pose his trifles, when he 
 perceives they do but vex 
 the person into carefulness 
 and piety ; and yet he loses 
 nothing of his devotion, but 
 doubles the earnestness of 
 his care. 
 
 4. If this be not season- 
 able or opportune, or apt 
 to any man's circumstances, 
 yet be sure with actual at- 
 tention to say a hearty 
 Amen to the whole prayer 
 with one united desire, earn- 
 estly begging the graces 
 mentioned in the prayer : 
 for that desire does the great 
 work of the Prayer, and se- 
 cures the blessing, if the 
 wandering thoughts were 
 against our will, and dis- 
 claimed by contending a- 
 gainst them. 
 
 5. Avoid multiplicity of 
 businesses of the world ; and 
 in those that are u.navoid- 
 able, labour for an evenness 
 and tranquillity of spirit, 
 that you may be untroubled 
 and smooth in all tempests 
 of fortune : for so we shall 
 better tend Religion, when 
 we are not torn in pieces 
 with the cares of the world, 
 and seized upon with low 
 affections, passions, and in- 
 terest. 
 
 6. It helps much to at- 
 
 tention and actual adver- 
 tisement in our prayers, if 
 we say our prayers silently, 
 without the voice, only by 
 the spirit. For in mental 
 prayer if our thoughts wan- 
 der, we only stand still ; 
 when our mind returns, we 
 go on again : there is none 
 of the prayer lost ; as it is, 
 if our mouths speak and 
 our hearts wander. 
 
 7. To incite you to the 
 use of these or any other 
 counsels you shall meet with, 
 remember, that it is a great 
 indecency to desire of God 
 to hear those prayers, a 
 great part whereof we do 
 not hear ourselves. If they 
 be not worthy of our atten- 
 tion, they are far more un- 
 worthy of God's. 
 
 Signs of tediousness of spirit 
 in our Prayers and all 
 actions of Religion. 
 The second temptation in 
 our Prayer is a tediousness 
 of spirit, or a weariness of 
 the employment ; like that 
 of the Jews, who complained 
 that they were weary of the 
 new Moons, and their souls 
 loathed the frequent return 
 of their Sabbaths : so do 
 very many Christians ; who, 
 first, pray without fervour 
 and earnestness of spirit ; 
 and secondly, meditate but 
 seldom, and that without 
 
OF PRATER. 
 
 227 
 
 fruit, or sense, or affection ; 
 or thirdly, who seldom ex- 
 amine their consciences ; and 
 Avhen they do it, they do it 
 but sleepily,slightly, without 
 compunction, or hearty pur- 
 pose, or fruits of amend- 
 ment. 4. They enlarge 
 themselves in the thoughts 
 and fruition of temporal 
 things, running for comfort 
 to them only in any sadness 
 and misfortune. 5. They 
 love not to frequent the 
 Sacraments, nor any the in- 
 struments of Religion, as 
 Sermons, Confessions, Pray- 
 ers in public, Fastings ; but 
 love ease, and a loose undis- 
 ciplined life, 6. They obey 
 not their superiors, but fol- 
 low their own judgment, 
 when their judgment fol- 
 lows their affections, and 
 their affection follow sense 
 and worldly pleasures. 7. 
 They neglect, or dissemble, 
 or defer, or do not attend 
 to, the motions and inclina- 
 tions to virtue which the 
 Spirit of God puts into their 
 Soul. 8. They repent them 
 of their vows and holy pur- 
 poses, not because they dis- 
 cover any indiscretion in 
 them, or intolerable incon- 
 venience, but because they 
 have within them labour, 
 (as the case now stands) to 
 them displeasure. 9. They 
 content themselves with the 
 
 first degTees and necessaiy 
 parts of virtue ; and when 
 they are arrived thither, 
 they sit down, as if they 
 were come to the mountain 
 of the Lord, and care not 
 to proceed on toward per- 
 fection. 10. They enquire 
 into all cases in which it 
 may be lawful to omit a 
 duty ; and though they will 
 not do less than they are 
 bound to, yet they will do 
 no more than needs must ; 
 for they do out of fear and 
 self-love, not out of the love 
 of God, or the spirit of holi- 
 ness and zeal. The event of 
 which will be this : He that 
 will do no more than needs 
 must, will soon be brought 
 to omit something of his 
 duty, and will be apt to be- 
 lieve less to be necessary 
 than is. 
 
 Remedies against Tedious- 
 ness of spirit. 
 
 The Remedies against this 
 temptation are these. 
 
 1 . Order your private de- 
 votions so, that they become 
 not arguments and causes 
 of tediousness by their in- 
 discreet length ; but reduce 
 your words into a narrower 
 compass, still keeping all 
 the matter, and what is cut 
 off in the length of your 
 prayers, supply in the earn- 
 estness of your spirit : for 
 
228 
 
 OP PRAYER. 
 
 SO nothing is lost, while the 
 words are changed into mat- 
 ter, and length of time into 
 fervency of devotion. The 
 forms are made not the less 
 perfect, and the spirit is 
 more, and the scruple is 
 removed. 
 
 2. It is not imprudent, if 
 we provide variety of forms 
 of Prayer to the same pur- 
 poses, that the change by 
 consulting with the appe- 
 tites of fancy may better 
 entertain the Spirit : and 
 possibly we may be pleased 
 to recite a Hymn, Avhen a 
 Collect seems flat to us and 
 unpleasant ; and we are 
 willing to sing rather than 
 to say, or to sing this rather 
 than that : we are certain 
 that variety is delightful ; 
 and whether that be natural 
 to us, or an imperfection, 
 yet if it be complied with, 
 it may remove some part of 
 the temptation. 
 
 3. Break your office and 
 devotion into fragments, and 
 make frequent returnings 
 by ejaculations and abrupt 
 intercourses with God ; for 
 so, no length can oppress 
 your tenderness and sickli- 
 ness of spirit ; and by often 
 praying in such manner and 
 in all circumstances, we 
 shall habituate our Souls to 
 prayer, by making it the 
 business of many lesser por- 
 
 tions of our time ; and by 
 thrusting in between all our 
 other employments, it will 
 make every thing relish of 
 Religion, and by degrees 
 turn all into its nature. 
 
 4. Learn to abstract your 
 thoughts and desires from 
 pleasures and things of the 
 world. For nothing is a 
 direct cure to this evil, but 
 cutting off all other loves 
 and adherences. Order your 
 affairs so, that Religion may 
 be propounded to you as a 
 reward, and Prayer as your 
 defence, and holy actions as 
 yoiu' security and Charity, 
 and good works as your 
 treasure. Consider that all 
 things else are satisfactions 
 but to the brutish part of a 
 man, and that these are the 
 refreshments and relishes of 
 that noble part of us by 
 which we are better than 
 beasts : and whatsoever 
 other instrument, exercise, 
 or consideration, is of use to 
 take our loves from the 
 Avorld, the same is apt to 
 place them upon God. 
 
 5. Do not seek for delici- 
 ousness and sensible conso- 
 lations in the actions of Re- 
 ligion, but only regard the 
 duty and the conscience of 
 it. For although in the 
 beginning of Religion most 
 frequently, and at some 
 other times irregularly, God 
 
OF PRAYER. 
 
 229 
 
 complies with, our infirmity, 
 and encourages our duty 
 with little overflowings of 
 spiritual joy, and sensible 
 pleasure, and delicacies in 
 prayer, so as we seem to 
 feel some little beam of 
 Heaven, and great refresh- 
 ments from the Spirit of 
 consolation ; yet this is not 
 always safe for us to have, 
 neither safe for us to expect 
 and look for : and when we 
 do, it is apt to make us cool 
 in our enquiries and wait- 
 ings upon Christ when we 
 want them : It is a running 
 after Him, not for the mira- 
 cles, but for the loaves ; not 
 for the wonderful things of 
 God, and the desires of 
 pleasing Him, but for the 
 pleasure of pleasing our- 
 selves. And as we must not 
 judge our devotion to be 
 barren or unfruitful when 
 we want the overflowings of 
 joy running over ; so nei- 
 ther must we cease for want 
 of them. If our spirits can 
 serve God choosingly and 
 greedily out of pure consci- 
 ence of our duty, it is bet- 
 ter in itself, and more safe 
 to us. 
 
 6. Let him use to soften 
 his spu'it with frequent me- 
 ditation upon sad and dolo- 
 rous objects ; as of Death, 
 the terrors of the day of 
 Judgment, fearfal judg- 
 
 ments upon sinners, strange 
 horrid accidents, fear of 
 God's wrath, the pains of 
 Helljthe unspeakable amaze- 
 ments of the damned, the 
 intolerable load of a sad 
 Eternity. For whatsoever 
 creates fear, or makes the 
 spirit to dwell in a religious 
 sadness, is apt to entender 
 the spirit, and make it de- 
 vout and pliant to any part 
 of duty. For a great fear, 
 when it is ill managed, is 
 the parent of superstition ; 
 but a discreet and well- 
 guided fear produces Re- 
 ligion. 
 
 7. Pray often, and you 
 shall pray oftener ; and 
 when you are accustomed to 
 a frequent devotion, it will 
 so insensibly unite to your 
 nature and aflections, that 
 it will become trouble to 
 omit your usual or appointed 
 prayers : and what you ob- 
 tain at first by doing vio- 
 lence to your inclinations, 
 at last will not be left with- 
 out as great unwillingness 
 as that by which at first it 
 entered. This rule relies 
 not only upon reason de- 
 rived from the nature of 
 habits, which turn into a 
 second nature, and make 
 their actions easy, frequent, 
 and delightful ; but it relies 
 upon a reason depending 
 upon the nature and con- 
 
230 
 
 OF PRATER. 
 
 stitution of Grace, whose pro- 
 ductions are of the same 
 nature with the parent, and 
 increases itself, naturally 
 growing from grains to huge 
 trees, from minutes to vast 
 proportions, and from mo- 
 ments to Eternity. But be 
 sure not to omit your usual 
 prayers without great rea- 
 son, though without sin it 
 may be done ; because after 
 you have omitted some- 
 thing, in a little while you 
 will be passed the scruple of 
 that, and begin to be tempt- 
 ed to leave out more. Keep 
 yourself up to your usual 
 forms : you may enlarge 
 when you will ; but do not 
 contract or lessen them 
 without a very probable 
 reason. 
 
 8. Let a man frequently 
 and seriously by imagina- 
 tion place himself upon his 
 death-bed, and consider 
 what great joys he shall 
 have for the remembrance 
 of every day well spent, and 
 what then he would give 
 that he had so spent all his 
 days. He may guess at it 
 by proportions : for it is cer- 
 tain he shall have a joyful 
 and prosperous night, who 
 hath spent his day holily ; 
 and he resigns his Soul with 
 peace into the hands of God, 
 
 who hath lived in the peace 
 of God and the works of 
 Religion in his life-time. 
 This consideration is of a 
 real event, it is of a thing 
 that will certainly come to 
 pass. It is appointed for 
 all men once to die, and after 
 death comes judgment^ ; the 
 apprehension of which is 
 dreadful, and the presence 
 of it is intolerable, unless 
 by Religion and Sanctity 
 we are disposed for so vener- 
 able an appearance, 
 
 9. To this may be useful, 
 that we consider the easi- 
 ness of Christ's yoke*, the 
 excellencies and sweetnesses 
 that are in Religion, the 
 peace of conscience, the joy 
 of the Holy Ghost, the re- 
 joicing in God, the simpli- 
 city and pleasure of virtue, 
 the intricacy, trouble, and 
 business of sin ; the bles- 
 sings and health and reward 
 of that ; the curses, the sick- 
 nesses and sad consequences 
 of this ; and that if we are 
 weary of the labours of Re- 
 ligion, we must eternally sit 
 still and do nothing : for 
 whatsoever we do contrary 
 to it, is infinitely more full 
 of labour, care, difficulty 
 and vexation. 
 
 10. Consider this also ; 
 that tediousness of spirit is 
 
 " Heb. ix. 27. * See the " Great Exemplar." Part iii. Disc. 15. 
 
 Of the Easiness of Christian Religion. 
 
the beginning of the most 
 dangerous condition and 
 estate in the whole world. 
 For it is a great disposition 
 to the sin against the Holy 
 Ghost : it is apt to bring a 
 man to backsliding and the 
 state of unregeneration, to 
 make him return to his 
 vomit and his sink ; and 
 either to make the man im- 
 patient, or his condition 
 scrupulous, unsatisfied, irk- 
 some and desperate : and it 
 is better that he had never 
 known the way of godliness, 
 than after the knowledge of 
 it, that he shoiddfall aivay^. 
 There is not in the world a 
 greater sign that the spirit 
 of reprobation is beginning 
 upon a man, than when he 
 
 OF PRAYER. 231 
 
 is habitually and constantly, 
 or very frequently, weary ; 
 and slights or loathes holy 
 Offices. 
 
 14. The last remedy that 
 preserves the hope of such 
 a man, and can reduce him 
 to the state of zeal and the 
 love of God, is a pungent, 
 sad, and a heavy affliction ; 
 not desperate, but recreated 
 with some intervals of kind- 
 ness, or little comforts, or 
 entertained with hopes of 
 deliverance : which condi- 
 tion if a man shall fall into, 
 by the grace of God he is 
 likely to recover ; but if this 
 help him not, it is infinite 
 odds but he will quench the 
 Spirit ^. 
 
 Sect. VIII. 
 
 OF ALMS. 
 
 Love is as communicative 
 as fire, as busy and as ac- 
 tive ; and it hath four twin- 
 daughters, extreme like each 
 other; and but that the 
 Doctors of the School have 
 done as Thamars Midwife 
 did, who bound a scarlet 
 thread, something to dis- 
 tinguish them, it would be 
 very hard to call them asun- 
 n 2 Pet. ii.21, 22. 
 
 der. Their names are, 1. 
 Mercy ; 2. Beneficence, or 
 well-doing; 3. Liberality; 
 and 4. Alms ; which by a 
 special privilege hath ob- 
 tained to be called after the 
 mother's name, and is com- 
 monly called Charity. The 
 first or eldest is seated in 
 the afiection, and it is that 
 which all the other must 
 
 » 1 Thess. V. 19. 
 
232 
 
 attend. For Mercy without 
 Alms is acceptable, when 
 the person is disabled to ex- 
 press outwardly what he 
 heartily desires. But Alms 
 without Mercy are like 
 prayers without devotion, 
 or Religion without Humi- 
 lity. 2. Beneficence, or well- 
 doing, is a promptness and 
 nobleness of mind, making 
 us to do offices of courtesy 
 and humanity to all sorts 
 of persons in their need, 
 or out of their need. 3. 
 Liberality is a disposition of 
 mind opposite to Covetous- 
 ness ; and consists in the 
 despite and neglect of money 
 upon just occasions ; and 
 relates to our friends, chil- 
 dren, kindred, servants, and 
 other relatives. 4. But Alms 
 is a relieving the poor and 
 needy. The first and the 
 last only are duties of Chris- 
 tianity. The second and 
 third are circumstances and 
 adjuncts of these duties : for 
 Liherality increases the de- 
 gree of Alms, making our 
 gift greater ; and Benefi- 
 cence extends it to more 
 persons and orders of men, 
 spreading it wider. The 
 former makes us sometimes 
 to give more than we are 
 able ; and the latter gives 
 to more than need by the 
 necessity of beggars, and 
 serves the needs and con- 
 
 veniences of persons, and 
 supplies circumstances : 
 whereas, properly, Alms 
 are doles and largesses to the 
 necessitous and calamitous 
 people, supplying the neces- 
 sities of Nature, and giving 
 remedies to their miseries. 
 
 Mercy and Alms are the 
 body and Soul of that cha- 
 rity which we must pay to 
 our Neighbour's need ; and 
 it is a precept which God 
 therefore enjoined to the 
 world, that the great in- 
 equality which He was pleas- 
 ed to suffer in the posses- 
 sions and accidents of men 
 might be reduced to some 
 temper and evenness ; and 
 the most miserable person 
 might be reconciled to some 
 sense and participation of 
 felicity. 
 
 WorJcs of Mercy, or the 
 several kinds of corporal 
 Alms. 
 
 The works of Mercy are 
 so many as the affections of 
 Mercy have objects, or as 
 the world hath kinds of 
 misery. Men want meat, 
 or drink, or clothes, or a 
 house, or liberty, or attend- 
 ance, or a grave. In pro- 
 portion to these, seven works 
 are usually assigned to INIer- 
 cy, and there are seven 
 kinds of corporal Alms reck- 
 oned. 1. To feed the hun- 
 
gry^. 2. To give drink to 
 the thirsty. 3. Or clothes 
 to the naked. 4. To redeem 
 captives. 5. To visit the 
 sick. 6. To entertain 
 strangers. 7. To bury the 
 deadz. But many more 
 may be added. Such as 
 are, 8. to give physic to sick 
 persons. 9. To bring cold 
 and starved people to 
 warmth and to the fire ; 
 for sometimes clothing will 
 not do it : or this may be 
 done when we cannot do 
 the other. 10. To lead the 
 blind in right ways. 11. To 
 lend money. 12, To for- 
 give debts. 13. To remit 
 forfeitures. 14. To mend 
 high-ways and bridges. 15. 
 To reduce or guide wander- 
 ing travellers. 16. To ease 
 their labours by accommo- 
 dating their work with apt 
 instruments ; or their jour- 
 ney with beasts of carriage. 
 17. To deliver the poor from 
 their oppressors. 18. To die 
 for my brother. 19. To pay 
 maidens' dowries, and to 
 procure for them honest and 
 chaste marriages. 
 
 Works of spiritual A Ims and 
 mercy are, 
 1. To teach the ignorant. 
 2. To counsel doubting per- 
 sons. 3. To admonish sin- 
 
 y Mat. XXV. 35, 36. 
 * Heb. X. 24. 
 
 .MS. 233 
 
 ners diligently, prudently, 
 seasonably, and charitably : 
 To which also may be re- 
 duced, provoking and en- 
 couraging to good works a. 
 
 4. To comfort the afflicted. 
 
 5. To pardon oiFendcrs. 6. 
 To succour and support the 
 weak ''. 7. To pray for all 
 estates of men, and for re- 
 lief to all their necessities. 
 To which may be added, 8. 
 To punish or correct refrac- 
 toriness. 9. To be gentle 
 and charitable in censuring 
 the actions of others. 10. 
 To establish the scrupulous, 
 wavering, and inconstant 
 spirits. 11. To confirm the 
 strong. 12. Not to give 
 scandal. 13. To quit a man 
 of his fear. 14. To redeem 
 maidens from prostitution 
 and publication of their 
 bodies. 
 
 To both these kinds a 
 third also may be added of 
 a mixed nature, partly cor- 
 poral, and partly spiritual : 
 such are, 1. Reconciling 
 enemies ; 2. Erecting pub- 
 lic Schools of Learning ; 3. 
 Maintaining Lectures of Di- 
 vinity ; 4. Erecting Colleges 
 of Religion and retirement 
 from the noises and more 
 frequent temptations of the 
 World ; 5. Finding employ- 
 ment for unbusied persons, 
 
 ^ Mat. xxvi. 12 ; 2 Sam. ii. 5. 
 b I Thess. V. 14. 
 
234 
 
 OF ALMS. 
 
 and putting children to 
 honest trades. For the par- 
 ticulars of Mercy or Alms 
 cannot be narrower than 
 men's needs are : and the old 
 method of Alms is too nar- 
 row to comprise them all ; 
 and yet the kinds are too 
 many to be discoursed of 
 particularly : only our bless- 
 ed Saviour, in the precept 
 of Alms, uses the instances 
 of relieving the poor", and 
 forgiveness of injuries^; 
 and by proportion to these, 
 the rest, whose duty is plain, 
 simple, easy, and necessary, 
 may be determined. But 
 Alms in general are to be 
 disposed of according to the 
 following rules. 
 
 Rides for giving Alms. 
 
 1. Let no man do Alms of 
 that which is none of his 
 own ^ ; for of that he is to 
 make restitution : that is 
 due to the owners, not to the 
 poor ; for every man hath 
 need of his own, and that is 
 first to be provided for ; and 
 then you must think of the 
 needs of the poor. He that 
 gives the poor what is not 
 his own, makes himself a 
 thief, and the poor to be the 
 receivers. This is not to be 
 understood, as if it were un- 
 
 lawful for a man, that is 
 not able to pay his debts, 
 to give smaller Alms to the 
 poor. He may not give such 
 portions as can in any sense 
 more disable him to do jus- 
 tice : but such, which if they 
 were saved could not ad- 
 vance the other duty, may 
 retire to this, and do here 
 what they may, since in the 
 other duty they cannot do 
 what they should ^ But ge- 
 nerally cheaters and robbers 
 cannot give Alms of what 
 they have cheated and 
 robbed, unless they cannot 
 tell the persons whom they 
 have injured, or the propor- 
 tions ; and in such cases 
 they are to give those un- 
 known portions to the poor 
 by way of restitution ; for it 
 is no Alms : only God is the 
 supreme Lord to whom those 
 escheats devolve, and the 
 poor are His Receivers. 
 
 2. Of money unjustly 
 taken, and yet voluntarily 
 parted with, we may and are 
 bound to give Alms : such 
 as is money given and taken 
 for false witness, bribes, si- 
 moniacal contracts ; because 
 the Receiver hath no right 
 to keep it, nor the Giver any 
 right to recall it ; it is un- 
 just money, and yet paya- 
 ble to none but the supreme 
 
 <= Matth. xix. 21. d Matth. v. 23, 24. « S. Greg. vii. 1. 110. Epist. 
 ^ Proebeant misericordiS, ut conservetur justitia. S. Aug. Prov. iii. 9 
 
OF ALMS. 
 
 Lord (Who is the person in- 
 jured) and to His Delegates, 
 that is, the poor. To which 
 I insert these cautions, 1, If 
 the person injured by the 
 unjust sentence of a bribed 
 Judge or by false witness, be 
 poor, he is the proper object 
 and bosom to whom the 
 restitution is to be made. 
 2. In case of Simony, the 
 Church, to whom the Simo- 
 ny was injurious, is the lap 
 into which the restitution 
 is to be poured ^ ; and if it 
 be poor and out of repair, 
 the Alms, or Restitution 
 (shall I call it ?) are to be 
 paid to it. 
 
 3. There is some sort of 
 gain that hath in it no in- 
 justice properly so called ; 
 but it is unlawful 2iTi(\. filthy 
 lucre : such as is, money 
 taken for work done unlaw- 
 fully upon the Lord's day ; 
 hire taken for disfiguring 
 oneself, and for being pro- 
 fessed jesters ; the wages of 
 such as make unjust bar- 
 gains ; and of harlots : of 
 this money there is some 
 preparation to be made be- 
 fore it be given in Alms. 
 The money is infected with 
 the plague, and must pass 
 through the fire or the wa- 
 ter before it be fit for Alms : 
 the person must repent and 
 
 e Decret. ep. tit. de Simoni; 
 
 235 
 
 then 
 
 leave the crime, and 
 minister to the poor. 
 
 4. He that gives Alms, 
 must do it in mercy ; that 
 is, out of a true sense of the 
 calamity of his brother ; 
 first feeling it in himself in 
 some proportion, and then 
 endeavouring to ease him- 
 self and the other of their 
 common calamity. Against 
 this Rule they ofiend, who 
 give Alms out of custom, or 
 to upbraid the poverty of 
 the other, or to make him 
 mercenary and obliged, or 
 with any unhandsome cir- 
 cumstances. 
 
 5. He that gives Alms, 
 must do it with a single 
 eye, and heart ^^ ; that is, 
 without designs to get the 
 praise of men i : and if he 
 secures that, he may either 
 give them publicly or pri- 
 vately : for Christ intended 
 only to provide against pride 
 and hypocrisy, when He 
 bade Alms to be given in 
 secret'' ; it being otherwise 
 one of His commandments, 
 that our light should shine 
 hefore nun v this is more ex- 
 cellent, that is more safe. 
 
 5. To this also appertains, 
 that he who hath done a 
 good turn, should so forget 
 it, as not to speak of it™ ; but 
 he that boasts it or upbraids 
 
 Rom. xii. 8. i Matth. vi. 1. ^ lb. 4. 
 
 'Matt. V. 16. ™ Qui dedit beneficium,taceat ; narret, qui accepit. 5^. 
 
236 OF ALMS. 
 
 it, hath paid himself, and 
 lost the nobleness of the 
 charity. 
 
 7. Give Alms with a 
 cheerful heart and counte- 
 nance, not grudgingly or of 
 oiecessity, for God loveth a 
 cheerfid giver^, and there- 
 fore give quickly when the 
 power is in thy hand, and 
 the need is in thy Neigh- 
 bour, and thy Neighbour at 
 thy door. He gives twice, 
 that relieves speedily. 
 
 8. According to thy abi- 
 lity give to all men that 
 need « : and, in equal needs, 
 give first to good men, rather 
 than to bad men p; and if the 
 needs be unequal do so too ; 
 provided that the need of 
 the poorest be not violent or 
 extreme : but if an evil man 
 be in extreme necessity, he 
 is to be relieved rather than 
 a good man who can tarry 
 longer, and may subsist 
 without it. And if he be a 
 good man, he will desire it 
 should be so : because him- 
 self is bound to save the life 
 of his brother with doing 
 some inconvenience to him- 
 self: and no diiFerence of 
 virtue or vice can make the 
 ease of one beggar equal 
 with the life of another. 
 
 9. Give no Alms to vici- 
 
 ous persons, if such Alms 
 will support their sin : as if 
 they will continue in idle- 
 ness, (" if they will not work, 
 neither let them eat v") or if 
 they will spend it in drunk- 
 enness, or wantonness : such 
 persons, when they are re- 
 duced to very great want, 
 must be relieved in such 
 proportions as may not re- 
 lieve their dying lust, but 
 may refresh their faint or 
 dying bodies. 
 
 10. The best objects of 
 charity are poor housekeep- 
 ers, that labour hard, and 
 are burdened with many 
 children ; or Gentlemen 
 fallen into sad poverty, 
 especially if by innocent 
 misfortune, (and if their 
 crimes brought them into 
 it, yet they are to be reliev- 
 ed according to the former 
 rule ;) persecuted persons, 
 widows, and fatherless chil- 
 dren, putting them to ho- 
 nest trades or schools of 
 learning. And search into 
 the needs of numerous and 
 meaner families "^ : for there 
 are many persons that have 
 nothing left them but mise- 
 ry and modesty ; and to- 
 wards such we must add two 
 circumstances of Charity. 
 1. To enquire them out. 
 
 Cor. ix. 7. ° Luke vi. 30. 
 
 s 2 Thess. iii. 10. 
 
 P Gal. vi. 10. 
 Psal. xli. 1. 
 
OF ALMS. 237 
 
 2. To convey our relief un- j 
 to them so as we do not 
 make them ashamed. 
 
 11. Give, looking for no- j 
 thing again s ; that is, with- 
 out consideration of future ' 
 advantages: give to children, 
 to old men, to the unthank- 
 ful, and the dying, and to 
 those you shall never see 
 again : for else your Alms 
 or courtesy is not charity, ! 
 but traffick and merchan- 
 dise : and be sure that you 
 omit not to relieve the needs 
 of your enemy and the in- 
 iurious ; for so possibly you 
 may win him to yourself ; 
 but do you intend the win- 
 ning him to God. 
 
 12. Trust not your Alms 
 to intermedial, uncertain, 
 and under-dispensers : by 
 which rule is not only in- 
 tended the securing your 
 Alms in the right channel ; 
 but the humility of your 
 person, and that which the 
 Apostle calls the labour of 
 love\ And if you converse 
 in Hospitals and Alms- 
 houses, and minister with 
 your own hand what your 
 heart hath first decreed ; 
 you will find your heart 
 endeared and made fami- 
 liar with the needs and with 
 the persons of the poor ; 
 
 those excellent images of 
 Chi'ist. 
 
 13. Whatsoever is super- 
 fluous in thy estate, is to be 
 dispensed in Alms. He that 
 hath two coats must give to 
 him that hath none " / that is, 
 he that hath beyond his need, 
 must give that which is be- 
 yond it. Only, among needs 
 we are to reckon, not only 
 what will support our life, 
 but also what will maintain 
 the decency of our estate 
 and person ; not only in 
 present needs, but in all 
 future necessities, and very 
 probable contingencies ; but 
 no further : we are not ob- 
 liged beyond this, unless we 
 see very great, public, and 
 calamitous necessities. But 
 yet, if we do extend beyond 
 our measures, and give more 
 than we are able, we have 
 the Philippvans'^ and many 
 holy persons for our prece- 
 dent, we have S. Paul for 
 our encouragement y, we 
 have Christ for our coun- 
 sellor, we have God for our 
 rewarder, and a great trea- 
 sure in Heaven for our re- 
 compence and restitution. 
 But I propound it to the 
 consideration of all Christian 
 people, that they be not 
 nice and curious, fond and 
 
 » Luke vi. 35. * 1 Thess. i, 3. 
 
 » 2 Cor. viii. 1—4; Phil. iv. 15. 
 
 ■» Luke iii. 11. 
 y lb. and 2 Cor. xii. 14, 15. 
 
