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 ■*■■' 
 

PREFACE 
 
 T O T H E 
 
 Enfuing TREATISE; 
 
 SHEWING 
 
 The Neceflity of Caring for the SOUL. 
 
 *$. I . f U "^ H E only Intent of this enfuing Treatife \%, 
 ■ to be k/bort and plain Dire ft ion to the very 
 "*" meaneji Readers, to behave themfelves fo 
 in this World, that they may be happy for ever in the 
 next. But becaufe 'tis in vain to tell Men their Duly, 
 till they be perfuaded of the Neceffity of performing it, 
 I fhall, before I proceed to the Particulars required of 
 every Chrillian, endeavour to win them to the Prdftice 
 of one general Duty preparatory to all the reft j and thac 
 is, the Confideration and Care of their own Soulj ; 
 without which they will never think themfelves much 
 concerned in the other. 
 
 2. Man, we know, is made up of two Parts, a Bad/ 
 and a Soul: The Body is only the Hulk or Shell of the . 
 Soul, a Lump of Fleih, fubject to many Difeafes and 
 Pains, while it lives, and at lalt to Death itfelf; and. 
 then 'tis fo far from being valued, that 'tis not to be en- 
 dur'd above Ground, but laid to rot in the Earth. Yet 
 to this viler Part of us we perform a great deal of Care ; 
 all the Labour and Toil we are at, is to maintain that. 
 But the more precious Part, the Soul, is little thought of, 
 no Care taken how it fares, but, as if it were a Tning 
 that nothing concern'd us, is left quite neglecled, never 
 confider'd by us. 
 
 A 4 3. Tbv 
 
7be PR E F ACE. 
 
 3. This Carelefnefsoi the Soul is the Root of all the 
 Sin we commit; and therefore whofoever intends to fet 
 upon a Chnft ian Courfe, muft, in the firft Place, amend 
 that. To the doing whereof there needs no deep Learn- 
 ing, or extraordinary Parts; the fimpleft Man living 
 (that is not a natural Fool) hath underftanding enough 
 for it, if he will but ad in this by the fame Rules of 
 common Reafon whereby he proceeds in his worldly 
 Bufinefs. I will therefore now briefly fet down fome of 
 thofe Motives which ufe to ftir up our Care of any out- 
 ward Thing, and then apply them to the Soul. 
 
 4. There be four Things efpecially which ufe to a- 
 wake our Cere ; the firft is, the Worth of the Thing; 
 tncfecond. the Ufefulntfs of it to us, when we cannot 
 part with it without great Damage and Mifchief ; the 
 third, the great Danger of it ; and the fourth, the Like- 
 lihood that our Care will not be in vain, but that it will 
 preferve the Thing cared for. » 
 
 5. For the firft, we know our Care of any worldly 
 *ri if u f ^hing ls anfwerable to the Worth of it; 
 
 , c 7 DJ what is of greateft Price- t e are mod 
 watchful to preferve, and moft fearful 
 to lofe : No Man locks up Dung in his Cheft, but hit 
 fcloney, or what he counts precious, he doth. Now in 
 this^Refpecl the Soul deferves more Care, than all the 
 Things in the World befides, for 'tis infinitely more 
 worth ; firft, in that it is made after the Image of God ; 
 it was God that breathed into Man this Breath of Life, 
 Gen. ii. 7. Now God being of the grcatelt Excellen- 
 cy, and Worth, the more any Thing is like him, the 
 more it is to be valued. But 'tis fure that no Creature 
 upon the Earth is at all like God, but the Soul ofM.nj 
 and therefore nothing ought to have fo much of our 
 Care. Secondly, the Soul never dies. We ufe to prize 
 Things according to their Durahlenefs: What is mod 
 lafting is moft Worth. Now the Soul is a Thing that 
 will laft for ever ; When Wealth, Beauty, Strength, 
 nay, our very Bodies themfelves fade away, the Soul 
 ftill continues. Therefore in that Refpeclalfo the Soul 
 is of the greateft Worth; and then what ftrange Mad- 
 nefs is it for us to negled them as we do ? We can fpend 
 
 Days, 
 
Of the Necejfity of Caring for the Soul, iii 
 
 Days, and Weeks, and Months, and Years, nay, our 
 whole Lives, in hunting after a little Wealth of this 
 World, which is of no Durance or Continuance, and, 
 in Lhe mean Time, let this great durable Treafure, our 
 Souls, be ftolen from us by the Devil. 
 
 6. A fecond Motive to our Care of any Thing is the 
 Vfefulnefs of it to us, or the great Mif- 
 chief we fliall have by the Lofs of it. The Mifery of 
 Common Reafon teaches us this in all lofmgthe SouL 
 Things of this Life. If our Hairs fall, 
 we do not much regard it, becaufe we can be well e 
 nough without them : But if we are in Danger to 
 our Eyes or Limbs, we think all the Care we can 
 little enough to prevent it, becaufe we know it will be 
 a great Mifery. But certainly there is no Mifery to be 
 compared to that Mifery that follows the Lofs of tha 
 SouL It is true, we cannot lofe our Sou/sin one Senfe, 
 that is, folofe them, that they mall ceafe to be; but we 
 may lofe them in another, that we mould wim to lofe 
 them even in that; that is, we may lofe that happy 
 Eitate to which they were created, and plunge them in- 
 to the extremeft Mifery : In a Word, we may lofe them 
 in Hell, whence there is no fetching them back, and fo 
 they are loft for ever. Nay, in this Confidera'.ion our 
 very Bodies are concerned, thofe Darlings of ours, for 
 which all our Ca-e is laid out, for they muft certainly 
 after Death be raifed again, and be joined again to the 
 Soul, and take Part with it in whatever State. H then 
 our Care for the Body take up all our Time and 
 Thoughts, and leave us none to bellow on the poor Soul, 
 it is lure the Soul will. foT Want of that Care, be made 
 fj) ever miferable: But it is as fure that that very Body 
 mud be fo too And therefore, if you have any true 
 Kindnefs to your Body, (hew it by taking Care for \ our 
 Souls. Think with yourfelves, how you will be able to 
 endure ever lading Burnings. If a fmall Spark of Fire 
 lighting on theleait Part of the Body, be fo intolerable, 
 what will it be to have the whole caft into the hottelt 
 Flames? and that not forfome few Hours, or Days, but 
 for ever ? So that when you have fpent many Tboufands 
 ©f Years