238 
 
 OF ALMS. 
 
 indulgent to themselves, in 
 taking accounts of their per- 
 sonal conveniences ; and 
 that they make their pro- 
 portions moderate and easy, 
 according to the order and 
 manner of Christianity : and 
 the consequent will be this ; 
 that the poor will more 
 plentifully be relieved, 
 themselves will be more 
 able to do it, and the duty 
 will be less chargeable, and 
 the owners of estates charg- 
 ed with fewer accounts in the 
 spending them. It cannot 
 be denied, but in the ex- 
 penses of all liberal and 
 great personages many 
 things might be spared ; 
 some superfluous servants, 
 some idle meetings, some 
 unnecessary and imprudent 
 feasts, some garments too 
 costly, some unnecessary 
 law-suits, some vain jour- 
 neys : and when we are 
 tempted to such needless 
 expenses, if we shall descend 
 to moderation, and lay aside 
 the surplusage, we shall find 
 it with more profit to be 
 laid out upon the poor mem- 
 bers of Christ, than upon 
 our own with vanity. But 
 this is only intended to be 
 an advice in the matter of 
 doing Alms : for I am not 
 ignorant that great variety 
 of clothes always have been 
 permitted to Princes, and 
 
 Nobility, and others in their 
 proportion ; and they usu- 
 ally give those clothes as 
 rewards to servants, and 
 other persons needful 
 enough, and then they may 
 serve their own fancy and 
 their duty too : but it is but 
 reason and Religion to be 
 careful that they be given 
 to such only, where duty, 
 or prudent liberality, or 
 alms, determine them ; but 
 in no sense let them do it 
 I so as to minister to vanity, 
 I to luxury, to prodigality. 
 j The like also is to be ob- 
 j served in other instances. 
 And if we once give our 
 minds to the study and arts 
 of Alms, we shall find ways 
 enough to make this duty 
 easy, profitable, and useful. 
 
 1. He that plays at any 
 game, must resolve before- 
 hand to be indifferent to 
 win or lose : but if he gives 
 to the poor all that he wins, 
 it is better than to keep it 
 to himself : but it were bet- 
 ter yet, that he lay by so 
 
 j much as he is willing to 
 
 ! lose, and let the game alone, 
 
 and by giving so much Alms 
 
 traffick for eternity. That 
 
 is one way. 
 
 2. Another is, keeping the 
 fasting days of the Church ; 
 which, if our condition be 
 such as to be able to cast 
 our accounts, and make 
 
OF ALMS. 
 
 239 
 
 abatements for our wanting 
 so many meals in the whole 
 year, (which by the old ap- 
 pointment did amount to 
 153, and since most of them 
 are fallen into desuetude, 
 we may make up as many 
 of them as we please by 
 voluntary Fasts,) we may 
 from hence find a consider- 
 able relief for the poor. But 
 if we be not willing some- 
 times to fast that our brother 
 may eat, we should ill die 
 for him. S. Martin had 
 given all that he had in the 
 world to the poor, save one 
 coat ; and that also he di- 
 vided between two beggars. 
 A Father in the Mount of 
 Nitria was reduced at last 
 to the inventory of one 
 Testament, and that book 
 also was tempted from him 
 by the needs of one whom 
 he thought poorer than him- 
 self. Greater yet : S. Pauli- 
 nus sold himself to slavery 
 to redeem a young man, for 
 whose captivity his Mother 
 wept sadly : and it is said 
 that S. Katharine sucked 
 the envenomed wounds of a 
 villain who had injured her 
 most impudently. And I 
 shall tell you of a greater 
 Charity than all these put 
 together : Christ gave Him- 
 self to shame and death to 
 redeem His enemies fi-om 
 
 3. Learn of the frugal 
 man, and only avoid sordid 
 actions, and turn good hus- 
 band, and change your arts 
 of getting into providence 
 for the poor, and we shall 
 soon become rich in good 
 works : and why should we 
 not do as much for charity, 
 as for covetousness ; for 
 Heaven, as for the fading 
 world ; for God and the 
 Holy Jesns, as for the need- 
 less superfluities of back 
 and belly ? 
 
 14. In giving Alms to 
 beggars and persons of that 
 low rank, it is better to give 
 little to each, that we may 
 give to the more ; so ex- 
 tending our alms to many 
 persons : but in charities of 
 Religion, as building Hos- 
 pitals, Colleges, and Houses 
 for Devotion, and supplying 
 the accidental wants of de- 
 cayed persons, fallen from 
 great plenty to great neces- 
 sity, it is better to unite our 
 Alms than to disperse them ; 
 to make a noble relief or 
 maintenance to one, and to 
 restore him to comfort, than 
 to support only his natural 
 needs, and keep him alive 
 only, unrescued from sad 
 discomforts. 
 
 15. The Precept of Alms 
 or Charity binds not inde- 
 finitely to all the instances 
 and kinds of Charity : for 
 
240 
 
 or ALMS. 
 
 he that delights to feed the 
 poor, and spends all his 
 portion that way, is not 
 bound to enter into prisons 
 and redeem captives : but 
 we are obliged by the pre- 
 sence of circumstances, and 
 the special disposition of 
 Providence, and the piti- 
 ableness of an object, to this 
 or that particular act of 
 charity. The eye is the 
 sense of mercy, and the 
 bowels are its organ ; and 
 that enkindles pity, and pity 
 produces alms : when the 
 eye sees what it never saw, 
 the heart icill think ivhat it 
 never thought : but when 
 we have an object present 
 to our eye, then we must 
 pity ; for there the Provi- 
 dence of God hath fitted 
 our charity with circum- 
 stances. He that is in thy 
 sight or in thy neighbour- 
 hood, is fallen into the lot 
 of thy charity. 
 
 16. If thou hast no money, 
 yet thou must have mercy ^ ; 
 and art bound to pity the 
 poor, and pray for them, 
 and throw thy holy desires 
 and devotions into the trea- 
 sure of the Church : and if 
 thou doest what thou art 
 able, be it little or great, 
 corporal or spiritual, the 
 
 charity of Alms or the cha- 
 rity of prayers, a cup of 
 wine or a cup of watery if 
 it be but love to the brethren^, 
 or a desire to help all or any 
 of Christ's poor ; it shall be 
 accepted according to what a 
 man hath, not according to 
 what he hath not"". For love 
 is all this, and all the other 
 Commandments : and it will 
 express itself, where it can ; 
 and where it cannot, yet it 
 is love still, and it is also 
 sorrow that it cannot. 
 
 Motives to Charity. 
 
 The motives to this duty 
 are such as Holy Scripture 
 hath propounded to us, by 
 way of consideration and 
 proposition of its excellen- 
 cies and consequent reward. 
 1. There is no one duty 
 which our blessed Saviour 
 did recommend to His Dis- 
 ciples with so repeated an 
 injunction, as this of Cha- 
 rity and Alms ^. To which 
 add the words spoken by our 
 Lord, It is better to give than 
 to receive^. And when we 
 consider how great a bless- 
 ing it is, that we beg not 
 from door to door ; it is a 
 ready instance of our thank- 
 fulness to God, for His sake 
 to relieve them that do. 
 
 ' Luke xii. 42; Acts iii. 6. ^ Matth. x. 42; Mark ix. 41. 
 
 ^ 1 Pet. i. 22. = 2 Cor. viii. 12. 
 
 ^ Matth. vi. 4 ; xix. 21 ; xv. 32 ; Luke xi. 41 ; xii. 33. « Acts xx. 35. 
 
OP ALMS. 241 
 
 we do to our poor brother ' ; 
 and therefore, when a poor 
 man begs for Christ His 
 sake, if he have reason to 
 ask for Christ His sake, give 
 it him if thou canst. Now 
 every man hath title to ask 
 for Christ's sake, whose need 
 is great, and himself unable 
 to cure it, and if the man 
 be a Christian, Whatsoever 
 charity Christ will reward, 
 all that is given for Christ's 
 sake ; and therefore it may 
 be asked in His name : but 
 every man, that uses that 
 sacred name for an endear- 
 ment, hath not a title to it ; 
 neither he, nor his need. 
 7. It is one of the wings of 
 prayer, by which it flies to 
 the throne of grace"". 8. It 
 crowns all the works of 
 piety. 9. It causes thanks- 
 giving to God on our be- 
 half". 10. And the bowels 
 of the poor bless us, and 
 they pray for us°. 11. And 
 that portion of our estate, 
 out of which a tenth, or a 
 fifth, or a twentieth, or some 
 ofiering to God for Religion 
 and the poor, goes forth, 
 certainly returns with a 
 great blessing? upon all the 
 resfi. It is like the eflfusion 
 
 f Matt. XXV. 34—46. e Phil. iv. 17. 
 
 »> Acts X. 4 ; Heb. xiii. 16 ; Dan. iv. 27. ' Matt. xix. 21. 
 
 ^ Lake xvi. 9. ' Matt. xxv. 40. ™ Acts x. 4. 
 
 - 2 Cor. ix. 12, ]3. » lb. 14. p lb. 10. 
 
 "^ Nunquain memini me legisse mala morte mortuum, qui libenter 
 
 opera charitatis exercuit. S. Hieron. Ep. ad Nepot. 
 
 M 
 
 2. This duty is that alone, 
 whereby the future day of 
 Judgment shall be transact- 
 ed. For nothing but Cha- 
 rity and Alms is that where- 
 by Christ shall declare the 
 Justice and mercy of the 
 eternal sentence '. Martyr- 
 dom itself is not there ex- 
 pressed ; and no otherwise 
 involved, but as it is the 
 greatest Charity. 3. Christ 
 made Himself the greatest 
 and daily example of Alms 
 or Charity, He went up 
 and down doing good, 
 preaching the Gospel, and 
 healing all diseases : and 
 God the Father is imitable 
 by us in nothing but in 
 purity and mercy. 4. Alms 
 given to the poor redound 
 to the emolument of the 
 Giver both temporal and 
 eternal^. 5, They are in- 
 strumental to the remission 
 of sinsh : our forgiveness 
 and mercy to others being 
 made the very rule and pro- 
 portion of our confidence 
 and hope and our prayer to 
 be forgiven ourselves. 6. It 
 is a treasure in Heaven i ; 
 it procures friends when we 
 die^^. 6. It is reckoned as 
 done to Christ whatsoever 
 
242 or ] 
 
 of oil by the Sidonian wo- 
 man ; as long as she pours 
 into empty vessels, it could 
 never cease running ■■ : or 
 like the widow's barrel of 
 meal ; it consumes not as 
 long as she fed the pro- 
 phets 12. The sum of all 
 is contained in the words of 
 our blessed Saviour; Give 
 alms of such things as you 
 have ; and, behold, all things 
 are clean unto you^. 13. To 
 which may be added, that 
 charity or mercy is the pe- 
 culiar character of God's 
 Elect, and a sign of predes- 
 tination; which advantage 
 we are taught by S. Paid : 
 "Put on therefore as the 
 elect of God, holy and be- 
 loved, bowels of mercy, kind- 
 ness, he. Forbearing oyie 
 another, and forgiving one 
 another, if any man have a 
 quarrel against any^." The 
 result of all which we may 
 read in the words of S. Chry- 
 sostom : To know the art of 
 Alms, is greater thati to be 
 crowned with the Diadem of 
 Kings. Aiid yet to convert 
 07U Soul is greater than to 
 pour out ten thousand talents 
 into the baskets of the poor. 
 
 But because giving Alms 
 is an act of the virtue of 
 mercifulness, our endeavour 
 
 "■ 2 Kings iv. 6. 
 * Luke xi. 41. 
 
 must be by proper arts to 
 mortify the parents of un- 
 mercifulness ; which are, 1. 
 Envy, 2. Anger, 3. Covet- 
 ousness : in which we may 
 be helped by the following 
 rules or instruments. 
 
 Rem-edies against Unmerci- 
 fulness and Uncharitable- 
 
 ness. 
 
 1 . Against Envy, by way of 
 consideration. 
 
 Against Envy I shall use 
 the same arguments I would 
 use to persuade a man from 
 the fever or the dropsy. 1. 
 Because it is a disease : it 
 is so far from having plea- 
 sure in it, or a temptation 
 to it, that it is full of pain, 
 a great instrument of vexa- 
 tion ; it eats the flesh, and 
 dries up the marrow, and 
 makes hollow eyes, and lean 
 cheeks, and a pale face. 2. 
 It is nothing but a direct 
 resolution never to enter 
 into Heaven by the way of 
 noble pleasure taken in the 
 good of others. 3. It is 
 most contrary to God : 4. 
 And a just contrary state 
 to the felicities and actions 
 of Heaven ; where every 
 star increases the light of 
 the other, and the multi- 
 
 » 1 Kings xvii. 15, 16 
 » Coloss. iii. 12. 13. 
 
tude of guests at the supper 
 of the Lamb makes the eter- 
 nal meal more festival. 5. 
 It is perfectly the state of 
 Hell, and the passion of 
 Devils : for they do nothing 
 but despair in themselves, 
 and envy others quiet or 
 safety, and yet cannot re- 
 joice either in their good or 
 in their evil, although they 
 endeavour to hinder that, 
 and procure this, with all 
 the devices and arts of ma- 
 lice and of a great under- 
 standing. 6. Envy can serve 
 no end in the world ; it can- 
 not please any thing, nor do 
 any thing, nor hinder any 
 thing, but the content and 
 felicity of him that hath it. 
 7. Envy can never pretend 
 to justice, as hatred and 
 uncharitableness sometimes 
 may : for there may be 
 causes of hatred ; and I 
 may have wrong done me, 
 and then hatred hath some 
 pretence, though no just 
 argument. Bat no man is 
 unjust or injurious, for being 
 prosperous or wise. 8. And 
 therefore many men profess 
 to hate another, but nn 'man 
 owns envy, as being an en- 
 mity and displeasure for no 
 cause but goodness or feli- 
 city : Envious men being 
 like CantJiarides and Cater- 
 pillars, that delight most to 
 devour ripe and most excel- 
 
 M 
 
 rvY. 243 
 
 lent fruits. 9. It is of all 
 crimes the basest : for ma- 
 lice and anger are appeased 
 with benefits, but envy is 
 exasperated, as envying to 
 fortunate persons both their 
 power and their will to do 
 good ; and never leaves mur- 
 muring till the envied per- 
 son be levelled, and then 
 only the Vulture leaves to 
 eat the liver. For if his 
 Neighbour be made mise- 
 rable, the envious man is 
 apt to be troubled : like him 
 that is so long unbuilding 
 the turrets till all the roof 
 is low or flat, or that the 
 stones fall upon the lower 
 buildings, and do a mischief 
 that the man repents of. 
 
 2. Remedies against Anger 
 by wag of Exercise, 
 
 The next enemy to mer- 
 cifulness and the grace of 
 Alms is Anger : against 
 which there are proper in- 
 struments both in Prudence 
 and Religion. 
 
 1. Prayer is the great 
 remedy against Anger : IVir 
 it must suppose it in some 
 degree removed before Ave 
 pray, and then it is the 
 more likely it will be finish- 
 ed when the prayer is done. 
 We must lay aside the act 
 of Anger, as a preparatory 
 to prayer ; and the curing 
 the habit will be the eflect 
 
244 
 
 OP ANGEB. 
 
 and blessing of prayer : so 
 that if a man, to cure his 
 anger, resolves to address 
 himself to God by prayer, it 
 is first necessary that by his 
 own observation and dili- 
 gence he lay the anger aside, 
 before his prayer can be fit 
 to be presented : and when 
 we so pray, and so en- 
 deavour, we have all the 
 blessings of prayer which 
 God hath promised to it, to 
 be our security for success. 
 
 2. If Anger arises in thy 
 breast, instantly seal up thy 
 lips, and let it not go forth ^ : 
 for, like fire when it wants 
 vent, it will suppress itself. 
 It is good in a Fever to 
 have a tender and a smooth 
 tongue ; but it is better that 
 it be so in anger : for if it 
 be rough and distempered, 
 there it is an ill sign, but 
 here it is an ill cause. Angry 
 passion is a fire, and angry 
 words are like breath to fan 
 them ; together they are 
 like steel and flint sending 
 out fire by mutual collision. 
 Some men will discourse 
 themselves into passion, and 
 if their neighbour be en- 
 kindled too, together they 
 flame with rage and violence. 
 
 3. Humility is the most 
 excellent natural cure for 
 anger in the world : for he 
 that by daily considering 
 
 * Psalm xxxix. 1, 2. 
 
 his own infirmities and fail- 
 ings makes the error of his 
 neighbour or servant to be 
 his own case, and remem- 
 bers that he daily needs 
 God's pardon and his bro- 
 ther's charity, will not be 
 apt to rage at the levities, 
 or misfortunes, or indiscre- 
 tions, of another ; greater 
 than which he considers 
 that he is very frequently 
 and more inexcusably guilty 
 of. 
 
 4. Consider the example 
 of the ever blessed Jesus, 
 who sufiered all the contra- 
 dictions of sinners ", and re- 
 ceived all aflronts and re- 
 proaches of malicious, rash, 
 and foolish persons ; and 
 yet in all them was as dis- 
 passionate and gentle as the 
 morning Sun in Autumn : 
 and in this also He pro- 
 pounded Himself imitable 
 by us. For if innocence it- 
 self did suffer so great in- 
 juries and disgraces, it is 
 no great matter for us 
 quietly to receive all the 
 calamities of fortune, and 
 indiscretion of servants, and 
 mistakes of friends, and un- 
 kindnesses of kindred, and 
 rudenesses of enemies ; since 
 we have deserved these and 
 worse, even Hell itself. 
 
 5. If we be tempted to 
 Anger in the Actions of go- 
 
 » Heb. xii. 3. 
 
OF ANGER. 
 
 245 
 
 vernment and Discipline to 
 our inferiors, (in which case 
 anger is permitted so far as 
 it is prudently instrumental 
 to government, and only is 
 a sin when it is excessive 
 and unreasonable, and apt 
 to disturb our own discourse, 
 or to express itself in im- 
 prudent words or violent 
 actions ;) let us propound 
 to ourselves the example of 
 God the Father ; Who at 
 the same time and with the 
 same tranquillity decreed 
 Heaven and Hell, the joys 
 of blessed Angels and Souls, 
 and the torments of devils 
 and accursed spirits : and 
 at the day of Judgment, 
 when all the World shall 
 burn under his feet, God 
 shall not be at all inflamed, 
 or shaken in His essential 
 seat and centre of tranquil- 
 lity and joy. And if at first 
 the cause seems reasonable, 
 yet defer to execute thy 
 anger till thou mayest better 
 judge. For, as PJiocion told 
 the Athenians, who upon 
 the first news of the death 
 of Alexander were ready to 
 revolt, Stay a while, for if 
 the King be not dead, your 
 haste will ruin you ; but if 
 he be dead, your stay cannot 
 prejudice your affairs, for 
 he will be dead tomorrow 
 as well as today : so, if thy 
 
 servant or inferior deserve 
 punishment, staying till to- 
 morrow will not make him 
 innocent ; but it may pos- 
 sibly preserve thee so, by 
 preventing thy striking a 
 guiltless person, or being 
 fiu-ious for a trifle. 
 
 6. Eemove from thyself 
 all provocations and incen- 
 tives to Anger ; especially 
 
 1. Games of chance, and 
 great wagers, Patroclus 
 killed his friend, the son of 
 Amphidamas, in his rage 
 and sudden fury, rising 
 upon a cross game at tables. 
 Such also are petty curiosi- 
 ties and worldly business 
 and carefulness about it : 
 but manage thyself with in- 
 difierency, or contempt of 
 those external things, and 
 do not spend a passion upon 
 them ; for it is more than 
 they are worth. But they 
 that desire but few things, 
 can be crossed but in a few ^ . 
 
 2. In not heaping up with 
 an ambitious or curious pro- 
 digality any very curious or 
 choice utensils, seals, jewels, 
 glasses, precious stones ; 
 because those very many 
 accidents, which happen in 
 the spoiling or loss of these 
 rarities, are in event an 
 irresistible cause of violent 
 anger. 3. Do not entertain 
 nor sufier tale-bearers : for 
 
 y Qui panca requirunt, noa multis excid'.mt. Plut. 
 
246 
 
 OF ANGER. 
 
 they abuse our ear first, and 
 then our credulity, and then 
 steal our patience ; and it 
 may be for a lie : and if it 
 be true, the matter is not 
 considerable ; or if it be, 
 yet it is pardonable. And 
 we may always escape with 
 patience at one of these out- 
 lets : either 1. By not hear- 
 ing slanders, or 2. by not 
 believing them, or 3. by not 
 regarding the thing, or 4, 
 by forgiving the person. 
 4. To this purpose also it 
 may serve well if we choose 
 (as much as we can) to live 
 with peaceable persons ; for 
 that prevents the occasions 
 of confusion : and if we live 
 with prudent persons, they 
 Avill not easily occasion our 
 disturbance. But because 
 these things are not in many 
 men's power, therefore I 
 propound this rather as a 
 felicity than, a remedy or a 
 duty, and an art of preven- 
 tion rather than of cure. 
 
 7. Be not inquisitive into 
 the affairs of other men, nor 
 the faults of thy servants, 
 nor the mistakes of thy 
 friends ; but what is offered 
 to you, use according to the 
 former rules ; but do not 
 thou go out to gather sticks 
 to kindle a fire to burn 
 thine own house. And add 
 this ; If my friend said or 
 
 did well in that for which I 
 am angry, I am in the fault, 
 not he ; but if he did amiss, 
 he is in the misery, not I : 
 for either he was deceived, 
 or he was malicious ; and 
 either of them both is all 
 one with a miserable per- 
 son : and that is an object 
 of pity, not of anger. 
 
 8. Use all reasonable dis- 
 courses to excuse the faults 
 of others ; considering that 
 there are many circum- 
 stances of time, of person, 
 of accident, of inadvertency, 
 of iufrequency, of aptness 
 to amend, of sorrow for doing 
 it : and it is well that we 
 take any good in exchange ; 
 for the evil is done or suf- 
 fered. 
 
 9. Upon the rising of 
 anger, instantly enter into 
 a deep consideration of the 
 joys of Heaven, or the pains 
 of Hell : for fear and joy 
 are naturally apt to appease 
 this violence'^- 
 
 10. In contentions be al- j 
 ways passive, never active ; I 
 upon the defensive, not the • 
 assaulting part : and then 
 also give a gentler answer, 
 receiving the furies and in- 
 discretions of the other like 
 a stone into a bed of moss 
 and soft compliance ; and 
 you shall find it sit down 
 quietly : whereas anger and 
 
OF ANGER. 
 
 247 
 
 violence makes the conten- 
 tion loud and long, and in- 
 jurious to both the parties. 
 
 11. In the actions of Re- 
 ligion be careful to temper 
 all thy instances with meek- 
 ness, and the proper instru- 
 ments of it : and if thou 
 beest apt to be angry, nei- 
 ther fast violently, nor 
 entertain the too-forward 
 heats of zeal ; but secure 
 thy duty with constant and 
 regular actions, and a good 
 temper of body with conve- 
 nient refreshments and re- 
 creations. 
 
 12. If Anger rises sud- 
 denly and violently, first 
 restrain it with considera- 
 tion, and then let it end in 
 a hearty prayer for him 
 that did the real or seeming 
 injury. The former of the 
 two stops its growth, and 
 the latter quite kills it, 
 and makes amends for its 
 monstrous and involuntary 
 birth. 
 
 Remedies against Anger, ly 
 way of consideration. 
 
 1. Consider that Anger 
 is a professed enemy to 
 Counsel ; it is a direct 
 storm, in which no man can 
 be heard to speak or call 
 from without : for if you 
 counsel gently, you are de- 
 spised ; if you urge it and 
 be vehement, you provoke 
 
 it more. Be careful there- 
 fore to lay up beforehand a 
 great stock of reason and 
 prudent consideration, that 
 like a besieged town you 
 may be provided for, and 
 be defensible from within, 
 since you are not likely to 
 be relieved from without. 
 Anger is not to be suppres- 
 sed but by something that 
 is as inward as itself, and 
 more habitual. To which 
 purpose add, that, 2. Of all 
 passions it endeavours most 
 to make Reason useless. 3. 
 That it is an universal poi- 
 son, of an infinite object : 
 for no man was ever so amo- 
 rous, as to love a Toad ; 
 none so envious, as to re- 
 pine at the condition of the 
 miserable ; no man so timo- 
 rous, as to fear a dead Bee ; 
 but Anger is troubled at 
 every thing, and every man, 
 and every accident ; and 
 therefore, unless it be sup- 
 pressed, it will make a man's 
 condition restless. 4. If it 
 proceeds from a great cause, 
 it turns to fury ; if from a 
 small cause, it is peevish- 
 ness : and so is always 
 either terrible, or ridicu- 
 lous. 5. It makes a man's 
 body monstrous, deformed, 
 and contemptible ; the voice 
 horrid ; the eyes cruel ; the 
 face pale or fiery ; the gait 
 fierce ; the speech clamor- 
 
248 
 
 or ANGER. 
 
 ous and loud. 6. It is nei- 
 ther manly, nor ingenuous. 
 
 7. It proceeds from softness 
 of spirit and pusillanimity ; 
 which makes that women 
 are more angry than men, 
 sick persons more than the 
 healthful, old men more 
 than young, unprosperous 
 and calamitous people than 
 the blessed and fortunate. 
 
 8. It is a passion fitter for 
 flies and insects, than for 
 persons professing nobleness 
 and bounty. 9. It is trouble- 
 some, not only to those that 
 suffer it, but to them that 
 behold it ; there being no 
 greater incivility of enter- 
 tainment, than for the 
 cook's fault, or the negli- 
 gence of the servants, to be 
 cruel, or outrageous, or un- 
 pleasant, in the presence of 
 the guests. 10. It makes 
 marriage to be a necessary 
 and unavoidable trouble ; 
 friendships, and societies, 
 and familiarities, to be in- 
 tolerable. 11. It multiplies 
 the evils of drunkenness, 
 and makes the levities of 
 wine to run into madness. 
 12. It makes innocent jest- 
 ing to be the beginning of 
 tragedies. 13. It turns ' 
 friendship into hatred ; * it , 
 makes a man lose himself, 
 and his Reason, and his ar- 
 gument, in disputation. *It 
 turns the desires of know- ! 
 
 ledge into an itch of wrang- 
 ling. *It adds insolency 
 to power. *It turns justice 
 into cruelty, and judgment 
 into oppression. * It changes 
 discipline into tediousness 
 and hatred of liberal insti- 
 tution. * It makes a pros- 
 perous man to be envied, 
 and the unfortunate to be 
 unpitied. * It is a conflu- 
 ence of all the irregular 
 passions : there is in it envy 
 and sorrow, fear and scorn, 
 pride and prejudice, rash- 
 ness and inconsideration, 
 rejoicing in evil and a de- 
 sire to inflict it, self-love, 
 impatience, and curiosity. 
 *And lastly, though it be 
 very troublesome to others, 
 yet it is most troublesome 
 to him that hath it. 
 
 In the use of these argu- 
 ments and the former exer- 
 cises, be diligent to observe, 
 lest, in your desires to sup- 
 press anger, you be passion- 
 ate and angry at yourself 
 for being angry ; like phy- 
 sicians, who give a bitter 
 potion when they intend to 
 eject the bitterness of cho- 
 ler ; for this will provoke 
 the person, and increase the 
 passion. But placidly and 
 quietly set upon the morti- 
 fication of it : and attempt 
 it first for a day ; resolving 
 that day not at all to be 
 angry, and to be watchful 
 
OP COVETOUSNESS. 
 
 249 
 
 and observant ; for a day is 
 no great trouble : but then, 
 after one day's watchfulness 
 it will be as easy to watch 
 two days as at first it was 
 to watch one day ; and so 
 you may increase till it be- 
 comes easy and habitual. 
 
 Only observe, that such 
 an anger alone is criminal, 
 which is against charity to 
 myself or my Neighbour ; 
 but anger against sin is a 
 holy zeal% and an effect of 
 love to God and my brother, 
 for whose interest I am pas- 
 sionate, like a concerned 
 person : and if I take care 
 that my anger makes no 
 reflexion of scorn or cruelty 
 upon the offender, or of 
 pride and violence, or trans- 
 portation to myself, anger 
 becomes charity and duty. 
 And when one commended 
 Charilaus, the King of 
 Sparta, for a gentle, a good, 
 and a meek Prince, his col- 
 league said well, How can 
 he be good, who is not an 
 enemy even to vicious per- 
 sons ^ ? 
 
 3. Remedies against Covet- 
 ousness, the third enemy 
 of Mercy. 
 
 Covetousness is also an 
 enemy to Alms, though not 
 to all the effects of merci- 
 fulness : but this is to be 
 
 cured by the proper motives 
 to charity before mentioned, 
 and by the proper rules of 
 justice ; which being se- 
 cured, the arts of getting 
 money are not easily made 
 criminal. To which also we 
 may add, 
 
 1. Covetousness makes a 
 man miserable ; because 
 riches are not means to 
 make a man happy : and 
 unless felicity were to be 
 bought with money, he is 
 a vain person who admires 
 heaps of gold and rich pos- 
 sessions. For what Hippo- 
 machus said to some per- 
 sons who commended a tall 
 man as fit to be a Champion 
 in the Olympick games, '' It 
 is true (said he) if the crown 
 hang so high that the long- 
 est arm could reach it ;" 
 the same we may say con- 
 cerning riches ; they were 
 excellent things, if the rich- 
 est man were certainly the 
 wisest and the best : but as 
 they are, they are nothing 
 to be wondered at, because 
 they contribute nothing to- 
 wards felicity : which ap- 
 pears, because some men 
 choose to be miserable that 
 they may be rich, rather 
 than be happy with the 
 expense of money and doing 
 noble things. 
 
 2. Riches are useless and 
 
 Mark iii. 5. 
 
 Plutar. de odio et in\idia. 
 
 M 3 
 
250 
 
 OP COVETOUSNESS. 
 
 unprofitable ; for beyond 
 our needs and conveniences 
 nature knows no use of 
 riches : and they say, that 
 the Princes of Italy ^ when 
 they sup alone, eat out of a 
 single dish, and drink in a 
 plain glass, and the wife 
 eats without purple ; for 
 nothing is more frugal than 
 the hack and belly, if they 
 be used as they should : but 
 when they would entertain 
 the eyes of strangers, when 
 they are vain and would 
 make a noise ; then riches 
 come forth to set forth the 
 spectacle, and furnish out 
 the Comedy of tvealth, of 
 vanity. No man can with 
 all the wealth in the world 
 buy so much skill as to be 
 a good lutenist ; he must go 
 the same way that poor 
 people do, he must learn 
 and take pains : much less 
 can he buy constancy or 
 chastity or courage ; nay, not 
 so much as the contempt 
 of riches : and by possess- 
 ing more than we need, we 
 cannot obtain so much power 
 over our Souls as not to re- 
 quire more. And certainly 
 riches must deliver me from 
 no evil, if the possession of 
 them cannot take away the 
 longing for them. If any 
 man be thirsty, drink cools 
 him ; if he be hungry, eat- 
 ing meat satisfies him : and 
 
 when a man is cold and 
 calls for a warm cloak, he 
 is pleased if you give it 
 him ; but you trouble him 
 if you load him with six or 
 eight cloaks. Nature rests 
 and sits still, when she hath 
 her portion ; but that which 
 exceeds it, is a trouble and 
 a burden : and therefore 
 in true philosophy. No man 
 is rich but he that is poor, 
 according to the common 
 account : for, when God 
 hath satisfied those needs 
 which He made, that is, all 
 that is natural ; whatsoever 
 is beyond it, is thirst and a 
 disease : and unless it be 
 sent back again in charity 
 or religion, can serve no 
 end but vice or vanity : it 
 can increase the appetite to 
 represent the man poorer, 
 and full of a new and arti- 
 ficial, unnatural need ; but 
 it never satisfies the need it 
 makes, or makes the man 
 richer. No wealth can sa- 
 tisfy the covetous desire of 
 wealth. 
 
 3. Riches are trouble- 
 some ; but the satisfaction 
 of those appetites which 
 God and Nature hath made, 
 are cheap and easy : for 
 who ever paid use-money 
 for bread and onions and 
 water to keep him alive / 
 But when we covet after 
 houses of the frame and de- 
 
OF COVETOUSNESS. 
 
 251 
 
 sign of Italy, or long for 
 jewels, or for my next neigh- 
 bour's field, or horses from 
 Barbary, or the richest per- 
 fumes of Arabia, or Gala- 
 tian mules, or fat Eunuchs 
 for our slaves from Tunis, 
 or rich coaches from Naples, 
 then we can never be satis- 
 fied till we have the best 
 thing that is fancied, and 
 ail that can be had, and all 
 that can be desired, and 
 that we can lust no more : 
 l)ut before we come to the 
 one half of our first wild 
 desires, we are the bond- 
 men of usurers, and of our 
 worse tyrant appetites, and 
 the tortures of envy and 
 im])atience. But I consider 
 that those who drink on 
 still when their thirst is 
 quenched, or eat after they 
 have well dined, are forced 
 to vomit not only their su- 
 perfluity, but even that 
 which at first was neces- 
 sary : so those that covet 
 more than they can tempe- 
 rately use, are oftentimes 
 forced to part even Avith 
 that patrimony which would 
 have supported their per- 
 sons in freedom and honour, 
 and have satisfied all their 
 reasonable desire. 
 
 4. Contentedness is there- 
 fore health, because Covet- 
 ousness is a direct sickness : 
 and it was well said of A ris- 
 
 ti'pims, (as Plutarch reports 
 him) If any man after much 
 eating and drinking be still 
 unsatisfied, he hath no need 
 of more meat or more drink, 
 but of a Physician ; he more 
 needs to be purged than 
 to be filled : and therefore 
 since Covetousness cannot 
 be satisfied, it must be cured 
 by emptiness and evacua- 
 tion. The man is without 
 remedy, unless he be re- 
 duced to the scantling of 
 nature, and the measures of 
 his personal necessity. Give 
 to a poor man a house, and 
 a few cows, pay his little 
 debt, and set him on work, 
 and he is provided for, and 
 quiet : but when a man 
 enlarges beyond a fair pos- 
 session, and desires another 
 lordship, you spite him if 
 you let him have it ; for by 
 that he is one degree the 
 further ofi" from rest in his 
 desires and satisfaction ; 
 and now he sees himself in 
 a bigger capacity to a larger 
 fortune ; and he shall never 
 find his period, till j'ou be- 
 gin to take away something 
 of what he hatli ; for then 
 he will begin to be glad to 
 keep that which is left : but 
 reduce him to nature's mea- 
 sures, and there he shall be 
 sure to find rest : for there 
 no man can desire beyond 
 his belly-full, and v/hen he 
 
252 
 
 OF COVETOUSNESS. 
 
 wants that, any one friend 
 or charitable man can cure 
 his poverty ; but all the 
 world cannot satisfy his 
 Covetousness. 
 5. Covetousness is the most 
 phantastical and contradic- 
 tory disease in the whole 
 world ; it must therefore be 
 incurable ; because it strives 
 against its own cure. No man 
 therefore abstains from meat, 
 because he is hungry ; nor 
 from wine, because he loves it 
 and needs it : but the covet- 
 ous man does so : for he desires 
 it passionately, because he 
 says he needs it ; and when 
 he hath it, he will need it 
 still ; because he dares not 
 use it. He gets clothes, be- 
 cause he cannot be without 
 them ; but when he hath 
 them, then he can : as if he 
 needed corn for his granary, 
 and clothes for his wardrobe, 
 more than for his back and 
 belly. For Covetousness 
 pretends to keep much to- 
 gether for fear of want ; and 
 yet after all his pains and 
 purchase, he suffers that 
 really, which at first he 
 feared vainly ; and by not 
 using what he gets, he 
 makes that suffering to be 
 actual, present, and neces- 
 sary, which in his lowest 
 condition was but future, 
 contingent, and possible. It 
 
 stirs up the desire, and 
 takes away the pleasure of 
 being satisfied. It increases 
 the appetite, and will not 
 content it: it swells the 
 'princiijol to no purpose, 
 and lessens the use to all 
 purposes ; disturbing the 
 order of nature, and the de- 
 signs of God ; making tno- 
 ney not to be the instrument 
 of exchange or charity, nor 
 corn to feed himself or the 
 poor, nor wool to clothe 
 himself or his brother, nor 
 wine to refresh the sadness 
 of the afflicted, nor his oil 
 to make his own counte- 
 nance cheerful ; but all 
 these to look upon, and to 
 tell over, and to take ac- 
 coimts by, and make him- 
 self considerable, and won- 
 dered at by fools ; that while 
 he lives he may be called 
 rich ; and when he dies may 
 be accounted miserable : 
 and like the dish-makers of 
 China, may leave a greater 
 heap of dirt for his nephews, 
 while he himself hath a new 
 lot fallen to him in the por- 
 tion of Dives". But thus 
 the Ass carried wood and 
 sweet herbs to the Baths, 
 but was never washed or 
 perfumed himself: he heap- 
 ed up sweets for others, 
 while himself was filthy 
 with smoke and ashes. And 
 
OF COVETOUSNESS. 
 
 253 
 
 yet it is considerable ; If 
 the man can be content to 
 feed hardly, and labour ex- 
 tremely, and watch care- 
 fully, and suffer affronts 
 and disgrace, that he may 
 get money more than he 
 uses in his temperance and 
 just needs, with how much 
 ease might this man be 
 happy 1 and with how great 
 imeasiness and trouble does 
 he make himself miserable ? 
 For he takes pains to get 
 content, and when he might 
 have it, he lets it go. He 
 might better be content 
 with a virtuous and quiet 
 poverty, than with an arti- 
 ficial, troublesome, and vici- 
 ous. The same diet and a 
 less labour would at first 
 make him happy, and for 
 ever after rewardable. 
 
 6. The sum of all is that 
 which the Apostle says, Co- 
 vetous7iess is Idolatry^ ; that 
 is, it is an admiring money 
 for itself, not for its use ; it 
 relies upon money, and loves 
 it more than it loves God 
 and Religion : and it is the 
 root of all evil^; it teaches 
 men to be cruel and crafty, 
 industrious in evil, full of 
 care and malice ; it devours 
 young heirs, and grinds the 
 face of the poor, and undoes 
 those who especially belong- 
 to God's protection, help- 
 d Col. iii. 5. 
 
 less, craftless, and innocent 
 people ; it inquires into our 
 parents' age, and longs for 
 the death of our friends ; 
 it makes friendship an art 
 of rapine, and changes a 
 partner into a vulture, and 
 a companion into a thief ; 
 and after all this, it is for 
 no good to itself ; for it dare 
 not spend those heaps of 
 treasure which it snatched : 
 and men hate serpents and 
 basilisks worse than lions 
 and bears ; for these kill 
 because they need the prey, 
 but they sting to death and 
 eat not. And if they pre- 
 tend all this care and heap 
 for their heirs, (like the mice 
 of Africa hiding the golden 
 ore in their bowels, and re- 
 fusing to give back the in- 
 digested gold till their guts 
 be out,) they may remem- 
 ber, that what was unneces- 
 sary for themselves, is as 
 unnecessary for their sons ; 
 and why cannot they be 
 without it as well as their 
 fathers who did not use it ? 
 And it often happens, that 
 to the sons it becomes an 
 instrument to serve some 
 lust or other ; that, as the 
 gold was useless to their 
 fathers, so may the sons be 
 to the public ; fools or pro- 
 j digals, loads to theu' coun- 
 ) try, and the curse and pu- 
 e J Tim, VI. 10. 
 
254 
 
 OF COVETOUSNESS. 
 
 nishmeiit of their father's 
 avarice : and yet all that 
 wealth is short of one bless- 
 ing ; but it is a load, com- 
 ing with a curse, and de- 
 scending from the family of 
 a long-derived sin. How- 
 ever, the Father transmits 
 it to the son, and it may be 
 the son to one more, till a 
 tyrant, or an oppressor, or 
 a war, or change of govern- 
 ment, or the usurer, or folly, 
 or an expensive vice, makes 
 holes in the bottom of the 
 bag, and the wealth runs 
 out like water, and flies 
 away like a bird from the 
 hand of a child. 
 
 7. Add to those the consi- 
 deration of the advantages 
 of poverty ; that it is a state 
 freer from temptation, se- 
 cure in dangers, but of one 
 trouble, safe under the Di- 
 vine Providence, cared for 
 in Heaven by a daily min- 
 istration, and for whose sup- 
 port God makes every day a 
 new decree ; a state of which 
 Christ was pleased to make 
 open profession, and many 
 wise men daily make vows : 
 that a rich man is but like 
 a pool, to whom the poor 
 run, and first trouble it, 
 and then draw it dry : that | 
 he enjoys no more of it than j 
 according to the few and i 
 limited needs of a man ; he ! 
 cannot eat like a wolf or an ! 
 
 elephant : that variety of 
 dainty fare ministers but to 
 sin and sicknesses : that the 
 poor man feasts oftener than 
 the rich ; because every lit- 
 tle enlargement is a feast to 
 the poor, but he that feasts 
 every day feasts no day, 
 there being nothing left to 
 which he may beyond his 
 ordinary extend his appe- 
 tite : that the rich man 
 sleeps not so soundly as the 
 poor labourer ; that his 
 fears are more, and his 
 needs are greater ; (for who 
 is poorer, he that needs 51. 
 orhe that needs 5000^. ?) the 
 poor man hath enough to 
 fill his belly, and the rich 
 hath not enough to fill his 
 eye : that the poor man's 
 wants are easy to be relieved 
 by a common charity, but 
 the needs of rich men can- 
 not be supplied but by 
 princes ; and they are left 
 to the temptation of great 
 vices to make reparation of 
 their needs ; and the ambi- 
 tious labours of men to get 
 great estates is but like the 
 selling of a fountain to buy 
 a fever ; a parting with con- 
 tent to buy necessity, a pur- 
 chase of an unhandsome 
 condition at the price of in- 
 felicity : that Princes, and 
 they that enjoy most of the 
 world, have most of it but 
 in title, and supreme rights 
 
OP REPENTANCE. 
 
 255 
 
 and reserved privileges, pep- 
 per-corns, homages, trifling 
 services and acknowledg- 
 ments ; the real use descend- 
 ing to others to more sub- 
 stantial purposes. These 
 considerations may be use- 
 
 ful to the curing of Covet- 
 ousness, that, the grace of 
 mercifulness enlarging the 
 heart of a man, his hand 
 may not be contracted, but 
 reached out to the poor in 
 Alms. 
 
 Sect. IX. 
 
 OF REPENTANCE. 
 
 Repentance of all things 
 in the World makes the 
 greatest change : it changes 
 things in Heaven and 
 Earth : for it changes the 
 whole Man from sin to 
 grace, from vicious habits 
 to holy customs, from un- 
 chaste bodies to Angelical 
 Souls, from swine to philo- 
 sophers, from drunkenness 
 to sober counsels : and God 
 Himself, ^cith ichoni is no 
 varialleness or shadow of 
 change^, is pleased, by de- 
 scending to our weak un- 
 derstandings, to say that He 
 changes also upon man's 
 Repentance ; that He alters 
 His decrees, revokes His 
 sentence, cancels the bills 
 of accusation, throws the 
 records of shame and sorrow 
 from the couit of Heaven, 
 and lifts up the sinner from 
 the grave to life, from his 
 prison to a throne, from Hell 
 ^ James i. 17. 
 
 and the guilt of eternal tor- 
 ture, to Heaven and to a 
 title to never-ceasing felici- 
 ties. If we be hound 0,1 
 Earth, we shall he hound in 
 Heaven^ ; if we be absolved 
 here, we shall be loosed 
 there : if we repent, God 
 will repent, and not , send 
 the evil upon us which we 
 had deserved. 
 
 But Repentance is a con- 
 jugation and society of many 
 duties ; and it contains in 
 it all the parts of a holy 
 life, from the time of our 
 return to the day of our 
 death inclusively ; and it 
 hath in it some things spe- 
 cially relating to the sins of 
 our former days, which are 
 now to be abolished by spe- 
 cial arts, and have obliged 
 us to special labours, and 
 brought it in many new 
 necessities, and put us into 
 a very great deal of danger. 
 
 B Matth. xviii. 18. 
 
256 
 
 And because it is a duty 
 consisting of so many parts 
 and so much employment, 
 it also requires much time, 
 and leaves a man in the 
 same degree of hope of par- 
 don, as is his restitution to 
 the state of righteousness 
 and holy living, for which 
 we covenanted in Baptism. 
 For we must know that there 
 is but one Repentance in a 
 man's whole life, if repent- 
 ance be taken in a proper 
 and strict Evangelical Co- 
 venant sense, and not after 
 the ordinary understanding 
 of the word ; That is, we 
 are but once to change our 
 whole state of life, from the 
 power of the Devil and his 
 entire possession, from the 
 state of sin and death, from 
 the body of corruption, to 
 the life of grace, to the pos- 
 session of Jesus, to the king- 
 dom of the Gospel : and 
 this is done in the baptism 
 of water, or in the baptism 
 of the Spirit, when the first 
 rite comes to be verified by 
 God's grace coming upon 
 us, and by our obedience 
 to the heavenly calling, we 
 working together with God. 
 After this change, if ever we 
 fall into the contrary state, 
 and be wholly estranged 
 from God and Religion, and 
 profess ourselves servants 
 of unrighteousness, God hath 
 
 OF REPENTANCE. 
 
 made no more covenant of 
 restitution to us, there is no 
 place left for any more Re- 
 pentance, or entire change 
 of condition, or new birth : 
 a man can be regenerated 
 but once : And such are 
 voluntary malicious Apos- 
 tates, Witches, obstinate, 
 impenitent persons, and the 
 like. But if we be over- 
 taken by infirmity, or enter 
 into the marches or borders 
 of this estate, and commit 
 a grievous sin, or ten, or 
 twenty, so we be not in 
 the entire possession of the 
 Devil, we are for the present 
 in a damnable condition if 
 we die ; but if we live, we 
 are in a recoverable condi- 
 tion ; for so we may repent 
 often. We repent or rise 
 from death but once, but 
 from sickness many times ; 
 and by the grace of God we 
 shall be pardoned, if so we 
 repent. But our hopes of 
 pardon are just as is the Re- 
 pentance : which, if it be 
 timely, hearty, industrious, 
 and effective, God accepts; 
 not by weighing grains or 
 scruples, but by estimating 
 the great proportions of our 
 life. A hearty endeavour 
 and an effectual general 
 change shall get the par- 
 don ; the unavoidable in- 
 firmities, and past evils, and 
 present imperfections, and 
 
OF REPENTANCE. 
 
 257 
 
 short interruptions, against 
 which we watch, and pray, 
 and strive, being put upon 
 the accounts of the Cross, 
 and paid for by the holy 
 Jesus. This is the state 
 and condition of Repent- 
 ance : its parts and actions 
 must be valued according 
 to the following rules. 
 
 Acts and parts of Repent- 
 a7ice. 
 
 1, He that repents truly, 
 is greatly sorrowful for his 
 past sins : not with a su- 
 perficial sigh or tear, but 
 pungent afflictive sorrow ; 
 such a sorrow as hates the 
 sin so much, that the man 
 would choose to die rather 
 than act it any more : This 
 sorrow is called in Scripture 
 "a weeping sorely, a weep- 
 ing with bitterness of heart, 
 a weeping day and night, 
 a sorrow of heart, a break- 
 ing of the spirit, mourning 
 like a dove, and chattering 
 like a swalloiv ^.•" and we 
 may read the degree and 
 manner of it by the Lament- 
 ations and sad accents of 
 the prophet Jeremy, when 
 he wept for the sins of the 
 nation ; by the heart-break- 
 ing of David, when he 
 mourned for his murder and 
 
 adultery * ; and the bitter 
 weeping of S. Peter, after 
 the shameful denying of 
 his Master^. "^^ The expres- 
 sion of this sorrow difiers 
 according to the temper of 
 the body, thfe sex, the age, 
 and circumstance of action, 
 and the motive of sorrow, 
 and by many accidental 
 tendernesses, or masculine 
 hardnesses ; and the re- 
 pentance is not to be esti- 
 mated by the tears, but by 
 the grief ; and the grief is 
 to be valued not by the sen- 
 sitive trouble, but by the 
 cordial hatred of the sin, 
 and ready actual dereliction 
 of it, and a resolution and 
 real resisting its consequent 
 temptations. Some people 
 can shed tears for nothing ; 
 some for anything : but the 
 proper and true effects of 
 a godly sorrow are, fear of 
 the Divine judgments, ap- 
 prehension of God's displea- 
 sure, watchings and striv- 
 ings against sin, patiently 
 enduring the cross of sorrow 
 (which God sends as their 
 punishment,) in accusation 
 of ourselves, in perpetually 
 begging pardon, in mean 
 and base opinions of our- 
 selves, and in all the natural 
 productions from these ac- 
 
 ; Jer. ix. 1, 17, 18; 
 
 '^ Jer. xiii. 17 ; Ezek. xxvii. 31 ; James iv. 
 Joel ii. 13; Ps. xxxiv. 18; Isaiah xxxviii. 14. 
 i Ps. li. ; 2 Sam. xi. xii. ^ Luke xsU. 54—62. 
 
258 
 
 OF REPENTANCE. 
 
 cording to our temper and 
 constitution. For if we be 
 apt to weep in other acci- 
 dents, it is ill if we weep 
 not also in the sorrows of 
 Repentance : not that weep- 
 ing is of itself 'a duty ; but 
 that the sorrow, if it be as 
 great, Avill be still expressed 
 in as great a manner. 
 
 2. Our sorrow for sins 
 must retain the pro2)ortion 
 of our sins, though not the 
 equality : we have no par- 
 ticular measures of sins ; 
 we know not which is 
 greater, of Sacrilege or Su- 
 perstition, Idolatry orCovet- 
 ousness. Rebellion or Witch- 
 craft : and therefore God 
 ties us not to nice measure 
 of sorrow, but only that we 
 keep the general Rules of 
 proportion ; that is, that a 
 great sin have a great grief, 
 a smaller crime being to be 
 washed oiF with a lesser 
 shower. 
 
 3. Our sorrow for sins is 
 then best accounted of for 
 its degree, when it, together 
 with all the penal and afflic- 
 tive duties of Repentance, 
 shall have equalled or ex- 
 ceeded the pleasure we had 
 in commission of the sin ^ 
 
 4. True Repentance is a 
 punishing duty, and acts its 
 sorrow, and judges and con- 
 demns the sin by voluntary 
 
 ' Hugo de S. Victor. ■" 1 Cor. x 
 
 submitting to such sadness- 
 es as God sends on us, or 
 (to prevent the judgments 
 of God) by judging our- 
 selves, and punishing our 
 bodies and our spirits by 
 such instruments of piety as 
 are troublesome to the body : 
 such as are fasting, watch- 
 ing, long prayers, trouble- 
 some postures in our prayers, 
 expensive alms, and all out- 
 ward acts of humiliation. 
 For he that must judge him- 
 self, must condemn himself 
 if he be guilty ; and if he 
 be condemned, he must be 
 punished ; and if he be so 
 judged, it will help to pre- 
 vent the judgment of the 
 Lord, S. Paul instructing 
 us in the particular™. But 
 I before intimated, that the 
 punishing actiojis of Re- 
 pentance are only actions of 
 sorrow, and therefore are to 
 make up the proportions of 
 it. For our grief may be 
 so full of trouble as to out- 
 weigh all the burdens of 
 fasts and bodily afflictions, 
 and then the other are the 
 less necessary ; and when 
 they are used, the benefit of 
 them is to obtain of God a 
 remission or a lessening of 
 such temporal judgments 
 which God hath decreed 
 against the sins, as it was 
 in the case of Ahah ° ; but 
 
 31. 
 
 1 Kings xxi. 27 — 29. 
 
OP REPENTANCE. 
 
 259 
 
 the sinner is not by any 
 thing of this reconciled to 
 the eternal favour of God ; 
 for as yet this is but the 
 Introduction to Repentance. 
 5. Every true penitent is 
 obliged to confess his sins, 
 and to humble himself be- 
 fore God for ever. Confes- 
 sion of sins hath a special 
 promise. If we confess our 
 sins, He is faithful and just 
 to forgive us our sins " .* 
 meaning, that God hath 
 bound Himself to forgive 
 us, if we duly confess our 
 sins and do all that for 
 which confession was ap- 
 pointed ; that is, be asham- 
 ed of them, and own them 
 no more. For confession of 
 our sins to God can signify 
 nothing of itself in its direct 
 nature : He sees us when 
 we act them, and keeps a 
 record of them ; and we for- 
 get them unless He reminds 
 us of them by His grace. 
 So that to confess them to 
 God does 7iot punish us, or 
 make us ashamed ; hut con- 
 fession to Him, if it pro- 
 ceeds from sliame and sor- 
 row, and is an act of humi- 
 lity and self-condemnation, 
 and is a laying open our 
 Avounds for cure, then it is 
 a duty God delights in. In 
 
 all which circumstances, be- 
 cause we may very much 
 be helped if we take in 
 the assistance of a spiritual 
 Guide ; therefore the Church 
 of God in all ages hath com- 
 mended, and in most ages 
 enjoined °, that we confess 
 our sins, and discover the 
 state and condition of our 
 Souls, to such a person whom 
 we or our superiors judge 
 fit to help us in such needs. 
 For so, if we ^^ confess our 
 sins one to another,^'' as S. 
 James advises f, we shall ob- 
 tain the prayers of the holy 
 man whom God and the 
 Church hath appointed so- 
 lemnly to pray for us : and 
 when he knows our needs, 
 he can best minister com- 
 fort or reproof, oil or caus- 
 ticks; he can more op- 
 portunely recommend your 
 particular state to God ; he 
 can determine your cases of 
 conscience, and judge better 
 for you than you do for 
 yourself ; and the shame of 
 opening such ulcers may 
 restrain your forwardness 
 to contract them : and all 
 these circumstances of ad- 
 vantage will do very much 
 towards the forgiveness. 
 And this course was taken 
 by the new Converts in the 
 
 n 1 John i. 9. 
 
 ° S. Basil, reg. brev. 228. Concil. Laod. c. 2. Concil. Qnin. sext. 
 c. 102. Tertnl. de popuit. P James v. 16. 
 
260 
 
 OF REPENTANCE. 
 
 days of the Apostles : " For 
 many that believed, came 
 and confessed and shewed 
 their deeds q." And it were 
 well if this duty were prac- 
 tised prudently and inno- 
 cently in order to public 
 discipline, or private com- 
 fort and instruction ; but 
 that it be done to God is a 
 duty, not directly for itself, 
 but for its adjuncts and the 
 duties that go with it, or 
 before it, or after it : which 
 duties because they are all 
 to be helped and guided by 
 our Pastors and Curates of 
 Souls, he is careful of his 
 eternal interest that will 
 not lose the advantage of 
 using a private Guide and 
 Judge. He that hideth his 
 sins, shall not prosper; 
 {Non dirigetur, saith the 
 Vulgar Latin, he shall want 
 a guide ;) hut ivho confess- 
 eth and forsaketh them, shall 
 have merci/'^. And to this 
 purpose Climacus reports 
 that divers holy persons in 
 that age did use to carry 
 table-books with them, and 
 in them described an ac- 
 count of all their determi- 
 nate thoughts, purposes, 
 
 q Acts xix. 18. 
 » Rom. vi. 3, 4, 7 ; and viii. 10; 
 Gal. V. 6,24; andvi. 15; 1 Cor. vi 
 Heb. xii. 1, 14, 16 ; and x. 16, 22 
 
 words, and actions, in which 
 they had suffered infirmity ; 
 that by communicating the 
 estate of their Souls they 
 might be instructed and 
 guided, and corrected or 
 encouraged. 
 
 6. True Repentance must 
 reduce to act all its holy 
 purposes, and enter into 
 and run through the state of 
 holy living^, which is con- 
 trary to that state of dark- 
 ness in which in times past 
 we walked. For to resolve 
 to do it, and yet not to do 
 itt, is to break our resolu- 
 tion and our faith, to mock 
 God, to falsify and evacuate 
 all the preceding acts of Re- 
 pentance, and to make our 
 pardon hopeless, and our 
 hope fruitless. He that re- 
 solves to live well when a 
 danger is upon him, or a 
 violent fear, or when the 
 appetites of lust are newly 
 satisfied, or newly served, 
 and yet when the tempta- 
 tion comes again, sins again, 
 and then is sorrowful, and 
 resolves once more against 
 it, and yet falls when the 
 temptation returns, is a 
 vain man, but no true peni- 
 
 r Prov. xxviii. 13. 
 and xiii. 13, 14; and xi. 22, 27; 
 .19; 2 Cor. xiii. 5; Col. i. 21— 23 ; 
 1 Pet. i. 15 ; 2 Pet. i. 4, 9, 10 ; and 
 
 \ 
 
 iii. 11 ; 1 John i. 6 ; and iii. 8, 9 ; and v. 16. 
 
 t Nequam illud verbum, Bene vult, nisi qui bene facit. 
 Trinumm. II. iv. 38. 
 
 Plautiis. 
 
OF REPENTANCE. 
 
 tent, nor in the state of 
 grace ; aucl if he chance to 
 die in one of these good 
 moods, is very far from sal- 
 vation: for if it be neces- 
 sary that vre resolve to live 
 well, it is necessary we 
 should do so. For resolu- 
 tion is an imperfect act, a 
 term of relation, and signi- 
 fies nothing but in order to 
 the actions : it is as a facul- 
 ty is to the act, as spring 
 to the harvest, as eggs are 
 to birds, as a relative to 
 its correspondent, nothing 
 without it. No man there- 
 fore can be in the state of 
 grace and actual favour by 
 resolutions and holy pur- 
 poses ; these are but the 
 gate and portal towards 
 pardon : a holy life is the 
 only perfection of Repent- 
 ance, and the firm ground 
 upon which we can cast the 
 anchor of hope in the mer- 
 cies of God through Jesus 
 Chi-ist. 
 
 7. No man is to reckon 
 his pardon immediately up- 
 on his returns from sin to 
 the beginnings of good life, 
 but is to begin his hopes 
 and degrees of confidence 
 according as sin dies in him, 
 and grace lives ; as the 
 habits of sin lessen, and 
 righteousness grows ; ac- 
 cording as sin returns but 
 ■> Phil 
 
 2G1 
 
 seldom, in smaller instances, 
 and without choice, and by 
 surprise without delibera- 
 tion, and is highly dis- 
 relished, and presently dash- 
 ed against the Rock Christ 
 Jesus by a holy sorrow and 
 renewed care and more 
 strict watchfulness. For, a 
 holy life being the condition 
 of the Covenant on our part, 
 as we return to God, so God 
 returns to us, and our state 
 returns to the probabilities 
 of pardon. 
 
 8. Every man is to work 
 out his salvation with fear 
 and trembling" ; and after 
 the commission of sins his 
 fears must multiply ; be- 
 cause every new sin and 
 every great declining from 
 the ways of God is still a 
 degree of new danger, and 
 hath increased God's anger, 
 and hath made Him more 
 uneasy to grant pardon : 
 and when He does grant it, 
 it is upon harder terms both 
 for doing and sufiering ; 
 that is, we must do more for 
 pardon, and, it may be, suf- 
 fer much more. For we 
 must know that God par- 
 dons our sins by parts ; as 
 our duty increases, and our 
 care is more prudent and 
 active, so God's anger de- 
 creases : and yet it may be, 
 the last sin you committed 
 ii. 12. 
 
262 
 
 OF REPENTANCE. 
 
 made God unalterably re- 
 solved to send upon you 
 some sad judgment. Of the 
 particulars in all cases we 
 are uncertain ; and there- 
 fore we have reason always 
 to mourn for our sins that 
 have so provoked God, and 
 made our condition so full 
 of danger, that it may be 
 no prayers or tears or duty 
 can alter His sentence con- 
 cerning some sad judgment 
 upon us. Thus God irrevo- 
 cably decreed to punish the 
 Israelites for Idolatry, al- 
 though Moses prayed for 
 them, and God forgave them 
 in some degree ; that is, so 
 that He would not cut them 
 off from being a people ; yet 
 He would not forgive them 
 so, but He would visit that 
 their sin upon them : and 
 He did so. 
 
 9. A true penitent must 
 all the days of his life pray 
 for pardon, and never think 
 the work completed till he 
 dies ; not by any act of his 
 own, by no act of the Church, 
 by no forgiveness by the 
 party injured, by no resti- 
 tution. These are all in- 
 struments of great use and 
 efficacy, and the means by 
 which it is to be done at 
 length ; but still the sin 
 lies at the door ready to 
 return upon us in judgment 
 and damnation, if we return 
 
 to it in choice or action. 
 And whether God hath for- 
 given us or no, we know 
 not ; and how far, we know 
 not ; and all that we have 
 done is not of sufficient 
 worth to obtain pardon : 
 therefore still pray, and still 
 be sorrowful for ever having 
 done it, and for ever watch 
 against it ; and then those 
 beginnings of pardon which 
 are working all the way, 
 will at last be perfected in 
 the day of the Lord. 
 
 10. Defer not at all to 
 repent ; much less mayest 
 thou put it off to thy death- 
 bed. It is not an easy thing 
 to root out the habits of 
 sin, which a man's whole 
 life hath gathered and con- 
 firmed. We find work 
 enough to mortify one be- 
 loved lust, in our very best 
 advantage of strength and 
 time, and before it is so 
 deeply rooted as it must 
 needs be supposed to be at 
 the end of a wicked life : 
 and therefore it wiU prove 
 impossible when the work 
 is so great and the strength 
 so little, when sin is so 
 strong and grace so weak : 
 for they always keep the 
 same proportion of increase 
 and decrease ; and as sin 
 grows, grace decays : so 
 that the more need we have 
 of grace, the less at that 
 
OF REPEI\"TANOE. 
 
 263 
 
 time we shall have ; because 
 the greatness of our sins, 
 which makes the need, hath 
 lessened the grace of God 
 (which should help us) into 
 nothing. To which add 
 this consideration ; that on 
 a man's death-bed the day 
 of Repentance is past^ : 
 for, Repentance being the 
 renewing of a holy life, a 
 living the life of grace, it is 
 a contradiction to say that 
 a man can live a holy life 
 upon his death-bed : espe- 
 cially if we consider, that 
 for a sinner to live a holy 
 life must first suppose him 
 to have overcome all his 
 evil habits, and then to 
 have made a purchase of 
 the contrary graces, by the 
 labours of great prudence, 
 watchfulness, self-denial, 
 and severity. Nothing that 
 is excellent can he wrought 
 suddenly'' . 
 
 11, After the beginnings 
 of thy recovery, be infinitely 
 fearful of a relapse ; and 
 therefore upon the stock of 
 thy sad experience observe 
 where thy failings were, 
 and by special arts fortify 
 that faculty, and arm a- 
 gainst that temptation. For 
 if all those arguments which 
 God uses to us to preserve 
 
 our innocence, and thy late 
 danger, and thy fears, and 
 the goodness of God making 
 thee once to escape, and the 
 shame of thy fall, and the 
 sense of thy own weaknesses 
 will not make thee watch- 
 ful against a fall, especially 
 knowing how much it costs 
 a man to be restored, it will 
 be infinitely more danger- 
 ous if ever thou fallest a- 
 gain ; not only for fear God 
 should no more accept thee 
 to pardon, but even thy own 
 hopes will be made more 
 desperate, and thy impati- 
 ence greater, and thy shame 
 turn to impudence, and thy 
 own will be more estranged, 
 violent, and refractory, and 
 thy latter end loill he ivorse 
 than thij beginning'^. To 
 Avhich add this considera- 
 tion ; That thy sin, which 
 was formerly in a good way 
 of being pardoned, will not 
 only return upon thee with 
 all its own loads, but with 
 the baseness of unthankful - 
 ness, and thou wilt be set as 
 far back from Heaven as 
 ever ; and all thy former 
 labours and fears and watch- 
 ings and agonies will be 
 reckoned for nothing, but 
 as arguments to upbraid thy 
 folly, who when thou hadst 
 
 * Mortem venientem nemo hilaris excipit, nisi qui ad earn se diu cora- 
 posuerat. 
 
 y Arrian. ^ 2 Peter ii. 20. 
 
2G4 
 
 OF REPENTANCE. 
 
 set one foot in Heaven, didst 
 pull that back and carry 
 both to Hell. 
 
 Motives to Repentance. 
 
 I shall use no other ar- 
 guments to move a sinner 
 to Repentance, but to tell 
 him, unless he does, he shall 
 certainly perish ; and if he 
 does repent timely and en- 
 tirely, that is, live a holy 
 life, he shall be forgiven and 
 be saved. But yet I desire 
 that this consideration be 
 enlarged with some great 
 circumstances ; and let us 
 remember, 
 
 1. That to admit man- 
 kind to Repentance and par- 
 don, Avas a favour greater 
 than ever God gave to the 
 Angels and Devils : for they 
 were never admitted to 
 the condition of second 
 thoughts ; Christ never 
 groaned one groan for 
 them ; He never suffered 
 one stripe nor one afi'ront, 
 nor shed one drop of blood 
 to restore them to hopes of 
 blessedness after their first 
 failings. But this He did 
 for us : He paid the score of 
 our sins, only that we might 
 be admitted to repent, and 
 that this Repentance might 
 be effectual to the great 
 purposes of felicity and sal- 
 vation. 
 
 » Heb. vii. 25. 
 
 2. Consider, that as it 
 cost Christ many millions 
 of prayers and groans and 
 sighs, so He is now at this 
 instant, and hath been for 
 these 1600 years, night and 
 day incessantly praying for 
 grace to us that we may re- 
 pent, and for pardon when 
 we do, and for degrees of 
 pardon beyond the capaci- 
 ties of our infirmities, and 
 the merit of our sorrows and 
 amendment ; and this pray er 
 He will continue till His 
 second coming : for He ever 
 liveth to make intercession 
 for us\ And that we may 
 know what it is, in behalf 
 of which He intercedes, S. 
 Paul tells us His design ; 
 " We are Ambassadors for 
 Christ, as though He did be- 
 seech you by us ; we pray 
 you in Christ's stead, to be 
 reconciled to God^" And 
 what Christ prays us to do, 
 He prays to Cod that we may 
 do ; that which He desires 
 of us as His servants, He 
 desires of God, Who is the 
 fountain of the grace and 
 powers unto us, and with- 
 out Whose assistance we can 
 do nothing. 
 
 3. That ever we should 
 repent, was so costly a pur- 
 chase, and so great a con^ 
 comment, and so high a 
 favour, and the event is 
 
 >> 2 Cor. V. 20. 
 
OF REPENTANCE. 
 
 265 
 
 esteemed by God Himself so 
 great an excellency, that 
 our blessed Saviour tells us, 
 there shall he joy in Heaven 
 over one sin7ier that repent- 
 eth ^ : meaning, that when 
 Christ shall be glorified, and 
 at the right hand of His 
 Father make intercession 
 for us, praying for our Re- 
 pentance ; the Conversion 
 and Repentance of every 
 sinner is part of Christ's 
 glorification : it is the an- 
 swering of His prayers, it is 
 a portion of His reward in 
 which He does essentially 
 glory by the joys of His 
 glorified humanity. This is 
 the joy of our Lord Himself 
 directly ; not of the Angels, 
 save only by reflection : The 
 joy (said our blessed Savi- 
 our) shall be in the presence 
 of the Angels ^ ; they shall 
 see the glory of the Lord, 
 the answering of His prayers, 
 the satisfaction of His de- 
 sires, and the reward of His 
 sufferings, in the repentance 
 and consequent pardon of a 
 sinner. For therefore He 
 once suffered, and for that 
 reason He rejoices for ever. 
 And therefore when a peni- 
 tent sinner comes to receive 
 the effect and full consum- 
 mation of his pardon, it is 
 called, "an entering into the 
 joy of our Lord^f that is, 
 
 a partaking of that joy which 
 Christ received at our con- 
 version, and enjoyed ever 
 since. 
 
 4. Add to this, that the 
 rewards of Heaven are so 
 great and glorious, and 
 Christ's burden is so light, 
 His yoke is so easy, that it 
 is a shameless impudence to 
 expect so great glories at a 
 less rate than so little a ser- 
 vice, at a lower rate than a 
 holy life. It cost the heart- 
 blood of the Son of God to 
 obtain Heaven for us upon 
 that condition ; and who 
 shall die again to get Hea- 
 ven for us upon easier terms ? 
 what would you do if God 
 should command you to kill 
 your eldest son, or to work 
 in the mines for a thousand 
 years together, or to fast all 
 thy life-time with bread and 
 water ? were not Heaven a 
 very great bargain even 
 after all this ? And when 
 God requires nothing of us 
 but to live soberly, justly, 
 and Godly (which things of 
 themselves are to a man a 
 very great felicity, and ne- 
 cessary to our present well- 
 being), shall we think this 
 to be an intolerable burden, 
 and that Heaven is too little 
 a purchase at that price ; 
 and that God in mere justice 
 will take a death- bed sigh 
 
 Luke rv. 7. 
 
 d lb. 
 
 10. 
 
 e Matth. xsv. 21. 
 
266 
 
 PREPARATION TO THE HOLT SACRAMENT. 
 
 or groan, and a few unpro- 
 fitable tears and promises, in 
 exchange for all our duty ? 
 If these motives joined 
 together with our own in- 
 terest, even as much as feli- 
 city, and the sight of God, 
 and the avoiding the in- 
 tolerable pains of Hell and 
 
 many intermedial judg- 
 ments, comes to, will not 
 move us to leave, 1. the fil- 
 thiness, and 2. the trouble, 
 and 3. the uneasiness, and 
 4. the unreasonableness of 
 sin, and turn to God, there 
 is no more to be said ; we 
 must perish in our folly. 
 
 Sect. X. 
 
 or PREPARATION TO, AND THE MANNER HOW TO RECEIVE, 
 THE HOLY SACRAMENT OP THE LORD's SUPPER. 
 
 The celebration of the 
 holy Sacrament is the great 
 mysteriousness of the Chris- 
 tian Religion, and succeeds 
 to the most solemn rite of 
 natural and Judaical Re- 
 ligion, the Law of sacri- 
 ficing. For God spared 
 mankind, and took the sacri- 
 fice of beasts together with 
 our solemn prayers for an 
 instrument of expiation. 
 But these could not purify 
 the Soul from sin, but were 
 typical of the sacrifice of 
 something that could. But 
 nothing could do this, but 
 either the ofiering of all 
 that sinned, that every man 
 should be the anathema or 
 devoted thing ; or else by 
 some one of the same capa- 
 city, who by some super- 
 added excellency might in 
 His own personal sufferings 
 
 have a value great enough 
 to satisfy for all the whole 
 kind of sinning persons. 
 This the Son of God, Jesus 
 Christ, God and man, un- 
 dertook, and finished by a 
 Sacrifice of Himself upon 
 the Altar of the Cross. 
 
 2. This Sacrifice, because 
 it was perfect, could be but 
 one, and that once : but be- 
 cause the needs of the world 
 should last as long as the 
 world itself, it was neces- 
 sary that there should be a 
 perpetual ministry esta- 
 blished, whereby this one 
 sufficient sacrifice should be 
 made eternally effectual to 
 the several new-arising 
 needs of all the world who 
 should desire it, or in any 
 sense be capable of it. 
 
 3. To this end Christ was 
 made a Priest for ever^ : 
 
 Heb. vii. 17, 
 
PREPARATION TO THE HOLY SACRAMENT. 
 
 267 
 
 He was initiated or conse- 
 crated on the cross, and 
 there began His Priesthood, 
 which was to last till His 
 coming to judgment. It 
 began on earth, but was to 
 last and be officiated in 
 Heaven, where He sits per- 
 petually representing and 
 exhibiting to the Father 
 that great effective sacrifice 
 (which He offered on the 
 cross) to eternal and never- 
 failing purposes. 
 
 4. As Christ is pleased to 
 represent to His Father that 
 great Sacrifice as a means 
 of atonement and expiation 
 for all mankind, and with 
 special purposes and intend- 
 ment for all the elect, all 
 that serve Him in holiness ; 
 so He hath appointed that 
 the same ministry shall be 
 done upon earth too, in our 
 manner, and according to 
 our proportion ; and there- 
 fore hath constituted and 
 separated an order of men, 
 who, by shewing forth the 
 Lo7'd''s death^ by Sacra- 
 mental representation, may 
 pray unto God after the 
 same manner that our Lord 
 and High Priest does, that , 
 is, offer to God and repre- 
 sent in this solemn prayer i 
 and Sacrament, Christ as I 
 already offered ; so sending j 
 up a gracious instrument j 
 e 1 Cor. xi. 26. 
 
 whereby our prayers may 
 for His sake and in the 
 same manner of intercession 
 be offered up to God in our 
 behalf, and for all them for 
 whom we pray, to all those 
 purposes for which Christ 
 died. 
 
 5. As the Ministers of the 
 Sacrament do in a Sacra- 
 mental manner present to 
 God the sacrifice of the 
 cross, by being imitators of 
 Christ's intercession ; so the 
 people are sacrificers too in 
 their manner : for besides 
 that by saying Amen they 
 join in the act of him that 
 ministers, and make it also 
 to be their own ; so when 
 they eat and drink the con- 
 secrated and blessed Ele- 
 ments worthily, they receive 
 Christ within them, and 
 therefore may also offer Him 
 to God, while in their sacri- 
 fice of obedience and thanks- 
 giving they present them- 
 selves to God with Christ 
 whom they have spiritually 
 received, that is, themselves 
 with that which will make 
 them gracious and accept- 
 able. The offering their 
 bodies and Souls and ser- 
 vices to God in Him, and 
 hy Him, and idth Him, who 
 is His Father's icell-beloved, 
 and in whom He is well- 
 pleased^, cannot but be 
 
 h Matth. iii. 16, 17. 
 
 N2 
 
PREPARATION TO THE HOLY SACRAMENT. 
 
 accepted to all the purposes 
 of blessing, grace, and glory. 
 6, This is the sum of the 
 greatest mystery of our Re- 
 ligion ; it is the copy of the 
 Passion, and the ministra- 
 tion of the great mystery of 
 our Redemption : and there- 
 fore whatsoever entitles us 
 to the general privileges of 
 Christ's passion, all that is 
 necessary by way of disposi- 
 tion to the celebration of 
 the Sacrament of His Pas- 
 sion ; because this celebra- 
 tion is our manner of apply- 
 ing or using it. The par- 
 ticulars of which prepara- 
 tion are represented in the 
 following rules. 
 
 1. No man must dare to 
 approach to the holy Sacra- 
 ment of the Lord's Supper 
 if he be in a state of any 
 one sin ; that is, unless he 
 have entered into the state 
 of repentance, that is, of 
 sorrow and amendment ; 
 lest it be said concerning 
 him, as it was concerning 
 Judas, the hand of him that 
 betrayeth Me is with Me on 
 the table i : and he that re- 
 ceiveth Christ into an im- 
 pure Soul or body, first turns 
 his most excellent nouiish- 
 ment into poison, and then 
 feeds upon it. 
 
 2. Every Communicant 
 must first have examined 
 
 himself; that is, tried the 
 condition and state of his 
 Soul, searched out the secret 
 ulcers, enquired out its 
 weaknesses and indiscre- 
 tions, and all those apt- 
 nesses where it is exposed 
 to temptation : that by find- 
 ing out its diseases he may 
 find a cure ; and by dis- 
 covering its aptnesses, he 
 may secure his present pur- 
 poses of future amendment, 
 and may be armed against 
 dangers and temptations. 
 
 3. This examination must 
 be a man's own act and in- 
 quisition into his life : but 
 then also it should lead a 
 man on to run to those, 
 whom the Great Physician 
 of our Souls, Christ Jesus, 
 hath appointed to minister 
 physic to our diseases ; that 
 in all dangers and great 
 accidents we may be assisted 
 for comfort and remedy, for 
 medicine and caution. 
 
 4. In this afiair let no 
 man deceive himself, and, 
 against such a time which 
 public authority hath ap- 
 pointed for us to receive the 
 Sacrament, weep for his sins 
 by way of solemnity and 
 ceremony, and still retain 
 the aflfection : but he that 
 comes to this Feast must 
 have on the wedding-gar- 
 ment, that is, he must have 
 
 Luke xxii. 21. 
 
PREPARATION TO THE HOLY SACRAMENT. 
 
 269 
 
 put on Jesus Christ^, and 
 he must have put off the old 
 vnan with his affections and 
 lusts^ ; and he must he 
 wholly conformed to Christ 
 in the image of his mind "". 
 For then we have put on 
 Christ, when our Souls are 
 clothed with His righteous- 
 ness, when every faculty of 
 our Soul is proportioned i 
 and vested according to the ! 
 pattern of Christ's life. And 
 therefore a man must not I 
 leap from his last night's 
 surfeit and bath, and then I 
 communicate : but when he ' 
 hath begun the work of , 
 God effectually, and made 
 some progress in repentance, I 
 and hath walked some stages 
 and periods in the ways of 
 godliness, then let him come 
 to him that is to minister it, 
 and having made known the 
 state of his Soul, he is to be 
 admitted : but to receive it 
 into an unhallowed Soul 
 and body, is to receive the 
 dust of the Tabernacle in 
 the waters of jealousy ; it 
 will make the belly to swell, 
 and the thigh to rot " ; it 
 will not convey Christ to us, 
 but the Devil will enter and 
 dwell there, till with it he 
 returns to his dwelling of 
 torment. Remember al- 
 ways, that after a great sin 
 
 k Rom. xiii. 14. 
 m Rom. xii. 2. 
 
 or after a habit of sins, a 
 man is not soon made clean ; 
 and no unclean thing must 
 come to this Feast. It is 
 not the preparation of two 
 or three days that can ren- 
 der a person capable of this 
 banquet : For, in this Feast, 
 all Christ, and Christ's pas- 
 sion, and all His graces, the 
 blessings and effects of His 
 sufferings, are conveyed. No- 
 thing can fit us for this, but 
 what can unite us to Christ, 
 and obtain of Him to pre- 
 sent our needs to His Hea- 
 venly Father : this Sacra- 
 ment can no otherwise be 
 celebrated, but upon the 
 same terms on which we 
 may hope for pardon and 
 Heaven itself. 
 
 5. When we have this 
 general and indispensably- 
 necessary preparation, we 
 are to make our Souls more 
 adorned and trimmed up 
 with circumstances of pious 
 actions and special devo- 
 tions, setting apart some 
 portion of our time imme- 
 diately before the day of 
 solemnity, according as our 
 great occasions will permit: 
 and this time is specially to 
 be spent in actions of re- 
 pentance, confession of our 
 sins, renewing our purposes 
 of holy living, praying for 
 
 1 Eph. iv. 22 ; Gal. v. 24. 
 n Numb. V. 17, 27, 29. 
 
270 
 
 PREPARATION TO THE HOLT SACRAMENT. 
 
 pardon of our failings and 
 for those graces which may 
 prevent the like sadnesses 
 for the time to come, medi- 
 tation upon the passion, 
 upon the infinite love of 
 God expressed in so great 
 mysterious manners of re- 
 demption ; and indefinitely 
 in all acts of virtue which 
 may build our Souls up into 
 a Temple fit for the recep- 
 tion of Christ Himself and 
 the inhabitation of the Holy 
 Spirit. 
 
 6. The celebration of the 
 Holy Sacrament being the 
 most solemn prayer, joined 
 with the most effectual in- 
 strument of its acceptance, 
 must suppose us in the love 
 of God and in charity with 
 all the World : and therefore 
 we must, before every Com- 
 munion especially, remem- 
 ber what differences or jea- 
 lousies are between us and 
 any one else, and recom- 
 pose all disunions, and cause 
 right understandings be- 
 tween each other ; offering 
 to satisfy whom we have 
 injiured, and to forgive them 
 who have injured us, with- 
 out thoughts of resuming 
 the quarrel when the solem- 
 nity is over ; for that is but 
 to rake the embers in light 
 and phantastic ashes : it 
 must be quenched, and a 
 holy flame enkindled : no 
 
 fires must be at all, but the 
 fires of love and zeal: and 
 the altar of incense will 
 send up a sweet perfume, 
 and make atonement for us. 
 7. When the day of the 
 Feast is come, lay aside all 
 cares and impertinencies of 
 the World, and remember 
 that this is thy SouVs day, 
 a day of traffic and inter- 
 course with Heaven. Arise 
 early in the morning. 1. 
 Give God thanks for the 
 approach of so great a bles- 
 sing. 2. Confess thine own 
 unworthiness to admit so 
 Divine a Guest. 3. Then 
 remember and deplore thy 
 sins, which have made thee 
 so unworthy. 4. Then con- 
 fess God's goodness, and 
 take sanctuary there, and 
 upon Him place thy hopes. 
 5, And invite Him to thee 
 with renewed acts of love, 
 of holy desire, of hatred of 
 His enemy, sin. 6. Make 
 oblation of thyself wholly 
 to be disposed by Him, to 
 the obedience of Him, to 
 His providence and posses- 
 sion, and pray Him to enter 
 and dwell there for ever. 
 And after this, with joy and 
 holy fear and the forward- 
 ness of love address thyself 
 to the receiving of Hi7n, to 
 whom and by whom and for 
 whom all faith and all hope 
 and all love in the whole 
 
PREPARATION TO THE HOLT SACRAMENT. 
 
 271 
 
 Catholic Church, both in 
 Heaven and Earth, is de- 
 signed ; Him, whom Kings 
 and Queens and whole King- 
 doms are in love with, and 
 count it the greatest honour 
 in the World, that their 
 Crowns and Sceptres are 
 laid at His Holy feet. 
 
 8. When the holy man 
 stands at the Table of hless- 
 ing and ministers the rite 
 of consecration, then do as 
 the Angels do, who behold, 
 and love, and wonder that 
 the Son of God should be- 
 come food to the Souls of 
 His servants ; that He who 
 cannot suffer any change or 
 lessening^ should be broken 
 into pieces, and enter into 
 the body to support and 
 nourish the Spirit, and yet 
 at the same time remain in 
 Heaven while He descends 
 to thee upon earth ; that 
 He who hath essential feli- 
 city should become misera- 
 ble and die for thee, and 
 then give Himself to thee 
 for ever to redeem thee from 
 sin and misery ; that by 
 His wounds He should pro- 
 cure health to thee, by His 
 affronts He should enti- 
 tle thee to glory, by His 
 death He should bring thee 
 to life, and by becoming a 
 man He should make thee 
 partaker of the Divine na- 
 
 » 2 Pet, 
 
 ture°. These are such glo- 
 ries, that although they are 
 made so obvious that each 
 eye may behold them, yet 
 they are also so deep that 
 no thought can fathom 
 them ; but so it hath pleas- 
 ed Him to make these mys- 
 teries to be sensible^ because 
 the excellency and depth of 
 the mercy is not intelligible; 
 that while we are ravished 
 and comprehended within 
 the infiniteness of so vast 
 and mysterious a mercy, yet 
 we may be as sure of it as 
 of that thing we see and 
 feel and smell and taste ; 
 but yet it is so great, that 
 we cannot understand it. 
 
 9. These holy mysteries 
 are offered to our senses, 
 but not to be placed under 
 our feet ; they are sensible, 
 but not common : and there- 
 fore, as the weakness of the 
 Elements adds wonder to 
 the excellency of the Sacra- 
 ment ; so let our reverence 
 and venerable usages of 
 them add honour to the 
 Elements, and acknowledge 
 the glory of the mystery, 
 and the Divinity of the 
 mercy. Let us receive the 
 consecrated Elements with 
 all devotion and humility 
 of body and spirit ; and do 
 this honour to it, that it be 
 the first food we eat, and 
 
 4. 
 
RECEIVING THE HOLT SACRAMENT. 
 
 272 
 
 the first beverage we drink \ 
 that day, unless it be in j 
 case of sickness, or other j 
 great necessity ; and that j 
 your body and Soul both be 
 prepared to its reception 
 with abstinence from se- 
 cular pleasures, that you 
 may better have attended 
 fastings and preparatory 
 prayers. For if ever it be 
 seasonable to observe the 
 counsel of Saint Paul, that 
 married persons by consent 
 should abstain for a time, 
 that they may attend to 
 solemn Religion p, it is now. 
 It was not by Saint Paul nor 
 the after-ages of the Church 
 called a duty so to do, but 
 it is most reasonable that 
 the more solemn actions of 
 Religion should be attended 
 to without the mixture of 
 any thing that may discom- 
 pose the mind, and make it 
 more secular or less religious. 
 10. In the act of receiv- 
 ing, exercise acts of Faith 
 with much confidence and 
 resignation, believing it not 
 to be common bread and 
 wine, but holy in their use, 
 holy in their signification, 
 holy in their change, and 
 holy in their effect : and 
 believe, if thou art a worthy 
 Communicant, thou dost as 
 
 verily receive Christ's body 
 and blood to all effects and 
 purposes of the Spirit, as 
 thou dost receive the blessed 
 Elements into thy mouth ; 
 that thou puttest thy finger 
 to His hand, and thy hand 
 into His side, and thy lips 
 to His fontinel of blood, 
 sucking life from His heart '' : 
 and yet if thou dost com- 
 municate unworthily, thou 
 eatest and drinkest Christ 
 to thy danger, and death, 
 and destruction. Dispute 
 not concerning the secret of 
 the mystery, and the nicety 
 of the manner of Christ's 
 presence ; it is sufficient to 
 thee that (.hrist shall be 
 present to thy Soul, as an 
 instrument of grace, as a 
 pledge of the resurrection, 
 as the earnest of glory and 
 immortality, and a means 
 of many intermedial bless- 
 ings, even all such as are 
 necessary for thee, and are 
 in order to thy salvation. 
 And to make all this good 
 to thee, there is nothing 
 necessary on thy part but a 
 holy life, and a true belief 
 of all the sayings of Christ ; 
 amongst which, indefinitely 
 assent to the words of insti- 
 tution, and believe that 
 Christ in the holy Sacra- 
 
 V 1 Cor. vii. 5. 
 
 q Cruci haeremus, sanguinem sugimns, et inter ipsa Redemptoris 
 nostri vulnera figimus linguam. Cyprian, de Caena Dom. 
 
RECEIVING THE HOLT SACHAMEXT. 
 
 273 
 
 ment gives thee His body 
 and His blood. He that 
 believes not this, is not a 
 Christian. He that believes 
 so much, needs not to in- 
 quire further, nor to entan- 
 gle His faith by disbelieving 
 His sense. 
 
 11. Fail not, this solem- 
 nity, according to the cus- 
 tom of pious and devout 
 people, to make an offering 
 to God for uses of religion 
 and the poor ; according to 
 thy ability. For Avhen Christ 
 feasts His body, let us also 
 feast our fellow-members 
 who have right to the same 
 promises, and are partakers 
 of the same Sacrament, and 
 partners of the same hope, 
 and cared for under the 
 same providence, and de- 
 scend from the same com- 
 mon parents, and whose Fa- 
 ther God is, and Christ is 
 their elder brother. If thou 
 chancest to communicate 
 where this holy custom is 
 not observed publicly, sup- 
 ply that want by thy pri- 
 vate charity ; but offer it to 
 God at His Holy Table, at 
 least by thy private design- 
 ing it there. 
 
 12. When you have re- 
 ceived, pray and give thanks. 
 Pray for all estates of men ; 
 for they also have an interest 
 in the body of Christ where- 
 
 ' Rev. 
 
 of they are members : and 
 you in conjimction with 
 Christ (Whom then you have 
 received) are more fit to 
 pray for them in that ad- 
 vantage, and in the cele- 
 bration of that Holy sacri- 
 fice which then is sacra- 
 mentally represented to God. 
 * Give thanks for the passion 
 of our dearest Lord : re- 
 member all its parts, and 
 all the instruments of your 
 Redemption ; and beg of 
 God that by a holy perse- 
 verance in well-doing you 
 may from shadows pass on 
 to substances, from eating 
 His body to seeing His face, 
 from the Typical, Sacra- 
 mental, and Transient, to 
 the Real and Eternal Sup- 
 per of the Lamb^ 
 
 13. After the solemnity 
 is done, let Christ dwell in 
 your hearts by faith, and 
 love, and obedience, and 
 conformity to His life and 
 death : as you have taken 
 Christ into you, ^ortut Christ 
 on you, and conform every 
 faculty of your Soul and 
 body to His holy image and 
 perfection. Remember, that 
 now Christ is all one Avith 
 you ; and therefore when 
 you are to do an action, 
 consider how Christ did or 
 would do the like, and do 
 you imitate His example, 
 xix. 9. 
 3 
 
RECEIVING THE HOLT SACRAMENT. 
 
 274 
 
 and transcribe His copy, and 
 understand all His com- 
 mandments, and choose all 
 that He propounded, and de- 
 sire His promises, and fear 
 His threatenings, and marry 
 His loves and hatreds, and 
 contract His friendships ; 
 for then you do every day 
 communicate ; especially 
 when Christ thus dwells in 
 you, and you in Christ, 
 growing up towards a 'per- 
 fect man in Christ Jesus^. 
 
 14. Do not instantly upon 
 your return from Church 
 return also to the world, 
 and secular thoughts and 
 employments ; but let the 
 remaining parts of that day 
 be like a post- Communion 
 or an after-office^ entertain- 
 ing your blessed Lord with 
 all the caresses and sweet- 
 ness of love and colloquies, 
 and intercourses of duty and 
 aflection, acquainting Him 
 with all your needs, and re- 
 vealing to Him all your 
 secrets, and opening all your 
 infirmities : and as the af- 
 fairs of your person or em- 
 ployment call you off, so re- 
 tire again with often ejacula- 
 tions and acts of entertain- 
 ment to your beloved Guest. 
 
 The effects and benefits of 
 worthy Communicating. 
 
 When I said that the sa- 
 
 • Eph. 
 
 crifice of the Cross, which 
 Christ offered for all the 
 sins and all the needs of the 
 world, is represented to God 
 by the Minister in the Sa- 
 crament, and offered up in 
 prayer and Sacramental me- 
 mory, after the manner that 
 Christ Himself intercedes for 
 us in Heaven (so far as His 
 glorious priesthood is imit- 
 able by His ministers on 
 earth) ; I must of necessity 
 also mean, that all the be- 
 nefits of that sacrifice are 
 then conveyed to all that 
 communicate worthily. But 
 if we descend to particulars, 
 Then and there the Church 
 is nourished in her faith, 
 strengthened in her hope, 
 enlarged in her bowels with 
 an increasing charity : there 
 all the members of Christ 
 are joined with each other, 
 and all to Christ their head ; 
 and we again renew the 
 covenant with God in Jesus 
 Christ, and God seals His 
 part, and we promise for 
 ours, and Christ unites both, 
 and the Holy Ghost signs 
 both in the collation of 
 those graces which we then 
 pray for and exercise and 
 receive all at once. There 
 our bodies are nourished 
 with the signs, and our Souls 
 with the mystery : our bodies 
 receive into them the seed 
 iv. 13. 
 
RECEIVING THE HOLY SACRAMENT. 
 
 of an immortal nature, and 
 our Souls are joined with 
 Him who is the first-fruits 
 of the resurrection and never 
 can die. And if we desire 
 any thing else and need it, 
 here it is to be praj'ed for, 
 here to be hoped for, here to 
 be received. Long life and 
 health, and recovery from 
 sickness, and competent sup- 
 port and maintenance, and 
 peace and deliverance from 
 our enemies, and content, 
 and patience, and joy, and 
 sanctified riches, or a cheer- 
 ful poverty, and liberty, and 
 whatsoever else is a bles- 
 sing, was purchased for us 
 by Christ in His death and 
 resurrection, and in His in- 
 tercession in Heaven. And 
 this Sacrament being that 
 to our particulars, which 
 the great mysteries are in 
 themselves, and by design 
 to all the world, if we re- 
 ceive worthily we shall re- 
 ceive any of these bles- 
 sings, according as God shall 
 choose for us ; and He will 
 not only choose with more 
 wisdom, but also with more 
 affection, than we can for 
 ourselves. 
 
 After all this, it is ad- 
 vised by the Guides of Souls, 
 wise men and pious, that all 
 persons should communi- 
 cate very often, even as 
 
 * L'Evesciue de Geneve 
 
 275 
 
 often as they can, without 
 excuses or delays. Every 
 thing that puts us from so 
 holy an employment when 
 we are moved to it, being 
 either a sin or an imperfec- 
 tion, an infirmity or inde- 
 votion, and an unactiveness 
 of Spirit. All Christian 
 people must come. They 
 indeed that are in the state 
 of sin must not come so, 
 but yet they must come. 
 First they must quit their 
 state of death, and then 
 partake of the bread of life. 
 They that are at enmity 
 with their neighbours must 
 come, that is no excuse for 
 their not coming ; only they 
 must not bring their enmity 
 along with them, but leave 
 it, and then come*. They 
 that have variety of secular 
 employments must come ; 
 only they must leave their 
 secular thoughts and affec- 
 tions behind them, and then 
 come and converse with God. 
 If any man be well grown 
 in grace, he must needs 
 come, because he is excel- 
 lently disposed to so lioly a 
 feast ; but he that is but in 
 the infancy of piety had 
 need to come, that so he 
 may grow in grace. The 
 strong must come, lest they 
 become weak ; and the 
 weak, that they may become 
 
 . introd. a la vie devote, 
 
276 
 
 RECEIVING THE HOLY SACRAMENT. 
 
 strong. The sick must come 
 to be cured, the healthful 
 to be preserved. They that 
 have leisvure must come, be- 
 cause they have no excuse : 
 they that have no leisure 
 must come hither, that by 
 so excellent Religion they 
 may sanctify their business. 
 The penitent sinners must 
 come, that they may be jus- 
 tified ; and they that are 
 justified., that they may he 
 justi-fied still. They that 
 have fears and great rever- 
 ence to these mysteries, and 
 think no preparation to be 
 sufficient, must receive, that 
 they may learn how to re- 
 
 ceive the more worthily : 
 and they that have a less 
 degree of reverence, must 
 come often to have it height- 
 ened : that, as those crea- 
 tures that live amongst the 
 snows of the mountains turn 
 white with their food and 
 conversation with such per- 
 petual whitenesses ; so our 
 Souls may be transformed 
 into the similitude and union 
 with Christ by our perpetual 
 feeding on Him, and cou- 
 j versation, not only in His 
 Courts, but in His very 
 heart, and most secret af- 
 fections, and incomparable 
 purities. 
 
 PRAYERS FOR ALL SORTS OP MEN AND ALL NECESSITIES ; 
 RELATING TO THE SEVERAL PARTS OF THE VIRTUE OF 
 RELIGION. 
 
 A Prayer for the Graces of 
 Faith, Rope., Charity. 
 
 Lord God of infinite 
 mercy, of infinite excellen- ' 
 cy, who has sent Thy holy 
 Son into the world to re- 
 deem us from an intolerable 
 misery, and to teach us a 
 holy religion, and to forgive 
 us an infinite debt ; give 
 me Thy Holy Spirit, that 
 my understanding and all 
 my faculties may be so re- 
 signed to the discipline and 
 doctrine of my Lord, that I 
 may be prepared in mind 
 
 and will to die for the tes- 
 timony of Jesus, and to suf- 
 fer any afiliction or calamity 
 that shall ofiTer to hinder my 
 duty, or tempt me to shame 
 or sin or apostasy : and let 
 my faith be the parent of a 
 good life, a strong shield to 
 repel the fiery darts of the 
 Devil, and the Author of a 
 holy hope, of modest desires, 
 of confidence in God, and of 
 a never-failing charity to 
 Thee my God, and to all the 
 world ; that I may never 
 have my portion with the 
 unbelievers, or uncharitable 
 
"1>RAYEES FOR SEVERAL OCCASIONS. 
 
 277 
 
 and desperate persons ; but 
 may he supported by the 
 strengths of faith in all 
 temptations, and may be 
 refreshed with the comforts 
 of a holy hope in all my 
 sorrows, and may bear the 
 burden of the Lord, and 
 the infirmities of my neigh- 
 bour by the support of cha- 
 rity ; that the yoke of Jesus 
 may become easy to me, and 
 my love may do all the mi- 
 racles of grace, till from 
 grace it swell to glory, from 
 earth to Heaven, from duty 
 to reward, from the imper- 
 fections of a beginning and 
 little growing love it may 
 arrive to the consummation 
 of an eternal and never- 
 ceasing charity, through 
 JesiLS Christ the Son of 
 Thy love, the Anchor of 
 our hope, and the Author 
 and finisher of our faith : 
 to whom with Thee, Lord 
 God, Father of Heaven and 
 Earth, and with Thy Holy 
 Spirit, be all glory, and love, 
 and obedience, and domi- 
 nion, now and for ever. 
 
 Acts of Love hy way of 
 irrayer and ejaculation; 
 to he used in private. 
 
 1. God, Thou art my 
 God, early ivill I seek Thee : 
 my sold thirsteth for Thee, 
 
 » Ps. Ixiii. 1—3. 
 
 ^ Ps. IxxsiV. 1, 2. 4. 
 
 my flesh longeth for Thee 
 in a dry and thirsty land, 
 where no loater is; To see 
 Thy power and Thy glory, 
 so as I have seen Thee in 
 the sanctvMry. Because Thy 
 loviyig -kindness is better than 
 life, my lips shall praise 
 Thee u. 
 
 2. / am ready not only to 
 he hound, hut to die for the 
 name of the Lord Jesus^. 
 
 3. How amiable are Thy 
 tabernacles. Thou Lord of 
 Hosts! My soul longeth, 
 yea, even fainteth for the 
 courts of the Lord : my 
 heart and my flesh crieih 
 out for the living God. 
 Blessed are they that dwell 
 in Thy house ; they will 
 still he praising Thee^. 
 
 4. blessed Jesu, Thou art 
 worthy of all adoration, and 
 all honour, and all love : 
 Thou art the Wonderful, 
 the Counsellor, the mighty 
 God, the Everlasting Father, 
 the Prince of peace ; of Thy 
 government and peace there 
 shall be no end ^ : Thou art 
 the brightness of Thy Fa- 
 ther's glory, the express 
 image of His person, the 
 appointed Heir of all things. 
 Thou upholdest all things 
 by the word of Thy power ; 
 Thou didst by Thyself purge 
 our sins : Thou art set on 
 
 * Acts xxi. 13. 
 
 * Isa. ix. 6, 7. 
 
278 
 
 PRAYERS FOR SEVERAL OCCASIONS. 
 
 the right hand of the Ma- 
 jesty on high : Thou art 
 made better than the An- 
 gels, Thou hast by inheri- 
 tance obtained a more ex- 
 cellent name than they". 
 Thou, dearest Jesus, art 
 the head of the Church, the 
 beginning and the first-born 
 from the dead : in all things 
 Thou hast the preeminence, 
 and it pleased the Father 
 that in Thee should all ful- 
 ness dwell ''. Kingdoms are 
 in love with Thee : Kings lay 
 their Crowns and Sceptres 
 at Thy feet, and Queens are 
 Thy handmaids, and wash 
 the feet of Thy servants. 
 
 A Prater to be said in any 
 afjiiction, as death of chil- 
 dren, of husband or wife, 
 in great poverty, in im- 
 jyrisonment, in a sad and 
 disconsolate spirit, and in 
 temptaiions to despair. 
 
 Eternal God, Father of 
 Mercies and God of all com- 
 fort, with much mercy look 
 upon the sadnesses and sor- 
 rows of Thy servant. My 
 sins lie heavy upon me, and 
 press me sore, and there is 
 no health in my bones by 
 reason of Thy displeasure 
 and my sine. The waters 
 are gone over me, and I 
 stick fast in the deep mire '*, 
 
 » Heb. i. 2—4. 
 •^ Ps. xxxviii. 2, 3. 
 
 and my miseries are without 
 comfort, because they are 
 punishments of my sin : and 
 I am so evil and unworthy a 
 person, that though I have 
 great desires, yet I have no 
 dispositions or worthiness 
 towards receiving comfort. 
 My sins have caused my 
 sorrow, and my sorrow does 
 not cure my sins : and un- 
 less for Thy own sake, and 
 merely because Thou art 
 good. Thou shalt pity me 
 and relieve me, I am as 
 much without remedy as 
 now I am without comfort. 
 Lord, pity me ; Lord, let 
 Thy grace refresh my spirit, 
 Let Thy comforts support 
 me. Thy mercy pardon me, 
 and never let my portion be 
 amongst hopeless and ac- 
 cursed spirits : for Thou art 
 good and gracious ; and I 
 throw myself upon Thy mer- 
 cy. Let me never let my 
 hold go, and do Thou with 
 me what seems good in Thy 
 OAvn eyes. I cannot sufier 
 more than I have deserved : 
 and yet I can need no relief 
 so great as Thy mercy is : 
 for Thou art infinitely more 
 merciful than I can be mi- 
 serable ; and Thy mercy, 
 which is above all Thy own 
 works, must needs be far 
 above all my sin and all my 
 
 b Col. i. 18, 19. 
 d Ps. Ixix. 1, 2. 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 279 
 
 misery. Dearest Jesus, let 
 me trust in Thee for ever, 
 and let me never be con- 
 founded. Amen. 
 
 Ejaculations and short me- 
 ditations to he used in 
 time of Sichiiess and tSo?'- 
 row; or danger of Death. 
 
 Hear my Prayer^ Lord, 
 and let my cry come unto 
 Thee. * Hide not Thy face 
 from me in the time of my 
 trouble, incline Thine ear 
 unto me ivhen I call : Ohear 
 Tne, and that right soon. 
 * For my days are consumed 
 like smoke, and my hones are 
 hurnt up as it icere a fire- 
 hrand. * My heart is smit- 
 ten down and withered like 
 grass, so that I forget to eat 
 my hread : And that because 
 of Thine indignation and 
 wrath : for Thou hast ta- 
 ken me up and cast me 
 down e. * Th ine arro ws stick 
 fast in me, and Thine hand 
 presseth me sore. There is 
 no health in my flesh because 
 of Thy displeasure, neither 
 is there any rest in my hones 
 hy reason of my sin. '^ My 
 wickednesses are gone over 
 my head, and are a sore 
 burden too heavy for me to 
 hear. * But / ?6" ill co nfess my 
 
 wickedness, and he sorry for 
 my sin^. *0 Lord, rebuke 
 me not in Thiiu indignation, 
 neither chasten me in Thy 
 displeasure s. *Lord, be mer- 
 ciful unto 'ine : heal my 
 sold : for I have sinned 
 against Thee^. 
 
 Have mercy upon me, 
 God, after Thy great good- 
 7iess ; according to the mul- 
 titude of Thy mercies do 
 away mine offences ^. * re- 
 member not the sins and 
 offences of my youth : hut ac- 
 cording to Thy mercy think 
 Thou upo7i me, Lord, for 
 Thy goodness^. * Wash me 
 throughly from my wicked- 
 ness : and cleanse me from 
 my sin. * Make me a clean 
 heart, God, and renew a 
 right spirit ivithin me. 
 * Cast me not away from Thy 
 presence, from Thy all-hal- 
 lowing and life-giving pre- 
 sence : and take not Thy holy 
 Spirit, Thy sanctifying, Thy 
 guiding, Thy comforting. 
 Thy supporting and con- 
 firming Spirit /row one^. 
 
 God, Thou art my God 
 for ever and ever : Thou 
 shalt he my guide unto 
 death^. "^Lord, comfort me 
 noAv that I lie sick upon my 
 bed : make Thou my bed in 
 all my sichiess " . * deliver 
 
 e Ps. cii. 1 — 4, 10. 
 
 '■ Ps. xli. 4. 
 
 1 Ps.li. 2, 10, 11. 
 
 Ps. xxxviii. 2- 
 Ps. li. 1. 
 ' Ps. xlviii. 14. 
 
 -4, 18. 
 
 s Ps. vi. 1. 
 '' Ps. XXV. 7. 
 ° Ps. xli. 3. 
 
280 
 
 PRAYERS FOR SEVERAL OCCASIONS. 
 
 my soul from the place of 
 Hell : and do Thou receive 
 me 0. * J/y heart is disquieted 
 within m£, mid the fear of 
 death is fallen upon me'^. 
 * Behold Thou, hast made my 
 days as it were a span long, 
 and my age is even as no- 
 thing in respect of Thee ; 
 and verily every man living 
 is altogether vanity. * When 
 Thou ivith rebukes dost chas- 
 ten man for sin, Thou mah- 
 est his beauty to consume 
 away like a moth fretting a 
 garment : every man there- 
 fore is but vanity. * And 
 oiow, Lord, what is my hope ? 
 tridy my hope is even in 
 Thee. * Hear my prayer, 
 Lord, and with Thine ears 
 consider my calling : hold 
 not Thy peace at my tears. 
 *Take thisj^lague away from 
 me: lam consumed by the 
 means of Thy heavy hand. 
 '^^ lam a stranger with Thee 
 ami a sojourner, as all my 
 fathers tvere. * spare me a 
 little, that I may recover my 
 strength before / go hence 
 and be no more seen '^. * My 
 Sold cleaveth unto the dust: 
 quicken me according to 
 Thy ivord ^. * And when the 
 snares of death compass me 
 round about, let not the 
 pains of hell take hold upon 
 
 An Act of Faith concernin/f 
 Resurrection and the day 
 of Judgment, to be said 
 by sick persons or medi- 
 tated. 
 
 1 know that my Redeemer 
 liveth, and that He shall 
 stand at the latter day upon 
 the earth : and though cfter 
 my skin worms destroy this 
 body, yet in my flesh shall I 
 see God : whom I shall see 
 for myself, and mine eyes 
 shall behold, though my reins 
 be consumed within meK 
 
 God shall come and shall 
 not keep silence : there shall 
 go before Him a consuming 
 fire, and a mighty tempest 
 shall be stirred up round 
 about Him : He shall call the 
 heaven from cd)ove, and the 
 earth, that He may judge His 
 people"^. *0 blessed Jesic, 
 Thou art my Judge and 
 Thou art my Advocate : 
 have mercy upon me in the 
 hour of my death, and in 
 the day of judgment. See 
 John V. 28. and 1 Thess. iv. 
 15. 
 
 Short Prayers to be said by 
 sick persons. 
 
 Holy Jesus, Thou art a 
 merciful High-Priest and 
 touched with the sense of 
 our infirmities : Thou know- 
 
 ° Ps. xlix. 15. P Ps. Iv. 4. 1 Ps. xxxix. 5, 7, 10, 12, 13. 
 
 Ps. cxix. 25. * Ps. cxvi. 3. ' Job xis. 25—27. » Ps. 1. 3, 4. 
 
PRATERS FOR SEVERAL OCCASIONS. 
 
 281 
 
 est the sharpness of my 
 sickness and the weakness 
 of mj person. The clouds 
 are gathered about me, and 
 Thou hast covered me with 
 Thy storm : my understand- 
 ing hath not such appre- 
 hension of things as for- 
 merly. Lord, let Thy mercy 
 support me, Thy Spirit 
 giiide me, and lead me 
 through the valley of this 
 death safely ; that I may 
 pass it patiently, holily, with 
 perfect resignation ; and let 
 me rejoice in the Lord, in 
 the hopes of pardon, in the 
 expectation of glory, in the 
 sense of Thy mercies, in the 
 refreshments of Thy spirit, 
 in a victory over all temp- 
 tations. 
 
 Thou hast promised to be 
 with us in tribulation. Lord, 
 my Soul is troubled, and 
 my body is weak, and my 
 hope is in Thee, and my 
 enemies are busy and 
 mighty ; now make good 
 Thy holy promise. Now, 
 holy Jesus, now let Thy 
 hand of grace be upon me : 
 restrain my ghostly ene- 
 mies, and give me all sorts 
 of spiritual assistances. 
 Lord, remember Thy ser- 
 vant in the day when Thou 
 bindest up Thy Jewels. 
 
 take from me all te- 
 diousness of Spirit, all im- 
 patiency and unquietness : 
 
 let me possess my soul in 
 patience, and resign my 
 Soul and body into Thy 
 hands, as into the hands of 
 a faithful Creator, and a 
 i blessed Redeemer. 
 
 holy Jesit, Thou didst 
 die for us ; by Thy sad 
 1 pungent and intolerable 
 ' pains which Thou enduredst 
 I for me, have pity on me, 
 and ease my pain, or in- 
 crease my patience. Lay 
 on me no more than Thou 
 shalt ena-ble me to bear. I 
 have deserved it all and 
 more, and infinitely more. 
 Lord, I am weak and ig- 
 norant, timorous and incon- 
 stant, and I fear lest some- 
 thing should happen that 
 may discompose the state of 
 my Soul, that may displease 
 Thee : do what Thou wilt 
 with me, so Thou dost but 
 preserve me in Thy fear and 
 favour. Thou knowest that 
 it is my great fear ; but let 
 Thy spirit secure, that no- 
 thing may be able to sepa- 
 rate me from the love of 
 God in Jesus Christ : then 
 smite me here, that Thou 
 mayest spare me for ever : 
 and yet, Lord, smite me 
 friendly ; for Thou knowest 
 my infirmities. Into Thy 
 hands I commend my spirit, 
 for Thou hast redeemed me, 
 Lord, thou God of truth. 
 *Come, Holy Spirit, help me 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 in this conflict. Come, Lord 
 Jesus, come quickly. 
 
 IT Let the Sick man often 
 meditate upon these fol- 
 lowing promises and gra- 
 cious words of God. 
 My help cometh of the 
 Lord, loho preserveth them 
 that are true of heart". 
 
 And all they that hioio 
 Thy Name will "put their 
 trust in Thee : for Thou, 
 Lord, hast never failed them 
 that seek Thee"^. 
 
 how "plentiful is Thy 
 goodness which Thou hast 
 laid up for tliem that fear 
 Thee, and that Thou hast 
 prepared for them that put 
 their trust in Thee, even he- 
 fore the sons of men''! 
 
 Behold, the eye of the Lord 
 is upon them that fear Him, 
 and upon them that put 
 their trust in His mercy, 
 to deliver their souls from 
 death*. 
 
 The Lord is nigh unto 
 them that are of a contrite 
 heart", and will save such 
 as are of an humble spirit ". 
 Thou, Lord, shalt save 
 both man and beast ; how 
 excellent is Thy mercy, 
 God I and the children of 
 men shall put their trust 
 
 under the shadow of Thy 
 wings ". 
 
 They shall he satisfied 
 with theplenteousnessofThy 
 house : and Thou shalt give 
 them to drink of Thy plea- 
 sures as out of the rivers c. 
 
 For with Thee is the well 
 of life ; and in Thy light we 
 shall see light ^. 
 
 Commit thy way unto the 
 Lord, and put thy trust in 
 Him, and He shall bring it 
 to pass^ . 
 
 But the salvation of the 
 righteous cometh of the Lord: 
 ivho is also their strength in 
 the time of trouble^. 
 
 So that a man shall say, 
 Verily there is a reward for 
 the righteous: doubtless there 
 is a God that judgeth the 
 earth's. 
 
 Blessed is the 7ncCn whom 
 Thou choosest aixd receivest 
 unto Thee : he shall dwell in 
 Thy court^and shall be satis- 
 fied ivith the pleasures of Thy 
 house, even of Thy holy tem- 
 ple^. 
 
 They that sow in tears 
 shall reap in joy '^. 
 
 It is written, I will never 
 leave thee nor forsake thee^. 
 
 The Prayer of faith shall 
 save the sick ; and the Lord 
 shall raise him up : and if 
 
 ' Pg. vii. 10. ^ Ps. ix. 10. y Ps. xxxi. 19. « Ps. xxxiii. 17, 18. 
 
 a Ps. xxxiv. 18. •> Ps. xxxvi. 7. <= Ver. 8. d Ver. 9. 
 
 * Ps. xxxvii. 5. ' Ver. 39. g Ps. Iviii. 11. *» Ps. Ixv. 4. 
 
 J Ps. czsvi. 5. ^ Heb. xiii. 5. 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 283 
 
 ue have committed sins, they 
 ',hcdl he forgiven him^. 
 
 Come, and let us return 
 into the Lord : for He hath 
 \orn, and He will heal us ; 
 He hath smitten^ and He 
 will bind us up "". 
 
 Ifive sin, we have an Ad- 
 vocate with the Father, Jesus 
 Christ the righteous ; And 
 He is the propitiation for 
 our si^is". 
 
 If we confess our sins. He 
 is faithful and righteous to 
 forgive us our sins, and to 
 cleanse us frorii all unright- 
 eousness °. 
 
 He that forgives shall be 
 forgiven"^. 
 
 And this is the confidence 
 that we have in Him, that if 
 we ask any thing according 
 to His will, He heareth US'*. 
 
 A nd ye know that He was 
 manifested to take away our 
 sins'. 
 
 If ye being evil know to 
 give good things to your 
 children, hoiv much more 
 shall your Father which is 
 iti Heaven give good things 
 to them that ask Him^? 
 
 This IS a faithful saying 
 and worthy of all accepta- 
 tion, that Jesus Christ came 
 into the world to save sin- 
 
 * He that hath given us 
 His Son, how should not He 
 with Him give us all things 
 else''? 
 
 Acts of Hope to be used by 
 sick persons after a pious 
 life. 
 
 1. / am persuaded that 
 neither death, nor life, nor 
 Angels, nor Principalities, 
 nor powers, nor things pre- 
 sent, nor things to come, nor 
 height, nor depth, nor any 
 other creature shall be able 
 to separate me from the love 
 of God which is in Christ 
 Jesus our Lord^. 
 
 2. / have fought a good 
 fight, I have finished my 
 course, I have kept the faith: 
 Hejiceforth there is laid up 
 for Tne a crown of righteous- 
 ness, which the Lord the 
 righteous Judge shall give 
 me at that day; and not to 
 me only, but unto all them 
 also that love His appear- 
 ing y. 
 
 3. Blessed be God, even 
 the Father of our Lord Jesus 
 Christ, the Father of mercies 
 and the God of all comforts, 
 Who comforts us in all our 
 tribulation'^. 
 
 Jam. V. 15. 
 1 John i. 9. 
 1 John iii. 5. 
 Bom. viii. 32. 
 
 m Hos. vi. 1. 
 
 P Luke vi. 37. 
 
 • Matth. vii. 11. 
 " Rom. viii. 38, 39. 
 ^ 2 Cor. i. 3, 4. 
 
 I John ii. 1, 2. 
 1 John V. 14. 
 
 1 Tim i. 15. 
 
 2 Tim. iv. 7, 8. 
 
284 
 
 PRAYERS FOR SEVERAL OCCASIONS, 
 
 A Prayer to he mid in le- 
 Jtalf of a sick or dying 
 person. 
 
 Lord God, there is no 
 number of Thy days nor of 
 Thy mercies, and the sins 
 and sorrows of Thy servant 
 also are multiplied. Lord, 
 look upon him with much 
 mercy and pity, forgive him 
 all his sins, comfort his 
 sorrows, ease his pain, sa- 
 tisfy his doubts, relieve his 
 fears,instruct his ignorances, 
 strengthen his understand- 
 ing, take from him all dis- 
 orders of spirit, weakness 
 and abuse of fancy. Re- 
 strain the malice and power 
 of the spirits of darkness ; 
 and suffer him to be injured 
 neither by his ghostly ene- 
 mies, nor his own infirmi- 
 ties : and let a holy and a 
 just peace, the peace of God, 
 be within his conscience. 
 
 Lord, preserve his senses 
 till the last of his time ; 
 strengthen his faith, con- 
 firm his hope, and give 
 him a never-ceasing charity 
 to Thee our God, and to all 
 the world : stir up in him a 
 great and proportionable 
 contrition for all the evils 
 he hath done, and give him 
 a just measure of patience 
 for all he suffers, give him 
 prudence, memory, and con- 
 sideration, rightly to state 
 
 the accounts of his soul ; 
 and do Thou remind him oi 
 all his duty, that when if 
 shall please Thee that hia 
 Soul goes out from the pri- 
 son of his body, it may be 
 received by Angels, and pre- 
 served from the surprise of 
 evil spirits, and from the 
 hortors and amazements of 
 new and strange regions, 
 and be laid up in the bosom 
 of our Lord, till at the day 
 of Thy second coming it 
 shall be re-united to the 
 body, which is now to be 
 laid down in weakness and 
 dishonour, but we humbly 
 beg may then be raised up 
 with glory and power for 
 ever to live, and to behold 
 the face of God in the glories 
 of the Lord Je.SM.s, Who is our 
 hope, our resurrection, and 
 our life, the light of our 
 eyes and the joy of our 
 souls, our blessed and ever- 
 glorious Redeemer. Amen. 
 
 Hither the sick persons vaay 
 draw in and use the acts 
 of several virtvycs respersed 
 in the several parts of this 
 hook, the several Litanies, 
 viz. of Repentance, of the 
 Passion, atid the siiiyle 
 prayers, according to his 
 present needs. 
 
 A Prayer to he said in a 
 Storm at Sea. 
 my God, Thou didst 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 285 
 
 create the Earth and the 
 Sea for Thy glory and the 
 use of man, and dost daily 
 shew wonders in the deep : 
 look upon the danger and 
 fear of Thy servant. My 
 shis have taken hold upon 
 me, and without the sup- 
 porting arm of Thy mercy 
 I cannot look up ; but my 
 trust is in Thee. Do Thou, 
 Lord, rebuke the sea, and 
 make it calm ; for to Thee 
 the winds and the sea obey : 
 let not the waters swallow 
 me up, but let Thy Spirit, 
 the Spirit of gentleness 
 and mercy, move upon the 
 waters. Be Thou reconciled 
 unto Thy servants, and then 
 the face of the waters will 
 be smoothe. I fear that my 
 sins make me, like Jonas, 
 the cause of the tempest. 
 Cast out all my sins, and 
 throw not Thy servants 
 away from Thy presence 
 and from the land of the liv- 
 ing, into the depths where 
 all things are forgotten. 
 But if it be Thy will that 
 we shall go down into the 
 waters. Lord, receive my 
 Soul into Thy holy hands, 
 and preserve it in mercy 
 and safety till the day of 
 restitution of all things : 
 and be pleased to unite my 
 death to the death of Thy 
 Son, and to accept of it so 
 united as a punishment for 
 
 all my sins, that thou mayest 
 forget all Thine anger, and 
 blot my sins out of Thy 
 book, and write my soul 
 there, for Jesus Christ His 
 sake, our dearest Lord and 
 most mighty Redeemer. 
 Amen. 
 
 Then make an act of Resig- 
 nation thus : 
 
 To God pertain the issues 
 of life and death. It is the 
 Lord, let Ilim do what seem- 
 eth good in His own eyes. 
 Thy will be done in earth 
 as it is in Heaven. 
 
 Recite Psalm 107. and 
 130. 
 
 A form of a Vow to be 
 m/xde in this or the like 
 danger. 
 
 If the Lord will be gra- 
 cious and hear the Prayer 
 of His servant, and bring 
 me safe to shore, then I will 
 praise Him secretly and 
 publicly, and pay unto the 
 uses of charity [or Religion] 
 \then name the sum you 
 design for holy uses.~\ 
 my God, my goods are 
 nothing unto Thee : I will 
 also be Tby servant all the 
 days of my life, and re- 
 member this mercy and my 
 present purposes, and live 
 more to God's glory, and 
 with a stricter duty. And 
 
286 
 
 PRATERS FOR SEVERAL OCCASIONS. 
 
 do Thou please to accept 
 this vow as an instance of 
 my importunity, and the 
 greatness of my needs : and 
 be Thou graciously moved 
 to pity and deliver me. 
 Amen. 
 
 This form also may he used 
 in praying for a blessing 
 on an enterprize, and may 
 he instanced in actions of 
 devotion as loell as of 
 Charity. 
 
 A Prayer hefore a Journey. 
 
 Almighty God, Who 
 fillest all things with Thy 
 presence, and art a God afar 
 oft as well as near at hand ; 
 Thou didst send Thy Angel 
 to bless Jacob in his jour- 
 ney % and didst lead the 
 children of Israel through 
 the Red sea, making it a 
 wall on the right hand and 
 on the left : be pleased to 
 let Thy Angel go out before 
 me and guide me in my 
 journey, preserving me from 
 dangers of robbers, from 
 violence of enemies, and 
 sudden and sad accidents, 
 from falls and errors. And 
 prosper my journey to Thy 
 glory, and to all my inno- 
 cent purposes : and preserve 
 me from all sin, that I may 
 return in peace and holiness, 
 
 with Thy favour and Thy 
 blessing, and may serve 
 Thee in thankfulness and 
 obedience all the days of 
 my pilgrimage : and at last 
 bring me to Thy country, 
 to the celestial Jerusalem, 
 there to dwell in Thy house, 
 and to sing praises to Thee 
 for ever. Amen. 
 
 Ad Sect. 4. 
 
 A Prayer to he said before 
 the hearing or reading 
 the Word of God. 
 
 holy and Eternal Jesus, 
 Who hast begotten us by 
 Thy Word, renewed us by 
 Thy Spirit, fed us by Thy 
 Sacraments and by the daily 
 ministry of Thy word, still 
 go on to build us up to life 
 eternal. Let Thy most holy 
 Spirit be present with me 
 and rest upon me in the 
 reading [or hearing] Thy 
 sacred Word : that I may 
 do it humbly, reverently, 
 without prejudice, with a 
 mind ready and desirous to 
 learn and to obey ; that I 
 may be readily furnished 
 and instructed to every good 
 work, and may practise all 
 Thy holy laws and com- 
 mandments, to the glory of 
 Thy holy name, holy and 
 eternal Jesus. Amen. 
 
 Gen. xxxii. ], 24, 29. 
 
PRATERS FOR SEVERAL OCCASIONS. 
 
 287 
 
 Ad Sect. 5, 9, 10. 
 
 A form of confession of sins 
 and repentance^ to he used 
 upon Fasting-days^ or 
 days of Humiliation ; es- 
 pecially in Lent, and he- 
 fore the Holy Sacrament. 
 
 Have mercy upon Tne, 
 God, after Thy great good- 
 ness : according to the mul- 
 titude of Thy mercies do away 
 mine offences^. For 1 will 
 confess mi/ loichedness and 
 he sorry for my sin'^. ^O 
 my dearest Lord, I am not 
 worthy to be accounted 
 amongst the meanest of 
 Thy servants ; not worthy 
 to be sustained by the least 
 fragments of Thy mercy, 
 but to be shut out of Thy 
 presence for ever with dogs 
 and unbelievers. But for 
 Thy Name's sake, Lord, 
 he mercifid unto my sin, for 
 it is great*'. 
 
 I am the vilest of sinners, 
 and the worst of men ; proud 
 and vain-glorious, impatient 
 of scorn or of just reproof ; 
 not enduring to be slighted, 
 and yet extremely deserv- 
 ing it : I have been cozened 
 by the colours of humility ; 
 and when I have truly called 
 myself vicious, I could not 
 endure any man else should 
 
 say so or think so. I have 
 been disobedient to my supe- 
 riors, churlish and ungentle 
 in my behaviour, unchristian 
 and unmanly. But for Thy 
 Name's sake, &c. 
 
 just and dear God, how 
 can I expect pity or par- 
 don, who am so angry and 
 peevish, with and without 
 cause, envious at good, re- 
 joicing at the evil of my 
 neighbours, negligent of my 
 charge, idle and useless, 
 timorous and base, jealous 
 and impudent, ambitious 
 and hard-hearted, soft, un- 
 mortified and effeminate in 
 my life, indevout in my 
 prayers, without fancy or 
 affection, without attend- 
 ance to them or persever- 
 ance in them ; but passion- 
 ate and curious in pleasing 
 my appetite of meat and 
 drink and pleasures, mak- 
 ing matter both for sin 
 and sickness? and I have 
 reaped the cursed fruits of 
 such improvidence, enter- 
 taining indecent and im- 
 pure thoughts ; and I have 
 brought them forth in in- 
 decent and impure actions, 
 and the spirit of unclean- 
 ness hath entered in, and 
 unhallowed the temple 
 which Thou didst conse- 
 crate for the habitation of 
 Thy Spirit of love and holi- 
 
 »> Ps. li. 1. 
 
 c Ps. xxxviii. 18. 
 
 "■ Ps. XXV. 1] 
 
288 
 
 PKAYERS FOB SEVERAL 0CCASI0J5S. 
 
 ness. But for Thy Name's 
 sake J Lord, he mercijul 
 unto my sin, for it is great. 
 
 Thou hast given me a 
 whole life to serve Thee in, 
 and to advance my hopes of 
 Heaven : and this precious 
 time I have thrown away 
 upon my sins and vanities, 
 being improvident of my 
 time and of my talent, and 
 of my grace and my own 
 advantages, resisting Thy 
 Spirit and quenching Him. 
 I have been a great lover of 
 myself, and yet used many 
 ways to destroy myself, I 
 have pursued my temporal 
 ends with greediness and 
 indirect means. I am re- 
 vengeful and unthankful, 
 forgetting benefits, but not 
 so soon forgetting injuries ; 
 curious and murmuring, a 
 great breaker of promises. 
 I have not loved my neigh- 
 bour's good, nor advanced 
 it in all things where I 
 could. I have been unlike 
 Thee in all things. I am 
 unmerciful and unjust ; a 
 sottish admirer of things 
 below, and careless of Hea- 
 ven and the ways that lead 
 thither. 
 
 But for Thy Name's sake 
 Lord, be merciful unto 
 my sin, for it is great. 
 
 All my senses have been 
 windows to let sin in, and 
 death by sin. Mine eyes 
 
 have been adulterous and 
 covetous ; mine ears open to ' 
 slander and detraction ; my 
 tongue and palate loose and 
 wanton, intemperate, and of 
 foul language, talkative and 
 lying, rash and malicious, 
 false and flattering, irreligi- 
 ous and irreverent, detract- 
 ing and censorious ; my 
 hands have been injurious 
 and unclean, my passions 
 violent and rebellious, my 
 desires impatient and un- 
 reasonable : all my mem- 
 bers and all my faculties 
 have been servants of sin ; 
 and my very best actions 
 have more matter of pity 
 than of confidence, being 
 imperfect in my best, and 
 intolerable in most. But for 
 thy Name sake, Lord, &c. 
 
 Unto this and a far bigger 
 heap of sin I have added 
 also the faults of others to 
 my own score, by neglecting 
 to hinder them to sin in all 
 that I could and ought : 
 but I also have encouraged 
 them in sin, have taken off 
 their fears, and hardened 
 their consciences, and tempt- 
 ed them directly, and pre- 
 vailed in it to my own ruin 
 and theirs, unless Thy glo- 
 rious and unspeakable mer- 
 cy hath prevented so in- 
 tolerable a calamity. 
 
 Lord, I have abused Thy 
 mercy, despised Thy judg- 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 289 
 
 ments, turned Thy grace 
 into wantonness. I have 
 been unthankful for Thy 
 infinite loving-kindness. I 
 have sinned and repented, 
 and then sinned again, and 
 resolved against it and pre- 
 sently broke it ; and then I 
 tied myself up with vows, 
 and then was tempted, and 
 then I yielded by little and 
 little, till I was willingly 
 lost again, and my vows 
 fell off like cords of vanity. 
 
 Miserable man that lam ! 
 ivho shall deliver me from 
 this bodij of sin ^ ? 
 
 And yet, Lord, I have 
 another heap of sins to be 
 unloaded. My secret sins, 
 
 Lord, are innumerable ; 
 sins I noted not, sins that 
 
 1 willingly neglected, sins 
 that I acted upon wilful 
 ignorance and voluntary 
 mispersuasion, sins that I 
 have forgot, and sins which 
 a diligent and a Avatchful 
 spirit might have prevented, 
 but I would not. Lord, I 
 am confounded with the 
 multitude of them, and the 
 horror of their rem embrance, 
 though I consider them 
 nakedly in their direct ap- 
 pearance, without the de- 
 formity of their unhand- 
 some and aggravating cir- 
 cumstances : but so dressed, 
 they are a sight too ugly, 
 
 « Rom. vii. 24. 
 
 an instance of amazement, 
 infinite in degrees, and in- 
 sufferable in their load. 
 
 And yet Thou hast spared 
 me all this while, and hast 
 not thrown me into Hell, 
 where I have deserved to 
 have been long since, and 
 even now to have been shut 
 up to an eternity of tor- 
 ments with insupportable 
 amazement, fearing the re- 
 velation of Thy Day. 
 
 Miserable man that lam ! 
 ivho shall deliver me from 
 this body of sin ? 
 
 Thou shalt answer for me, 
 Lord my OodK Thou 
 that prayest for me, shall be 
 my Judge. 
 
 The Prayer. 
 
 Thou hast prepared for 
 me a more healthful sor- 
 row ; deny not Thy ser- 
 vant when he begs sor- 
 row of Thee. Give me 
 a deep contrition for my 
 sins, a hearty detestation 
 and loathing of them, hat- 
 ing them worse than death 
 with torments. Give me 
 grace entirely, presently, 
 and for ever to forsake 
 them ; to walk with care 
 and prudence, with fear and 
 watchfulness, all my days ; 
 to do all my duty Avith dili- 
 gence and charity, with zeal 
 and a never-fainting spirit ; 
 
 f Ps. xxxviii. 15. 
 
290 
 
 PRATERS FOR SEVERAL OCCASIONS. 
 
 to redeem the time, to trust 
 upon Thy mercies, to make 
 use of all the instruments 
 of grace, to work out my 
 salvation with fear and 
 trembling : that Thou may- 
 est have the glory of par- 
 doning all my sins, and I 
 may reap the fruit of all 
 Thy mercies and all Thy 
 graces, of Thy patience and 
 long-suffering, even to live 
 a holy life here, and to reign 
 with Thee for ever, through 
 Jesiis Christ our Lord. 
 Amen. 
 
 Ad Sect. 6. 
 Special devotions to he used 
 upon the Lord's Day, and 
 the great Festivals of 
 Christians. 
 
 1. In the Morning recite the 
 folloicing form of Thanks- 
 giving ; upon thp special 
 Festivals adding the coni- 
 Tnemoration of the special 
 blessings, according to the 
 follovjing Prayers: add- 
 ing such Prayers as you 
 shall choose otit of the 
 foregoing Devotions. 
 
 2. Besides the ordinary and 
 puhlic duties of the day, 
 if you retire into your 
 closet to read and medi- 
 tate, after you have per- 
 formed that duty, say the 
 Song of Saint Ambrose 
 commonly called the " Te 
 Deum," or " We praise 
 
 Thee," &c. then add the 
 Prayers for particul<ir 
 graces which are at the 
 end of the former chap- 
 ters ; such and as many 
 of them, as shall fit your 
 present needs and affec- 
 tions ; ending with the 
 Lord's Prayer. Th isforra 
 of devotion may, for va- 
 riety, he indifferently used 
 at other times. 
 
 A form of Thanksgiving , 
 with a 'recital of public 
 and private blessings; to 
 he used on Easier-day, 
 Whitsunday, Ascension- 
 day, and all Sundays of 
 the year: hut the middle 
 part of it may he reserctd 
 for the more solemn Fes- 
 tivals, and the other used 
 upon the ordinary; as 
 every inan's aff'ectioiu or 
 leisure shall determine. 
 
 [1.] Ex Liturgia S. Basilii 
 magnxt ex parte. 
 Eternal Essence, Lord 
 God, Father Almighty, Mak- 
 er of all things in Heaven 
 I and Earth ; it is a good 
 thing to give thanks to 
 Thee, Lord, and to pay to 
 Thee all reverence, worship, 
 and devotion, from a clean 
 and prepared heart ; and 
 with an humble spirit to 
 present a living and reason- 
 able sacrifice to Thy Holi- 
 ness and Majesty : for Thou 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 291 
 
 hast given unto us the 
 knowledge of Thy truth ; 
 and who is able to declare 
 Thy greatness, and to re- 
 count all Thy marvellous 
 works which I'hou hast done 
 in all the generations of the 
 world ? 
 
 Great Lord and Go- 
 vernor of all things, Lord 
 and Creator of all things 
 visible and invisible, Who 
 sittest upon the throne of 
 Thy Glory, and beholdest 
 the secrets of the lowest 
 abyss and darkness, Thou 
 art without beginning, un- 
 circumscribed, imcompre- 
 hensible, unalterable, and 
 seated for ever unmoveable 
 in Thy own essential hap- 
 piness and tranquillity : 
 Thou art the Father of our 
 Lord Jems Christ, Who is, 
 
 Our Dearest and most 
 Gracious Saviour, our hope, 
 the Wisdom of the Father, 
 the image of Thy Goodness, 
 the Word eternal, and the 
 brightness of Thy person, 
 the power of God from eter- 
 nal ages, the true light that 
 lighteueth every man that 
 Cometh into the World, the 
 Redemption of man, and the 
 Sanctification of our Spirits. 
 
 By Whom the Holy Ghost 
 descended upon the Church ; 
 the Holy Spirit of truth, 
 the seal of adoption, the 
 earnest of the inheritance 
 
 o2 
 
 of the Saints, the first-fruits 
 of everlasting felicity, the 
 life-giving power, the foun- 
 tain of sanctification, the 
 comfort of the Church, the 
 ease of the aflBiicted, the 
 support of the weak, the 
 wealth of the poor, the 
 teacher of the doubtful, 
 scrupulous, and ignorant ; 
 the anchor of the fearful, 
 the infinite reward of all 
 faithful souls, by Whom all 
 reasonable and understand- 
 ing creatures serve Thee, 
 and send up a never-ceasing 
 and a never-rejected sacri- 
 fice of prayer and praises 
 and adoration. 
 
 All Angels and Arch- 
 angels, all Thrones and Do- 
 minions, all Principalities 
 and Powers, the Cherubims 
 with many eyes, and the 
 Seraphims covered with 
 wings from the terror and 
 amazement of Thy brightest 
 glory ; these and all the 
 powers of Heaven do per- 
 petually sing praises and 
 never-ceasing Hymns and 
 eternal Anthems to the 
 glory of the eternal God, 
 the Almighty Father of 
 Men and Angels. 
 
 Holy is our God : Holy is 
 the Almighty : Holy is the 
 Immortal : Holy, Holy, 
 Holy, Lord God of Sabaoth, 
 Heaven and Earth are full 
 of the JMajesty of Thy glory. 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 Ar,ien. -^With these holy 
 and blessed Spirits I also 
 Thy servant, 1 hou great 
 lover of Souls, though I be 
 unworthy to offer praise to 
 such a Majesty, yet out of 
 my bouudeu duty humbly 
 offer up my heart and voice 
 to join in this blessed quire, 
 and confess the glories of 
 the Lord. ^ For Thou art 
 holy, and of Thy greatness 
 there is no end ; and in Thy 
 justice and goodness Thou 
 hast measured out to us all 
 Thy works. 
 
 Thou madest man out of 
 the earth, and didst form 
 him after Thine own image : 
 Thou didst place him in a 
 garden of pleasure, and 
 gavest him laws of righte- 
 ousness to be to him a seed 
 of immortality. 
 
 that men would there- 
 fore praise the Lord for His 
 goodness; and declare the 
 wonders that He hath done 
 for the children of men - ! 
 
 For when man sinned and 
 listened to the whispers of 
 a tempting Spirit, and re- 
 fused to hear the voice of 
 God, Thou didst throw him 
 out from Paradise, and 
 sentest him to till the 
 Earth ; but yet leftest not 
 his condition without reme- 
 dy, but didst provide for 
 him the salvation of a new 
 
 birth, and by the blood of 
 Thy Son didst r-edeem and 
 pay the price to Thine own 
 Justice for Thine own crea- 
 ture, lest the work of Thine 
 own hands should perish. 
 
 that men would there- 
 fore praise the Lord, &c. 
 
 For Thou, Lord, in 
 every age didst send testi- 
 monies from Heaven, bless- 
 ings, and Prophets, and 
 fruitful seasons, and 
 Preachers of righteousness, 
 and Miracles of power and 
 mercy : Thou spakest by 
 Thy Prophets, and saidst, / 
 will help by One that is 
 mighty^' ; and in the ful- 
 ness of time spakest to us 
 by Thy Son, by Whom 
 'I'hou didst make both the 
 Worlds i ; Who by the word 
 of His power sustains all 
 things in Heaven and Earth ; 
 Who thought it no robbery 
 to be equal to the Father ; 
 Who, being before all time, 
 was pleased to be born in 
 time, to converse with men, 
 to be incarnate of a holy 
 Virgin : He emptied Him- 
 self of all His glories, took 
 on Him the form of a ser- 
 vant, in all things being 
 made like unto us, in a Soul 
 of passions and discourse, in 
 a Body of humility and sor- 
 row, but in all things inno- 
 cent, and in all things af- 
 
 s Pb. cvii. 8. 
 
 >> Ps. Ixxxix. 
 
 Heb. i. 1—3. 
 
PRATERS FOR SEVERAL OCCASIOXg. 
 
 29: 
 
 flicted; and suffered death 
 for us, that we by Him 
 might live, and be partakers 
 of His nature and His glo- 
 ries, of His body and of His 
 Spirit, of the blessings of 
 Earth, and of immortal feli- 
 cities in Heaven. 
 
 that men would there- 
 fore 'praise the Lord, &c. 
 
 For Thou, holy and im- 
 mortal God, sweetest Sa- 
 viour Jesus, wert made un- 
 der the Law to condemn sin 
 in the flesh ; Thou, who 
 knewest no sin, wert made 
 sin for us : Thou gavest to 
 us righteous Command- 
 ments, and madest known 
 to us all Thy Father's will : 
 Thou didst redeem us from 
 our vain conversation, and 
 from the vanity of Idols, 
 false principles, and foolish 
 confidences, and broughtest 
 us to the knowledge of the 
 true and only God and our 
 Father, and hast made us to 
 Thyself a peculiar people, 
 of Thy own purchase, a 
 royal Priesthood, a holy 
 Nation : Thou hast washed 
 our Souls in the Laver of 
 Regeneration, the Sacra- 
 ment of Baptism : Thou 
 hast reconciled us by Thy 
 Death, justified us by Thy 
 Resurrection, sanctified us 
 "by Thy Spirit, (sending 
 Him upon Thy Church in 
 visible forms, and giving 
 
 Him in powers and miracles 
 and mighty signs, and con- 
 tinuing this incomparable 
 favour in gifts and sanctify- 
 ing graces, and promising 
 that He shall abide with us 
 for ever :) Thou hast fed us 
 with Thine own broken 
 Body, and given drink to 
 our Souls out of Thine own 
 heart, and hast ascended up 
 on high, and hast overcome 
 all the powers of Death a,nd 
 Hell, and redeemed us from 
 the miseries of a sad eter- 
 nity ; and sittest at the 
 right hand of God, making 
 intercession for us with a 
 never-ceasing charity. 
 
 that men woidd there- 
 fore 'praise the Lord, &c. 
 
 The grave could not hold 
 Thee long, holy and eter- 
 nal Jesus ; Thy body could 
 not see corruption, neither 
 could Thy Soul be left in 
 Hell : Thou wert free among 
 the dead, and Thou breakest 
 the iron gates of Death, 
 and the bars and chains of 
 the lower prisons. Thou 
 broughtest comfort to the 
 Souls of the Patriarchs, who 
 waited for Thy coming, who 
 longed for the redemption 
 of Man, and the revelation 
 of Thy Day. Ahrahmn, 
 Isaac, and Jacob, saw Thy 
 day, and rejoiced : and, 
 when Thou didst arise from 
 Thy bed of darkness, and 
 
294 
 
 PRATERS FOR SEVERAL OCCASIONS. 
 
 leftest the grave-clotlies be- 
 liinji Thee, and didst put on 
 a robe of glory, (over which 
 for 40 days Thou didst wear 
 a veil,) and then enteredst 
 into a cloud, and then into 
 glory : then the powers of 
 Hell were confounded, then 
 Death lost its power and 
 was swallowed up into vic- 
 tory : and though Death is 
 not quite destroyed, yet it 
 is made harmless and with- 
 out a sting, and the condi- 
 tion of human nature is 
 made an entrance to eternal 
 glory ; and art become the 
 Prince of Life, the first- 
 fruits of the Resurrection, 
 the first-born from the dead, 
 having made the way plain 
 before our faces, that we 
 may also arise again in the 
 Resurrection of the last day, 
 when Thou shalt come again 
 imto us to render to every 
 man according to his works. 
 
 that men would there- 
 fore inaise the Lord, &c. 
 
 give thanJcs unto the 
 Lord, for He is gracious, and 
 His mercy endurethfor ever •*. 
 
 all ye Angels of the 
 Lord, -praise ye the Lordj : 
 jjraise Him and magnify 
 Hivii for ever. 
 
 ye spirits and soids of 
 the Righteous, praise ye the 
 Lord : praise Himandmag- 
 "'^ify Him for ever^. 
 ■< Ps. cvi. 1. 
 
 And now, Lord God, 
 what shall I render to Thy 
 Divine Majesty for all the 
 benefits Thou hast done 
 unto Thy servant in my 
 personal capacity ? 
 
 Thou art my Creator and 
 my Father, my Protector 
 and my Guardian, Thou 
 hast brought me from my 
 mother's womb, Thou hast 
 told all my joints, and in 
 Thy book were all my mem- 
 bers written : Thou hast 
 given me a comely body, 
 Christian and careful pa- 
 rents, holy education: Thou 
 hast been my guide and my 
 teacher all my days : Thou 
 hast given me readj'^ facul- 
 ties, an unloosed tongue, 
 a cheerful spirit, straight 
 limbs, a good reputation, 
 and liberty of person, a 
 quiet life, and a tender con- 
 science, \_a loving wife or 
 husband, and hopefid chil- 
 dren.'] Thou wert my hope 
 from my youth, through 
 Thee have I been holden 
 up ever since I was born. 
 Thou hast clothed me and 
 fed me, given me friends 
 and blessed them : given me 
 many days of comfort and 
 health, free from those sad 
 infirmities with which many 
 of Thy Saints and dearest 
 servants are afflicted. Thou 
 hast sent Thy Angel to 
 e Benedicite. 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 295 
 
 snatch me from the violence 
 of fire and water, to prevent 
 precipices, fracture of bones, 
 to rescue me from thunder 
 and lightning, plague and 
 pestilential diseases, murder 
 and robbery, violence of 
 chance and enemies, and 
 all the spirits of darkness : 
 and in the days of son'ow 
 Thou hast refreshed me ; in 
 the destitution of provisions 
 Thou hast taken care of me, 
 and Thou hast said unto 
 me, / will never leave thee 
 nor forsake thee^. 
 
 I will give thanJcs unto 
 the Lord loith my whole 
 heart, secretly among the 
 faithful and in the congre- 
 gation^. 
 
 Thou, my dearest Lord 
 and Father, hast taken care 
 of my soul, hast pitied my 
 miseries, sustained my in- 
 firmities, relieved and in- 
 structed my ignorances : 
 and though I have broken 
 Thy righteous laws and 
 commandments, run pas- 
 sionately after vanities, and 
 was in love with death, and 
 was dead in sin, and was 
 exposed to thousands of 
 temptations, and fell foully, 
 and continued in it, and 
 loved to have it so, and 
 hated to be reformed ; yet 
 Thou didst call me with 
 
 the checks of conscience, 
 with daily sermons and pre- 
 cepts of holiness, with fear 
 and shame, with benefits 
 and the admonitions of Thy 
 most Holy Spirit, by the 
 counsel of my friends, by 
 the example of good per- 
 sons, with holy books and 
 thousands of excellent arts, 
 and wouldst not suffer me 
 to perish in my folly, but 
 didst force me to attend to 
 Thy gracious calling, and 
 hast put me into a state of 
 repentance, and possibili- 
 ties of pardon, being in- 
 finitely desirous I should 
 live, and recover, and make 
 use of Thy grace, and par- 
 take of Thy glories. 
 
 / ivill give thanks unto 
 the Lord with my whole 
 heart, secretly among the 
 faithful and in the congre- 
 gation, * For salvation he- 
 loiigeth unto the Lord, and 
 Thy blessing is upon Thy 
 servant^. But as for me^ 
 I will come into Thy house 
 in the multitude of Thy 
 mercies, and in Tliy fear 
 will I v:orship toward Thy 
 h oly temple \ "'^ For of Th ee, 
 and in Thee, and through 
 and for Thee are allthingsK 
 Blessed he the name of God 
 from generation to genera- 
 tion^. Amen. 
 
 Heb. xiii. 5. 
 Ps. V. 7. 
 
 e Ps. cxi. 1. h ps. iji, 8_ 
 
 i Rom. xi. 36. ^ Ps. cxiii. 2 ; Ixxix. 14. 
 
296 
 
 PRAYERS FOR SEVERAL OCCASIONS. 
 
 A short form of Thanks- 
 giving to he said ujyon 
 any special deliverance; 
 as from Child-birth, from 
 Sickness, from Battle, or 
 immiTient danger at Sea 
 or Land, <kc. 
 
 most merciful and gra- 
 cious God, Thou fountain 
 of all mercy and blessing, 
 Thou hast opened the hand 
 of Thy mercy to fill me 
 with blessings, and the 
 sweet effects of Thy loving 
 kindness : Thou feedest us 
 like a Shepherd, Thou go- 
 vernest us as a King, Thou 
 bearest us in Thy arms like 
 a nurse, Thou dost cover us 
 under the shadow of Thy 
 wings and shelter us like a 
 hen ; Thou (0 dearest Lord) 
 wakest for us as a watch- 
 man, Thou providest for us 
 like a husband, Thou lovest 
 us as a friend, and think- 
 est on us perpetually, as a 
 careful mother on her help- 
 less babe; and art exceed- 
 ing merciful to all that fear 
 Thee, And now, Lord, 
 Thou hast added this great 
 blessing of deliverance from 
 my late danger, [here name 
 the hlessing :'] it v.-as Thy 
 hand and the help of Thy 
 mercy that relieved me : the 
 waters of affliction had 
 drowned me, and the stream 
 had gone over my Soul, if 
 
 the spirit of the Lord had 
 not moved upon these wa- 
 ters. Thou, Lord, didst 
 revoke Thy angry sentence, 
 which I had deserved, and 
 which was gone out against 
 me. Unto Thee, Lord, I 
 ascribe the praise and ho- 
 nour of my Redemption. I 
 will be glad and rejoice in 
 Thy mercy, for Thou hast 
 considered my trouble, and 
 hast known my Soul in 
 adversity. As Thou hast 
 spread Thy hand upon me 
 for a covering, so also en- 
 large my heart with thank- 
 fulness, and fill my mouth 
 with praises, that my duty 
 and returns to Thee may 
 be as great as my needs of 
 mercy are; and let Thy 
 gracious favoiu's and loving- 
 kindness endure for ever 
 and ever upon Th}'^ servant ; 
 and grant that what Thou 
 hast sown in mercy, may 
 spring up in duty : and let 
 Thy grace so strengthen my 
 purposes, that I may sin no 
 more, lest Thy threatening 
 return upon me in anger, 
 and Thy anger break me 
 into pieces : but let me walk 
 in the light of Thy favour, 
 and in the paths of Thy 
 Commandments : that I, 
 living here to the glory of 
 Thy Ifame, may at last 
 enter into the glory of my 
 Lord, to spend a whole 
 
PRAYESS FOR SEVERAL OCCASIONS. 
 
 297 
 
 eternity in giving praise to 
 Thy exalted and ever-glo- 
 rious Name. Amen. 
 
 * We praise Thee, God, 
 we acknowledge Thee to be 
 the Lord. * All the earth 
 doth worship Thee, the 
 Father Everlasting. * To 
 Thee all Angels cry aloud, 
 the Heavens and all the 
 powers therein. * To Thee 
 Cherubim and Seraphim 
 continually do cry, ^Holy, 
 Holy, Holy, Lord God of Sa- 
 baoth ; * Heaven and Earth 
 are full of the Majesty ofThy 
 glory. * The glorious com- 
 pany of the Apostles praise 
 Thee. *The goodly fellow- 
 ship of the Prophets praise 
 Thee. *The noble Army of 
 Martyrs praise Thee. * The 
 holy Church throughout all 
 the world doth acknowledge 
 Thee, * The Father, of an 
 infinite Majesty ; * Thine 
 honourable, true, and only 
 Son ; *Also the Holy Ghost, 
 the Comforter. * Thou art 
 the King of Glory, Christ : 
 *Thou art the everlasting 
 Son of the Father. * When 
 Thou tookest upon Thee to 
 deliver man, Thou didst not 
 abhor the Virgin's womb. 
 * When Thou hadst over- 
 come the sharpness of death. 
 Thou didst open the King- 
 dom of Heaven to all be- 
 lievers. *Thou sittest at the 
 right hand of God, in the 
 
 Glory of the Father. * W e be- 
 lieve that Thou shalt come 
 to be our Judge. * We there- 
 fore pray Thee, help Thy 
 servants ; whom Thou hast 
 redeemed with Thy pre- 
 cious blood. *Make them 
 to be numbered with Thy 
 Saints in glory everlasting. 
 
 * Lord, save Thy people, 
 and bless Thine heritage. 
 
 * Govern them, and lift 
 them up for ever. * Day 
 by day we magnify Thee ; 
 and we worship Thy Name, 
 ever, world without end. 
 
 * Vouchsafe, Lord, to 
 keep us this day without 
 sin. * Lord, have mercy 
 upon us, have mercy upon 
 us. * Lord, let Thy mer- 
 cy lighten upon us, as our 
 trust is in Thee. * Lord, 
 in Thee have I trusted : let 
 me never be confounded. 
 Amen, 
 
 A Prayer of Thanksgiving 
 after the receiving of some 
 great blessing, as the birth 
 of an Heir, the sticcess of 
 an honest design, a vic- 
 tory, a good harvest, dice, 
 
 Lord God, Father of 
 mercies, the Fountain of 
 comfort and blessing, of life 
 and peace, of plenty and 
 pardon, Who fillest Heaven 
 with Thy glory, and Earth 
 with Thy goodness ; I give 
 Thee the most earnest, most 
 
 o3 
 
298 
 
 PRAYERS FOR SEVERAL OCCASIONS. 
 
 humble, and most enlarged 
 returns of my glad and 
 thankful heart, for Thou hast 
 refreshed me with Thy com- 
 forts, and enlarged me with 
 Thy blessing ; Thou hast 
 made my flesh and my bones 
 to rejoice : for besides the 
 blessings of all mankind, 
 the blessings of nature and 
 the blessings of grace, the 
 support of every minute, 
 and the comforts of every 
 day, Thou hast opened Thy 
 bosom, and at this time hast 
 poured out an excellent 
 expression of Thy loving- 
 kindness \^he)'e name the 
 llessing~\. What am I, 
 Lord, and what is my Fa- 
 ther's house, what is the 
 life and what are the capa- 
 cities of Thy servant, that 
 Thou shouldst do this unto 
 me ; * that the great God 
 of Men and Angels should 
 make a special decree in 
 Heaven for me, and send 
 out an Angel of blessing, 
 and instead of condemning 
 and ruining me, as I miser- 
 ably have deserved, to dis- 
 tinguish me from many my 
 equals and my betters, by 
 this and many other special 
 acts of grace and favour ? 
 
 Praised he the Lord daily ^ 
 even the Lord that helpeth 
 us, and poureth His benefits 
 
 ' Ps. Ixviii, 19, 20, "> Ps. Ixxi 
 
 " Ps. cv. 1. P Ps. cix. 29. 
 
 upon US. He is our God, 
 even the God of whom com- 
 eth salvation : God is the 
 Lord by whom we escape 
 death'. Thou hast brought 
 me to great honour, and 
 comforted me on every 
 side "". 
 
 Thou, Lord, hast made 
 me glad through Thy works : 
 I will rejoice in giving 
 praise for the operations of 
 Thy hands «». 
 
 give thanks unto the 
 Lord, and call upon His 
 name : tell the people what 
 things He hath done^. 
 
 As for me I will give 
 great tbanks unto the Lord, 
 and praise Him among the 
 multitude ''. 
 
 Blessed be the Lord God, 
 even the Lord God of Israel, 
 Which only doeth wondrous 
 and gracious things. 
 
 And blessed be the name 
 of His Majesty for ever : 
 and all the earth shall be 
 filled with His Majesty. 
 Amt7i, Amen'*. 
 
 Glory be to the Father, \:c. 
 
 As it was in the begin- 
 ning. Sec. 
 
 A Prayer to he said on the 
 Feast of Christmas, or the 
 Birth of our Blessed Sa- 
 viour Jesus Christ: the 
 same also may he said 
 
 19. n Ps. xcii. 4. 
 
 q Ps. Ixxii. 18, 19. 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 299 
 
 upon the Feasts of the 
 Annunciation and Puri- 
 fication of the B. Virgin 
 Mary. 
 
 Holy and Almighty 
 God, Father of mercies, Fa- 
 ther of our Lord Jesus 
 Christ, the Son of Thy love 
 and eternal mercies, I adore 
 and praise and glorify Thy 
 infinite and unspeakable 
 love and wisdom, Who hast 
 sent Thy Son from the 
 bosom of felicities to take 
 upon Him our nature and 
 our misery and our guilt ; 
 and hast made the Son of 
 God to become the Son of 
 Man, that we might become 
 the Sons of God, and par- 
 takers of the Divine nature : 
 since Thou hast so exalted 
 human nature, be pleased 
 also to sanctify my person ; 
 that by a conformity to the 
 humility and laws and suf- 
 ferings of my dearest Savi- 
 our I may be united to His 
 Spirit, and be made all one 
 with the most Holy Jesus. 
 Amen. 
 
 holy and Eternal Jesus, 
 Who didst pity mankind 
 lying in his blood and sin 
 and misery, and didst choose 
 our sadnesses and sorrows, 
 that Thou mightest make 
 us to partake of Thy felici- 
 ties : let Thine eyes pity 
 me, Thy hands support me, 
 
 [ Thy Holy feet tread, down 
 all the difficulties in my 
 way to Heaven : let me 
 dwell in Thy heart, be in- 
 structed with Thy wisdom, 
 moved by Thy affections, 
 choose with Thy will, and 
 be clothed with Thy right- 
 eousness ; that in the day 
 of Judgment I may be 
 found having on Thy gar- 
 ments, sealed with Thy im- 
 pression ; and that, bearing 
 upon every faculty and 
 member the character of 
 my elder Brother, I may 
 not be cast out with stran- 
 gers and unbelievers. A men. 
 Holy and ever-blessed 
 Spirit, Who didst over-sha- 
 dow the holy Virgin-Mother 
 of our Lord, and caused st 
 her to conceive by a miracu- 
 lous and mysterious man- 
 ner ; be pleased to over- 
 shadow my Soul, and en- 
 lighten my spirit, that I 
 may conceive the Holy 
 Jesus in my heart, and may 
 bear Him in my mind, and 
 may grow up to the fulness 
 of the stature of Christ, to 
 be a perfect man in Christ 
 Jesus. Amen. 
 
 To God the Father of our 
 Lord Jesus Christ, * To the 
 eternal Son that teas incar- 
 nate and horn of a Virgin, 
 * To the Spirit of the Father 
 
300 
 
 PRAYERS FOR SEVERAL OCCASIONS. 
 
 and glory, worship andador- 
 
 ation, now and for ever. 
 
 Amen. 
 
 U The sa7ne Form of Prayer 
 may he used up>on our 
 own Birth-day, or day of 
 our Baptism : adding the 
 following Prayer. 
 
 A Prayer to he said upon 
 our Birth-day, or day of 
 Baptism. 
 
 blessed and Eternal 
 God, I give Thee praise and 
 glory for Thy great mercy 
 to me, in causing me to be 
 born of Christian parents, 
 and didst not allot to me a 
 portion with misbelievers 
 and heathen that have not 
 known Thee, Thou didst 
 not suffer me to be stran- 
 gled at the gate of the 
 womb, but Thy hand sus- 
 tained and brought me to 
 the light of the world, and 
 the illumination of Baptism, 
 with Thy grace preventing 
 my election, and by an ar- 
 tificial necessity and holy 
 prevention engaging me to 
 the profession and practices 
 of Christianity. Lord, since 
 that, I have broken the 
 promises made in my be- 
 half, and which I confirmed 
 by my after-act ; I went 
 back from them by an evil 
 life : and yet Thou hast still 
 continued to me life and 
 time of repentance ; and 
 
 didst not cut me off in the 
 beginning of my days, and 
 the progress of my sins. 
 Dearest God, pardon the 
 errors and ignorances, the 
 vices and vanities of my 
 youth, and the faults of my 
 more forward years ; and 
 let me never more stain the 
 whiteness of my Baptismal 
 robe : and now that by Thy 
 grace I still persist in the 
 purposes of obedience, and 
 do give up my name to 
 Christ, and glory to be a 
 disciple of Thy institution, 
 and a servant of Jesus, let 
 me never fail of Thy grace ; 
 let no root of bitterness 
 spring up, and disorder my 
 purposes, and defile my 
 spirit. let my years be | 
 so many degrees of nearer ^ 
 approach to Thee : and for- 
 sake me not, God, in my 
 old age, when I am gTay- 
 headed ; and when my 
 strength faileth me, be Thou 
 my strength and my guide 
 unto death ; that I may 
 reckon my years, and apply 
 my heart unto wisdom ; and 
 at last, after the spending a 
 holy and a blessed life, I 
 may be brought unto a glo- 
 rious eternity, through Jesus 
 Christ our Lord. Anun. 
 
 Then add the form of 
 Thanksgiving formerly de- 
 scrihed 
 
PRATERS FOR SEVERAL OCCASIONS. 
 
 301 
 
 A Prayer to he said upon 
 the days of the memory of 
 Apostles, Martyrs, (^c. 
 
 Eternal God, to Whom 
 do live the spirits of them 
 that depart hence in the 
 Lord, and in Whom the 
 Souls of them that be 
 elected, after they be de- 
 livered from the burden of 
 the flesh, be in peace and 
 rest from their labours, and 
 their works follow them, and 
 their memory is blessed ; I 
 bless and magnify Thy holy 
 and ever-glorious Name, for 
 the great grace and bles- 
 sing manifested to Thy 
 Apostles and Martyrs, and 
 other holy persons, who 
 have glorified Thy Name in 
 the days of their flesh, and 
 have served the interest of 
 Religion and of Thy service : 
 and this day we have Thy 
 servant {name the Apostle 
 or Martyr, &:cj in remem- 
 brance, whom Thou hast led 
 through the troubles and 
 temptations of this world, 
 and now hast lodged in the 
 bosom of a certain hope and 
 great beatitude until the 
 day of restitution of all 
 things. Blessed be the 
 mercy and eternal goodness 
 of God ; and the memory of 
 all Thy Saints is blessed. 
 Teach me to practise their 
 doctrinCj to imitate their 
 
 lives, following their ex- 
 ample, and being united as 
 a part of the same mystical 
 body by the band of the 
 same faith, and a holy hope, 
 and a never-ceasing charity. 
 And may it please Thee 
 of Thy gracious goodness 
 shortly to accomplish the 
 number of Thine elect, and 
 to hasten Thy kingdom ; 
 that we with Thy servant 
 [*] and all others departed 
 in the true faith and fear 
 of Thy Holy Name, may 
 have our perfect consum- 
 mation and bliss in body 
 and Soul in Thy eternal 
 and everlasting Kingdom. 
 Amen. 
 
 A Form of Prayer record- 
 ing all the parts and 
 mysteries of Chrisfs Pas- 
 sion, being a short history 
 of it : to he used especially 
 m the tveeh of the Passion, 
 and hefore the receiving 
 the hlessed Sacrament. 
 
 All praise honour and 
 glory be to the Holy and 
 eternal Jesus. I adore Thee, 
 
 blessed Redeemer, eternal 
 God, the light of the Gen- 
 tiles and the glory of Israel; 
 for Thou hast done and 
 suffered for me more than 
 
 1 could wish, more than I 
 could think of ; even all 
 that a lost and a miserable 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 302 
 
 and perishing sinner could 
 possibly need. 
 
 Thou wert afflicted with 
 thirst and hunger, with heat 
 and cold, with labours and 
 sorrows, with hard journeys 
 and restless nights ; and 
 when Thou wert contriving 
 all the mysterious and ad- 
 mirable ways of paying our 
 scores, Thou didst sufier 
 Thyself to be designed to 
 slaughter by those for whom 
 in love Thou wert ready to 
 die. 
 
 What is Man that Thou 
 art mindful of him, and the 
 Son of man that Thou thus 
 visitest him"^ 1 
 
 Blessed be Thy name, 
 Holy Jesus; for Thou 
 wentest about doing good, 
 working miracles of mercy, 
 healing the sick, comfort- 
 ing the distressed, instruct- 
 ing the ignorant, raising 
 the dead, enlightening the 
 blind, strengthening the 
 lame, straightening the 
 crooked, relieving the poor, 
 pleaching the Gospel, and 
 reconciling sinners by the 
 mightiness of Thy power, 
 by the wisdom of Thy spirit, 
 by the Word of God, and 
 the merits of Thy passion, 
 Thy healthful and bitter 
 passion. 
 
 Lord, what is Man that 
 Thou art mindful of him^&c. 
 
 ' Ps. 
 
 Blessed be Thy name, 
 Holy Jestis, Who wert con- 
 tent to be conspired against 
 by the Jetvs, to be sold by 
 Thy servant for a vile price, 
 and to wash the feet of him 
 that took money for Thy 
 life, and to give to him and 
 to all Thy Apostles Thy 
 most Holy Body and Blood, 
 to become a sacrifice for 
 their sins, even for their be- 
 traying and denying Thee ; 
 and for all my sins, even for 
 my crucifying Thee afresh, 
 and for such sins which I 
 am ashamed to think, but 
 that the greatness of my 
 sins magnify the infinite - 
 ness of Thy mercies. Who 
 didst so great things for so 
 vile a person. 
 
 Lord, what is Man, &c. 
 
 Blessed be Thy Name, 
 Holy desus. Who, being to 
 depart the world, didst com- 
 fort Thy Apostles, pouring 
 out into their ears and hearts 
 treasures of admirable dis- 
 courses ; Who didst recom- 
 mend them to Thy Father 
 with a mighty charity, and 
 then didst enter into the 
 Garden set with nothing 
 but briars and sorrows, 
 where Thou didst sufier a 
 most imspeakable agony, 
 until the sweat strained 
 through Thy pure skin like 
 drops of blood, and there 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 303 
 
 didst sigh and groan, and 
 fall flat upon the earth, and 
 pray, and submit to the 
 intolerable burden of Thy 
 Father's wrath, which I had 
 deserved and Thou suffer- 
 edst. 
 
 Lord, u'hat is Man, dx. 
 
 Blessed be Thy name, 
 Holy Jesus, "Who hast sanc- 
 tified to us all our natural 
 infirmities and passions, by 
 vouchsafing to be in fear 
 and trembling and sore 
 amazement, by being bound 
 and imprisoned, by being 
 harassed and dragged with 
 cords of violence and rude 
 hands, by being drenched 
 in the brook in the way, by 
 being sought after like a 
 thief, and used like a sinner, 
 Who wert the most Holy 
 and the most innocent, 
 cleaner than an Angel, and 
 brighter than the Morning 
 Star. 
 
 Lord, what is Man, d'C. 
 
 Blessed be Thy name, 
 Holy Jesus, and blessed be 
 Thy loving-kindness and 
 pity, by which Thou didst 
 neglect Thy OAvn sorrows, 
 and go to comfort the sad- 
 ness of Thy disciples, quick- 
 ening their dulness, encou- 
 raging their duty, arming 
 their weakness Avith excel- 
 lent precepts against the 
 day of trial. Blessed be 
 that humility and sorrow of 
 
 Thine, Who, being Lord of 
 the Angels, yet wouldest 
 need and receive comfort 
 from Thy servant the Angel; 
 Who didst ofier Thyself to 
 Thy persecutors, and madest 
 them able to seize Thee ; 
 and didst receive the trai- 
 tor's kiss, and suflTeredst a 
 veil to be thrown over Thy 
 Holy face, that Thy ene- 
 mies might not presently 
 be confounded by so bright 
 a lustre ; and wouldst do a 
 miracle to cure a wound of 
 one of Thy spiteful enemies ; 
 and didst reprove a zealous 
 servant in behalf of a mali- 
 cious adversary ; and then 
 didst go like a lamb to the 
 slaughter, without noise or 
 violence or resistance, when 
 Thou couldst have com- 
 manded millions of Angels 
 for Thy guard and rescue. 
 
 Lord, what is Jfan, d:c. 
 
 Blessed be Thy name, 
 holy Jesus, and blessed be 
 that holy sorrow Thou didst 
 suffer, when Thy disciples 
 fled, and Thou wert left 
 alone in the hands of cruel 
 men, who like evening- 
 Avolves thirsted for a draught 
 of Thy best blood; and Thou 
 wert led to the house of 
 Annas, and there asked 
 ensnaring questions, and 
 smitten on the face by him 
 whose ear Thou hadst but 
 lately healed ; and from 
 
304 
 
 PRAYERS FOR SEVERAL OCCASIONS. 
 
 thence wert dragged to the 
 house of Caiaphas, and 
 there all night didst en- 
 dure spittings, affronts, 
 scorn, contumelies, blows, 
 and intolerable insolencies ; 
 and all this for Man, who 
 was Thy enemy and the 
 cause of all Thy sorrows. 
 
 Lord, tohat is Man, &c. 
 
 Blessed be Thy name, 
 Holy Jesus, and blessed be 
 Thy mercy, Who, when Thy 
 servant Peter denied Thee 
 and forsook Thee, and for- 
 swore Thee, didst look back 
 upon him, and by that 
 gracious and chiding look 
 didst call him back to him- 
 self and Thee ; who wert 
 accused before the High 
 Priest, and railed upon, and 
 examined to evil purposes, 
 and with designs of blood ; 
 Who wert declared guilty 
 of death for speaking a most 
 necessary and most probable 
 truth ; Who wert sent to 
 Pilate and found innocent, 
 and sent to Herod and still 
 found innocent, and wert 
 arrayed in white, both to 
 declare Thy innocence, and 
 yet to deride Thy person ; 
 and wert sent back to Pilate 
 and examined again, and 
 yet nothing but innocence 
 found in Thee, and malice 
 round about Thee to devour 
 Thy life, which yet Thou 
 wert more desixous to lay 
 
 down for them than they 
 were to take it from Thee. 
 
 Lord, what is Man, d'c. 
 
 Blessed be Thy name, 
 Holy Jesus, and blessed be 
 that patience and charity, 
 by which for our sakes Thou 
 wert content to be smitten 
 with canes, and have that 
 Holy face, which Angels 
 with joy and wonder do 
 behold, be spit upon and 
 be despised, when compared 
 with. Parabbas, and scourged 
 most rudely with unhal- 
 lowed hands, tiU the pave- 
 ment was pm'pled with that 
 Holy blood, and condemned 
 to a sad and shameful, a 
 public and painful death, 
 and arrayed in scarlet, and 
 crowned with thorns, and 
 stripped naked, and then 
 clothed, and loaden with 
 the Cross, and tormented 
 with a tablet stuck with 
 nails at the fringes of Thy 
 garment, and bound hard 
 with cords, and dragged 
 most vilely and most pite- 
 ously till the load was too 
 great, and did sink Thy 
 tender and virginal body to 
 the earth ; and yet didst 
 comfort the weeping women, 
 and didst more pity Thy 
 persecutors than Thyself, 
 and wert grieved for the 
 miseries of Jerusalem to 
 come forty years after, more 
 than for Thy present Passion. 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 305 
 
 Lord, what is man, d-c. 
 
 Blessed be Thy Name, 
 Holy Jesus, and blessed be 
 that incomparable sweet- 
 ness and holy sorrow which 
 Thou sufferedst, when Thy 
 holy hands and feet were 
 nailed upon the Cross, and 
 the Cross being set in the 
 hollowness of the earth did 
 in the fall rend the wounds 
 wider, and there naked and 
 bleeding, sick and faint, 
 wounded and despised, didst 
 hang upon the Aveight of 
 Thy wounds three long 
 hours, praying for Thy per- 
 secutors, satisfying Thy Fa- 
 ther's wrath, reconciling the 
 penitent thief, providing for 
 Thy holy and afflicted mo- 
 ther, tasting vinegar and 
 gall ; and when the fulness 
 of Thy suffering was ac- 
 complished, didst give Thy 
 Soul into the hands of God, 
 and didst descend to the 
 regions of longing souls, 
 who waited for the revela- 
 tion of this Thy day in their 
 prisons of hope : and then 
 Thy body was transfixed 
 with a spear, and issued 
 forth two Sacraments, Water 
 and Blood ; and Thy body 
 was composed to burial, and 
 dwelt in darkness three 
 days and three nights. 
 
 Lord, what is man, that 
 Thou art mindful of him; 
 
 and tJie son of man, that 
 Thou visitest him ? 
 
 The Prayer. 
 
 Thus, blessed Jesu,^\xo\Ji 
 didst finish Thy Holy Pas- 
 sion with pain and anguish 
 so great, that nothing could 
 be greater than it, except 
 Thyself and Thy OAvn infi- 
 nite mercy ; and all this for 
 man, even for me, than 
 whom nothing could be 
 more miserable, Thyself 
 only excepted, who becam- 
 est so by undertaking our 
 guilt and our punishment. 
 And now, Lord, Who hast 
 done so much for me, be 
 pleased only to make it ef- 
 fectual to me, that it may 
 not be useless and lost as 
 to my particular, lest I be- 
 come eternally miserable, 
 and lost to all hopes and 
 possibilities of comfort. All 
 this deserves more love 
 than I have to give : but, 
 Lord, do Thou turn me all 
 into love, and all my love 
 into obedience, and let my 
 obedience be without inter- 
 ruption, and then I hope 
 Thou wilt accept such a 
 return as I can make. Make 
 me to be something that 
 Thou delightest in, and 
 Thou shalt have all that I 
 am or have from Thee, even 
 whatsoever Thou makest fit 
 for Thyself. Teach me to 
 
306 
 
 PRATERS FOR SEVERAL OCCASIONS. 
 
 live wholly for my Saviour 
 Jesus, and to be ready to 
 die for Jesus, and to be 
 conformable to His life and 
 sufferings, and to be unit- 
 ed to Him by inseparable 
 unions, and to own no pas- 
 sions but what may be ser- 
 vants to Jesus and Disci- 
 ples of His institution. 
 sweetest Saviour, clothe my 
 soul with Thy holy robe ; 
 hide my sins in Thy wounds, 
 and bury them in Thy 
 grave ; and let me rise in 
 the life of grace, and abide 
 and grow in it, till I arrive 
 at the Kingdom of Glory. 
 Amen. 
 
 Our Father, ^-c. 
 
 Ad Sect. 7, 8, 10. 
 
 A form of Prayer or Inter- 
 cession for all estates of peo- 
 ple in the Christian Church. 
 The pa7'ts of which may he 
 •added to any other forms : 
 and the whole office, entirely 
 as it lies, is proper to he said 
 in our jpreparaiion to the 
 Holy Sacrament, or on the 
 day of celehration. 
 
 I. For ourselves. 
 
 Thou gracious Father 
 of mercy, Father of our 
 Lord Jesus Christ, have 
 mercy upon Thy servants 
 who bow our heads, and our 
 knees, and our hearts to 
 
 Thee : pardon and forgive 
 us all our sins : give us the 
 grace of holy Repentance, 
 and a strict obedience to 
 Thy Holy Word : strengthen 
 us in the inner man Avith 
 the power of the Holy Ghost 
 for all the parts and duties 
 of our calling and holy liv- 
 ing : preserve us for ever 
 in the unity of the Holy 
 Catholic Church, and in the 
 integrity of the Christian J 
 faith, and in the love of ^ 
 God and of our neighbours, 
 and in hope of life eternal. 
 A men. 
 
 2. For the whole Catholic 
 Church. 
 holy Jesus, King of the 
 Saints, and Prince of the 
 Catholic Church, preserve 
 Thy Spouse whom Thou hast 
 purchased with Thy right 
 hand, and redeemed and 
 cleansed with Thy blood ; 
 the whole Catholic Church 
 from one end of the earth 
 to the other ; she is founded 
 upon a rock, but planted in 
 the sea. preserve her 
 safe from schism, heresy, 
 and sacrilege. Unite all 
 I her members with the bands 
 of Faith, Hope, and Cha- 
 rity, and an external com- 
 munion, when it shall seem 
 good in Thine eyes. Let the 
 daily sacrifice of prayer and 
 Sacramental thanksgiving 
 
PRAYERS FOR SEVERAL OCCASIONS, 
 
 307 
 
 never cease, but be for ever 
 presented to Thee, and for 
 ever united to the interces- 
 sion of her dearest Lord, 
 and for ever prevail for the 
 obtaining for every of its 
 members grace and bless- 
 ing, pardon and salvation, 
 A nun. 
 
 3, For all Christian Kings, 
 Princes, and Governors. 
 
 King of kings, and 
 Prince of all the rulers of 
 the earth, give Thy grace 
 and Spirit to all Christian 
 Princes, the spirit of wis- 
 dom and counsel, the spirit 
 of government and godly 
 fear. Grant unto them to 
 live in peace and honour, ' 
 that their people may love I 
 and fear them, and they I 
 may love and fear God 
 Speak good unto their ' 
 hearts concerning the ! 
 Church, that they may be ' 
 nursing-fathers to it, fa- i 
 thers to the fatherless, | 
 judges and avengers of the 
 cause of widows ; that they 
 may be compassionate to 
 the wants of the poor, and 
 the groans of the oppress- 
 ed ; that they may not vex 
 or kill the Lord's people 
 with unjust or ambitious 
 wars, but may feed the flock 
 of God, and may enquire 
 after and do all things 
 which may promote peace, 
 
 public honesty, and holy 
 Eeligion ; so administering 
 things present, that they 
 may not fail of the ever- 
 lasting glories of the world 
 to come where all Thy 
 faithful people shall reign 
 kings for ever. Amen. 
 
 4. For all the orders of 
 them that minister about 
 Holy things. 
 
 Thou great Shepherd 
 and Bishop of our souls. 
 Holy and Eternal Jesus, 
 give unto Thy servants the 
 Ministers of the Mysteries 
 of Christian Religion, the 
 Spirit of prudence and 
 sanctity, faith and charity, 
 confidence and zeal, dili- 
 gence and watchfulness ; 
 that they may declare Thy 
 will unto the people faith- 
 fully, and dispense Thy 
 Sacraments rightly, and in- 
 tercede with Thee gracious- 
 ly and acceptably for Thy 
 servants. Grant, Lord, 
 that by a holy life and a 
 true belief, by well doing 
 and patient suffering (when 
 Thou shalt call them to it) 
 they may glorify Thee the 
 great lover of souls, and, 
 after a plentiful conversion 
 of sinners from the error of 
 their ways, they may shine 
 like the stars in glory, A- 
 men. 
 
 Give unto Thy servants 
 
308 
 
 PRAYERS FOR SEVERAL OCCASIONS. 
 
 the Bishops a discerning 
 spirit ; that they may lay 
 hands suddenly on no man, 
 but may depute such per- 
 sons to the ministries of 
 Religion who may adorn 
 the Gospel of God, and 
 whose lips may preserve 
 knowledge, and such who 
 by their good preaching and 
 holy living may advance 
 the service of the Lord Je- 
 sus. Amen. 
 
 5. For our nearest relatives^ 
 as Husband, Wife, Chil- 
 dren, Family, <kc. 
 
 God of infinite mercy, 
 let Thy loving mercy and 
 compassion descend upon 
 the head of Thy servants 
 \_riiy loife, or husband, chil- 
 dren and family /J be pleas- 
 ed to give them health of 
 body and of spirit, a com- 
 petent portion of temporals, 
 so as may with comfort 
 support them in their jour- 
 ney to Heaven; preserve 
 them from all evil and sad 
 accidents, defend them in 
 all assaults of their enemies, 
 direct their persons and 
 their actions, sanctify their 
 hearts and words and pur- 
 poses ; that we all may by 
 the bands of obedience and 
 charity be united to our 
 Lord Jesus, and, always 
 feeling Thee our merciful 
 and gracious Father, may 
 
 become a holy family, dis- 
 charging our whole duty in 
 all our relations; that we 
 in this life being Thy chil- 
 dren by adoption and gTace, 
 may be admitted into Thy 
 holy family hereafter, for 
 ever to sing praises to Thee 
 in the Church of the first- 
 born, in the family of Thy 
 redeemed ones. Amen. 
 
 6. For our Parents, our 
 Kindred in the flesh, our 
 Friends and Benefactors. 
 
 God merciful and gra- 
 cious. Who hast made \_my 
 Parents,'] my friends and 
 my benefactors ministers of 
 Thy mercy and instruments 
 of Providence to Thy ser- 
 vant, I humbly beg a bless- 
 ing to descend upon the 
 heads of [_na7ne the persons, 
 or the relatio7is.'] Depute 
 Thy holy Angels to guard 
 their persons. Thy Holy 
 Spirit to guide their souls, 
 Thy Providence to minister 
 to their necessities : and let 
 Thy grace and mercy pre- 
 serve them from the bitter 
 pains of eternal death, and 
 bring them to everlasting 
 life, through Jesus Christ. 
 Anoen. 
 
 7. For cdl that lie under the 
 rod of War, Famine, Pes- 
 tilence: to be said in 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 509 
 
 the time of Plagiie, or j 
 war, (i'C. j 
 
 Lord God Almighty, ' 
 Thou art our Father, we ' 
 are Thy children : Thou I 
 art our Redeemer, we Thy j 
 people purchased with the t 
 price of Thy most precious I 
 blood : be pleased to mo- I 
 derate Thy anger towards ' 
 Thy servants ; let not Thy ' 
 whole displeasure arise, lest 
 we be consumed and brought 
 to nothing. Let health and 
 peace be within our dwell- ; 
 ings, let righteousness and ' 
 holiness dwell for ever in 
 our hearts, and be expressed ' 
 in all our actions, and the 
 light of Thy countenance 
 be upon us in all our suf- 
 ferings, that we may delight 
 in the service and in the 
 mercies of God for ever. 
 Amen. 
 
 gracious Father and 
 merciful God, if it be Thy 
 will, say unto the destroy- j 
 ing Angel, It is enough: 
 and though we are not ; 
 better than our brethren | 
 who are smitten with the 
 rod of God, but much worse, 
 yet may it please Thee, even 
 because Thou art good, and 
 because we are timorous 
 and sinful, not yet fitted 
 for our appearance, to set \ 
 Thy mark upon our fore- i 
 
 heads, that Thy Angel the 
 Minister of Thy Justice 
 may pass over us and hurt 
 us not : let Thy hand cover 
 Thy servants, and hide us 
 in the clefts of the rock^, in 
 the wounds of the Holy 
 Jesus, from the present an- 
 ger that is gone out against 
 us ; that though v/e walk 
 through the valley of the 
 shadow of death, we may 
 fear no evil, and sufier 
 none: and those whom Thou 
 hast smitten with Thy rod, 
 support with Thy staff, and 
 visit them with Thy mer- 
 cies and salvation, through 
 Jesus Christ. Amen. 
 
 8. For all Women withChild, 
 and for unborn Children. 
 
 Lord God, who art the 
 Father of them that trust 
 in Thee, and shewest mercy 
 to a thousand generations 
 of them that fear Thee; 
 have mercy upon all women 
 gTeat with child, [*] be 
 pleased to give them a joy- 
 fid and a safe deliverance : 
 and let Thy grace preserve 
 the fruit of their wombs, 
 and conduct them to the 
 holy Sacrament of Baptism ; 
 that they, being regenerated 
 by Thy Spirit, and adopted 
 into Thy family and the 
 portion and duty of Sons, 
 may live to the glory of 
 
 Isai. ii. 21; 1 Cor. x. 4. 
 
310 
 
 PRATERS FOR SEVERAL OCCASIOI^S. 
 
 God, to the comfort of their 
 parents and friends, to the 
 edification of the Christian 
 commonwealth, and the sal- 
 vation of their own 'souls, 
 through Jesus Christ. A- 
 men. 
 
 9. For all estates of Men 
 and 'Women in the Chris- 
 tian Church. 
 
 Holy God, King Eter- 
 nal, out of the infinite 
 store-houses of Thy grace 
 and mercy give unto all 
 virgins chastity, and a re- 
 ligious spirit ; to all persons 
 dedicated to Thee and to 
 Religion, continence and 
 meekness, an active zeal and 
 an unwearied spirit ; to all 
 married pairs, faith and 
 holiness ; to widows and 
 fatherless, and all that are 
 oppressed. Thy patronage, 
 comfort, and defence ; to all 
 Christian women, simplicity 
 and modesty, humility, chas- 
 tity, patience and charity : 
 give unto the poor, to all 
 that are robbed and spoiled 
 of their goods, a competent 
 support, and a contented 
 spirit, and a treasure in 
 Heaven hereafter : give unto 
 prisoners and captives, to 
 them that toil in the mines, 
 and row in the galleys, 
 strength of body and of 
 spirit, liberty and redemp- 
 tion, comfort and restitu- 
 
 tion : to all that travel by 
 land. Thy Angel for their 
 guide, and a holy and pros- 
 perous return : to all that 
 travel by sea, freedom from 
 pirates and shipwreck, and 
 bring them to the haven 
 where they would be : to 
 distressed and scrupulous 
 consciences, to melancholy 
 and disconsolate persons, to 
 all that are afflicted with 
 evil and unclean spirits, 
 give a light from Heaven, 
 great grace and proportion- 
 able comforts, and timely 
 deliverance ; give them pa- 
 tie Gce and resignation ; let 
 their sorrows be changed 
 into grace and comfort, and 
 let the storm waft them 
 certainly to the regions of 
 rest and glory. 
 
 Lord God of mercy, give 
 to Thy JMartyrs, Confessors, 
 and all Thy persecuted, con- 
 stancy and prudence, bold- 
 ness and hope, a full faith 
 and a never-failing charity. 
 To all who are condemned 
 to death do Thou minister 
 comfort, a strong, a quiet 
 and a resigned spirit : take 
 from them the fear of death, 
 and all remaining aflections 
 to sin, and all imperfections 
 of duty, and cause them to 
 die full of grace, full of 
 hope. A nd give to all faith- 
 ful, and particularly to them 
 who have recommended 
 
PRATERS FOR SEVERAL OCCASIONS. 
 
 311 
 
 themselves to the prayers of j 
 Thy unworthy servant, a [ 
 supply of all their needs 
 temporal and spiritual, and 
 according to their several 
 states and necessities, rest 
 and peace, pardon and re- 
 freshment : and shew us all 
 a mercy in the day of judg- 
 ment. Amen. 
 
 Give Lord, to the ma- 
 gistrates equity, sincerity, 
 courage, and prudence, that 
 they may protect the good, 
 defend Religion, and punish 
 the wrong doers. Give to 
 the nobility wisdom, valour, 
 and loyalty : to merchants, 
 justice and faithfulness : to 
 all artificers and labourers, 
 truth and honesty : to our 
 enemies, forgiveness and 
 brotherly kindness. 
 
 Preserve to us the hea- 
 vens and the air in health- 
 ful influence and dispo- 
 sition, the earth in plenty, 
 the kingdom in peace and 
 good government, our mar- 
 riages in peace and sweet- 
 ness and innocence of so- 
 ciety. Thy people from 
 famine and pestilence, our 
 houses from burning and 
 robbery, our persons from 
 being W'nt alive : from 
 banishment and prison, from 
 widowhood and destitution, 
 from violence of pains and 
 passion, from tempests and 
 earthquakes, from inun- 
 
 dation of waters, from re- 
 bellion or invasion, from 
 impatience and inordinate 
 cares, from tediousness of 
 spirit and despair, from 
 murder, and all violent, ac- 
 cursed, and unusual deaths, 
 from the surprise of sudden 
 and violent accidents, from 
 passionate and unreasonable 
 fears, from all Thy wrath, 
 and from all our sins, good 
 Lord, deliver and preserve 
 Thy servants for ever. 
 Amen. 
 
 Repress the violence of 
 all implacable, warring, and 
 tyrant nations : bring home 
 unto Thy fold all that are 
 gone astray : call into the 
 Church all strangers : in- 
 crease the number and holi- 
 ness of Thine own people ; 
 bring infants to ripeness of 
 age and reason : confirm all 
 baptized people with Thy 
 grace and with Thy Spirit : 
 instruct the novices and 
 new Christians : let a great 
 grace and merciful provi- 
 dence bring youthful per- 
 sons safely and holily 
 through the indiscretions 
 and passions and tempta- 
 tions of their youngeryears ; 
 and to those whom Thou 
 hast or shalt permit to live 
 to the age of a man, give 
 competent strength and 
 wisdom ; take from them 
 covetousness and churlish- 
 
312 
 
 PRAYEES FOE SEVEEAL OCCASIONS. 
 
 ness, pride and impatience ; 
 fill them full of devotion 
 and charity, repentance and 
 sobriety, holy thoughts and 
 longing desires after Hea- 
 ven and Heavenly things ; 
 give them a holy and a 
 blessed death, and to us all a 
 joyful resurrection through 
 Jesu^ Christ our Lord. 
 Amen. 
 
 Ad Sect. 10. 
 
 The 'manner of using these 
 devotions by way of 'pre- 
 jmration to the receiving 
 the blessed Sacrament of 
 the Lord's Supper. 
 
 The just preparation to 
 this Holy Feast consisting 
 principally in a holy life, 
 and consequently in the re- 
 petition of the acts of all 
 virti(£s, and especially of 
 Faith, Repentance, Charity 
 and Thanksgiving ; to the 
 exercise of these four graces, 
 let the person that intends to 
 communicate, in tlie times 
 set apa.rtfor his preparation 
 mid devotion, for the exer- 
 cise of his faith recite the 
 prayer or Litany of the 
 Passion; for the exercise of 
 Repentance, the form of co>i- 
 fession of sins with the 
 prayer annexed ; and for 
 the graces of Thanksgiving 
 and Charity, let him use the 
 special forms of prayer 
 
 above described. Or, if a less 
 time can be allotted for pre- 
 paratory devotion, the tico 
 first will be the more proper, 
 as containing in them all 
 the personal duty of the 
 communicant. To which, 
 upon the morning of that 
 Holy solemnity, let him add 
 
 A Prayer of preparation or 
 address to the holy Sacra- 
 ment. 
 
 An act of Love. 
 
 most gracious and 
 eternal God, the helper of 
 the helpless, the comforter 
 of the comfortless, the hope 
 of the afflicted, the bread of 
 the hungry, the drink of 
 the thirsty, and the Saviour 
 of all them that wait upon 
 Thee ; I bless and glorify 
 Thy Name, and adore Thy 
 goodness, and delight in Thy 
 love, that Thou hast once 
 more given me the oppor- 
 tunity of receiving the 
 greatest favour which I can 
 receive in this world, even 
 the Body and Blood of my 
 dearest Saviour. take 
 from me all affection to sin 
 or vanity : let not my affec- 
 tions dwell below, but soar 
 upwards to the element of 
 love, to the seat of God, to 
 the regions of glory, and 
 the inheritance of Jesus; 
 that I may hunger and thirst 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 313 
 
 for the bread of life, and the 
 wine of elect souls, and may- 
 show no loves but the love 
 of God, and the most merci- 
 ful Jesu^. Allien. 
 
 An act of Desire. 
 
 blessed Jesus, Thou 
 hast used many arts to save 
 me, Thou hast given Thy 
 life to redeem me, Thy holy 
 Spirit to sanctify me, Thy- 
 self for my example, Thy 
 Word for my rule, Thy 
 grace for my guide, the 
 fruit of Thy body hanging 
 on the tree of the cross for 
 the sin of my soul ; and 
 after all this Thou hast 
 sent Thy Apostles and Mi- 
 nisters of salvation to call 
 me, to importune me, to 
 constrain me to holiness 
 and peace and felicity. 
 now come, Lord Jesus, come 
 quickly: my heart is desi- 
 rous of Thy presence, and 
 thirsty of Thy grace, and 
 would fain entertain Thee, 
 not as a guest, but as an 
 inhabitant, as the Lord of 
 all my faculties. Enter in 
 and take possession, and 
 dwell with me for ever ; 
 that I also may dwell in 
 the heart of my dearest 
 Lord, which was opened for 
 me with a spear and love. 
 
 An act of Contrition. 
 
 Lord, Thou shalt find 
 my heart full of cares and 
 worldly desii'es, cheated 
 
 with love of riches, and neg- 
 lect of holy things, proud 
 and unmortiiied, false and 
 crafty to deceive itself, in- 
 tricated and entangled with 
 difficult cases of conscience, 
 with knots which my own 
 wildness and inconsidera- 
 tion and impatience have 
 tied and shuffled together. 
 my dearest Lord, if Thou 
 canst behold such an im- 
 pure seat, behold the place 
 to which Thou art invited 
 is full of passion and pre- 
 judice, evil principles and 
 evil habits, peevish and dis- 
 obedient, lustful and in- 
 temperate, and full of sad 
 remembrances that I have 
 often provoked to jealousy 
 and to anger Thee, my God, 
 my dearest Saviour, Him 
 that died for me, Him that 
 suflfered torments for me, 
 that is infinitely good to 
 me, and infinitely good and 
 perfect in Himself. This, 
 dearest Saviour, is a sad 
 truth, and I am heartily 
 ashamed, and truly sorrow- 
 ful for it, and do deeply 
 hate all my sins, and am 
 full of indignation against 
 myself for so unworthy, so 
 careless, so continued, so 
 great a folly : and humbly 
 beg of Thee to increase my 
 sorrow, and my care, and 
 my hatred against sin ; and 
 make my love to Thee swell 
 up to a great grace, and then 
 to glory and immensity. 
 
314 
 
 PRATERS FOR SEVERAL OCCASIONS. 
 
 An act of Faith. 
 
 This indeed is my condi- 
 tion : But I know, blessed 
 Jesus, that Thou didst take 
 upon Thee my nature that 
 Thou mightest suffer for my 
 sins, and Thou didst suffer 
 to deliver me from them and 
 from Thy Father's wrath : 
 and I was delivered from 
 this wrath that I might 
 serve Thee in holiness and 
 righteousness all my days. 
 Lord, I am as sure Thou 
 didst the great work of Re- 
 demption for me and all 
 mankind, as that I am alive. 
 This is my hope, the strength 
 of my spirit, my joy and my 
 confidence : and do Thou 
 never let the spirit of un- 
 belief enter into me and 
 take me from this Rock. 
 Here I will dwell, for I have 
 a delight therein : Here I 
 will live, and here I desire 
 to die. 
 
 The Petition. 
 
 Therefore, blessed Jesu, 
 Who art my Saviour and 
 my God, Whose body is my 
 food, and Thy righteousness 
 is my robe, Thou art the 
 Priest and the Sacrifice, the 
 master of the feast and the 
 feast itself, the Physician of 
 my soul, the light of mine 
 eyes, the purifier of my 
 tains : enter into mv heart 
 
 and cast out from thence all 
 impurities, all the remains 
 of the Old man ; and grant 
 I may partake of this Holy 
 Sacrament with much reve- 
 rence, and holy relish, and 
 great effect, receiving hence 
 the communication of Thy 
 Holy Body and Blood, for 
 the establishment of an un- 
 reprovable Faith, of an un- 
 feigned Love, for the fulness 
 of wisdom, for the healing 
 my soul, for the blessing 
 and preservation of my body, 
 for the taking out the sting 
 of temporal death, and for 
 the assurance of a holy Re- 
 surrection, for the ejection 
 of all evil from within me, 
 and the fulfilling all Thy 
 righteous Commandments, 
 and to procure for me a 
 mercy and a fair reception 
 at the day of Judgment, 
 through Thy mercies, 
 holy and ever-blessed Sa- 
 viour Jesus. Anien. 
 
 Here also may he added 
 the Prayer after receiving 
 the Cup. 
 
 Ejaculations to be said be- 
 fore or at the receiving 
 the Holy Sacrament. 
 
 Like as the hart desireth 
 the water-brooks : so longeth 
 my soul after Thee, God. 
 My soul is athirst for God, 
 yea even for the living God : 
 
PRATERS rOR SEVERAL OCCASIONS. 
 
 315 
 
 vjJien shall I come before the 
 liresence of God ' ? 
 
 Lord ray God, great are 
 TJiy wondrous works tohich 
 Tliou hast done, like as he 
 also Thy thoughts which are 
 to US-ward : and yet there is 
 no nian that ordereth them 
 unto Thee^. 
 
 send out Thy light and 
 Thy truth, that they tnay 
 lead me, and bring me unto 
 Thy holy hill and to Thy 
 dwelling ; and that I may 
 go unto the altar of God, 
 even unto the God of my joy 
 atul gladness : and with my 
 heart will I give thanks to 
 Thee, God my God"^. 
 
 I will wash my hands in 
 innocency, Lord ; and so 
 will I go to Thine altar : 
 that I may shew the voice of 
 thanksgiving, and tell of all 
 Thy wondrous ivorks. 
 
 Examine me, Lord, and 
 'prove me ^ try Thou my reins 
 and my heart. For Thy 
 loving-kindness is now and 
 ever before my eyes : and I 
 will walk in Thy truth y. 
 
 Thou shalt prepare a table 
 before me against them that 
 trouble me : Thou hast 
 anointed my head with oil, 
 and my cup shall be full. 
 But Thy loving-kindness 
 
 a7id mercy shall follow Trie 
 all the days of my life, and 
 I will dwell in the house of 
 the Lord for ever^. 
 
 This is the bread that 
 Cometh down from Heaven, 
 that a man may eat thereof 
 and not die a. 
 
 Whoso eateth My flesh and 
 drinketh My blood, dwelleth 
 in Me and I in him; and 
 hath eternal life abiding in 
 him ; and I will raise him 
 up at the last day^. 
 
 Lord, whither shall %oe go 
 but to Thee ? Thou hast the 
 words of eternal life''. 
 
 If any man thirst let him 
 come unto Me and drink'\ 
 
 The bread tvhich we break, 
 is it not the communication 
 of the body of Christ ? and 
 the cup which we drink, is 
 it not the communication 
 of the blood of Christ^. 
 
 What are those wounds in 
 Thy hands ? They are those 
 ivith which I was tvounded 
 in the house of my friends^. 
 
 Immediately before the 
 receiving, say, 
 
 Lord, I am not worthy 
 that Thou shoiddst enter un- 
 der my roof. But do Thou 
 speak the word only, and 
 Thy servant shall be healed ^. 
 
 Lord, open thou my lips, 
 
 t Ps. xlii. 1,2. 
 J Ps. xxvi. 6, 7, 2, 3. 
 b John vi. 54, 56. 
 e 1 Cor. X. 16. 
 
 « Ps. xl. 5. 
 2 Ps. xxiii. 5, ( 
 <= John vi. 68. 
 ^ Zech. xiii. 6. 
 
 X Ps. xliii. 3, 4. 
 a John vi. 50. 
 d John vii. 37. 
 B Matth. yiii. 8. 
 
316 
 
 PRAYERS FOR SEVERAL OCCASIONS. 
 
 and my mouth shall shew 
 Thy praise. God, make 
 speed to save me : Lord, 
 make haste to help me. 
 
 Come, Lord Jesus, come 
 quickli/ h. 
 
 After receiving the consecrat- 
 ed and blessed Bread, say, 
 taste and see how gra- 
 cious the Lord is : blessed is 
 the man that trusteth in 
 Him. *The beasts do lack 
 and suffer hunger ; but they 
 which seek the Lord shall 
 want no manner of thing 
 that is goodi. Lord, what 
 am I, that my Saviour 
 should become my food, 
 that the Son of God should 
 be the meat of worms, of 
 dust and ashes, of a sinner, 
 of him that was His enemy ? 
 But this Thou hast done to 
 me, because Thou art in- 
 finitely good and wonder- 
 fully gTacious, and lovest to 
 bless every one of us, in 
 turning us from the evil of 
 our ways. Enter into me, 
 blessed Jesus; let no root 
 of bitterness'' spring up in 
 my heart ; but be I'hou 
 Lord of all my faculties. 
 let me feed on Thee by 
 faith, and grow up by the 
 increase of God to a perfect 
 man in Christ Jesus. Amen. 
 Lord, I believe, help mine 
 unbelief. 
 
 Glory he to God the Father, 
 /Son, &c. 
 
 After the receiving the Cup 
 of blessing. 
 
 It is finished. Blessed be 
 the mercies of God revealed 
 to us in Jesus Christ. 
 blessed and eternal High- 
 Priest m, let the sacrifice of 
 the Cross which Thou didst 
 once offer for the sins of the 
 whole world, and which 
 Thou dost now and always 
 represent in Heaven to Thy 
 Father by Thy never-ceas- 
 ing intercession, and which 
 this day hath been ezhibited 
 on Thy Holy Table Sacra- 
 mentally, obtain mercy and 
 peace, faith and charity, 
 safety and establishment to 
 Thy Holy Church which 
 Thou hast founded upon a 
 Rock, the Rock of a holy 
 Faith ; and let not the gates 
 of Hell prevail against her, 
 nor the enemy of mankind 
 take any soul out of Thy 
 hand, whom Thou hast pur- 
 chased with Thy blood, and 
 sanctified by Thy Spu'it. 
 Preserve all Thy people from 
 heresy and division of spirit, 
 fi-om scandal and the spirit 
 of delusion, from sacrilege 
 and hurtful persecutions. 
 Thou, blessed Jesus, didst 
 die for us : keep me for ever 
 
 Rev. xxii. 20. 
 I Mark ix. 24. 
 
 Ps. xxxiv. 8, 10 
 
 k Heb. xi. 15. 
 
 Heb. vu. 25, 28. 
 
PRAYERS FOR SEVERAL OCCASIONS. 
 
 317 
 
 in holy living, from sin and 
 sinful shame, in the com- 
 munion of Thy Church, and 
 Thy Church in safety and 
 grace, in truth and peace, 
 unto Thy second coming, 
 Ameii. 
 
 Dearest JesK,, since Thou 
 art pleased to enter into 
 me, be jealous of Thy 
 house and the place where 
 Thine honour dwelleth : 
 suffer no unclean spirit or 
 unholy thought to come 
 near Thy dwelling, lest it 
 defile the ground where Thy 
 Holy feet have trod. 
 teach me so to walk, that I 
 may never disrepute the 
 honour of my Religion, nor 
 stain the holy robe which 
 Thou hast now put upon 
 my soul, nor break my holy 
 vows which / have made, 
 and Thou hast sealed, nor 
 lose my right of inheritance, 
 my privilege of being co- 
 heir with Jesus, into the 
 hope of which I have now 
 further entered : but be 
 Thou pleased to love me 
 with the love of a Father, 
 and a Brother, and a Hus- 
 band, and a Lord ; and 
 make me serve Thee in the 
 Communion of Saints, in 
 receiving the Sacrament, in 
 the practice of all holy vir- 
 tues, in the imitation of 
 Thy life, and conformity to 
 Thy sufferings ; that I, hav- 
 
 ing now put on the Lord 
 Jesus, may marry His loves 
 and His enmities, may de- 
 sire His glory, may obey 
 His laws, and be united to 
 His Spirit, and in the day 
 of the Lord I may be found 
 having on the Wedding- 
 garment ; and bearing in 
 my body and soul the marks 
 of the Lord Jesits, that I 
 may enter into the joy of 
 my Lord, and partake of 
 His glories for ever and 
 ever. Amen, 
 
 Ejaculations to he used any 
 time that day, after the 
 is ended. 
 
 Lord, if I had lived inno- 
 cently, I could not have 
 deserved to receive the 
 crumbs that fall from Thy 
 Table. How great is Thy 
 mercy. Who hast feasted me 
 with the Bread of Virgins, 
 with the Wine of Angels, 
 with Manna from Heaven ! 
 
 when shall I pass from 
 this dark glass, from this 
 veil of Sacraments, to the 
 vision of Thy eternal cla- 
 rity ; from eating Thy Body, 
 to beholding Thy face in 
 Thy eternal Kingdom ? 
 
 Let not my sins crucify 
 the Lord of life again : Let 
 it never be said concerning 
 me, The hand of him that 
 
313 
 
 PRATEBS FOE SEVERAL OCCASIONS. 
 
 hetrayeth Me is with Me on 
 the Table''. 
 
 O that I miglit love Thee 
 as well as ever any creature 
 loved Thee ! Let me think 
 nothing but Thee, desire 
 nothing but Thee, enjoy 
 nothing but Thee. 
 
 JesuSj be a Jesus unto 
 lue. Thou art all things 
 unto me. Let nothing ever 
 
 please me but what savours 
 of Thee and Thy miracu- 
 lous sweetness. 
 
 Blessed be the mercies of 
 our Lord, who of God is 
 made unto me Wisdom, and 
 Righteousness, and Sancti- 
 fication, and Redemption. 
 
 He that glorieth, let him 
 glory in the Lord". Amen. 
 
 n Luke xxii. 21. 
 
 o 1 Cor. i. 30, 31. 
 
 oxford: printed EY I. SHKIMPTON. 
 
CHEAP BOOKS FOR PAROCHIAL USE. 
 
 Acland's Liturgia Domestica 
 
 Berens' History of the Prayer Book 
 
 Beveridge's Sermons on the Church 
 
 Beveridge on tlie Catechism 
 
 Child's Christian Year 
 
 Cotton's Explanation of Obsolete Words in the Bible 
 
 Hammond's Paraenesis, with a Discourse of Heresy 
 
 in Defence of our Church against the Romanist 
 Henry Vernon .... 
 
 Little Mary 
 
 Henshaw's Meditations 
 
 Laud on the Liturgy 
 
 Le Mesurier's Prayers for the Sick . 
 
 Scandret's Sacrifice the Divine Service 
 
 Sherlock on the Catechism 
 
 Sparrow's Rationale on the Book of Common Prayer 
 
 Spelman's Rights of Churches 
 
 The Book of Psalms, Prayer- Book Version, large typi 
 
 The Seven Penitential Psalms, per dozen 
 
 Thorndike's Right of the Church 
 
 Vincent of Lerins against Heresy 
 
 Williams's Meditations and Prayers on the Way of 
 
 Eternal Life, Nine Numbers, each 
 Wilson's Sacra Privata (entire) 
 Wilson on the Lord's Supper, (ungarbled edition) 
 Winslow's Remains, or the Catholic Churchman 
 
 his Life and Death 
 
 Wither' s Hymns of the Church 
 
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THE 
 
 PRACTICAL CHRISTIAN'S LIBRARY; 
 
 ^ 5erie«J of ®i)pap publications, 
 
 FOR GENERAL CIRCULATION. 
 
 *. d. 
 
 1. Learn to Die. — [Sutton.] 10 
 
 2. Practice of Divine Love. — [Ken.] 9 
 
 3. Private Devotions. — [Spinckes.] 16 
 
 4. Parable of the Pilgrim.— [Patrick.] .... 10 
 
 5. The Lnitationof Christ.— [a Kempis.] ... 10 
 
 6. Manual of Prayer for the Young. — [Ken.] . . 6 
 
 7. Guide to the Holy Communion. — [Nelson.] . . 8 
 
 8. Guide to the Penitent.— [Kettlewell.J .... 09 
 
 9. The Golden Grove.— [Taylor.] 9 
 
 10. Daily Exercises.— [Horneck.] 9 
 
 11. Life of Ambrose Bonwicke 10 
 
 12. Plain Sermons. — [Andrewes.] 2 
 
 13. Life of Bishop Bull.— [Nelson.] 16 
 
 14. Death, Judgment, Heaven, and Hell. — [Bp. 
 
 Taylor.] 9 
 
 15. Companion to the Prayer Book 10 
 
 16. Christian Contentment. — [Sanderson.] .... 09 
 
 17. Steps to the Altar 9 
 
 18. Selections from Hooker. — [Keble.] 16 
 
 19. Advice to a Friend. — [Patrick.] 16 
 
 20. Repentance and Fasting. — [Patrick.] .... 16 
 
 21. On Prayer.— [Patrick.] 2 
 
 22. Practical Christian, Part I. — [Sherlock.] ... 20 
 
 23. Part IL— [Sherlock.] ... 20 
 
 24. Meditations on the Eucharist. — [Sutton.] ... 16 
 
 25. Learn to live.— [Sutton.] 2 
 
 26. The Art of Contentment, by the author of "The 
 
 Whole Duty of Man." 20 
 
 27. Meditations for a Fortnight. — [Gerhard.]. . . 9- 
 
 28. The Heart's Ease. — [Patrick.] 16 
 
 29. Doctrine of the English Church. — [Heylin.] . 8 
 
 30. Manual for Confirmation and first Communion . 6 
 
 31. The rule and exercises of Holy Living. — [Bp. 
 
 Taylor.] ....... 2 
 

 Date Due 
 
 1 
 
 ''^^^mjmmn'i^ 
 
 
 
 M.Q.^4r.^^^^ 
 
 
 
 , ^*^3fflli^ 
 
 
 
 
 mm^ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 f 
 
 PRINTED 
 
 IN U. S. A.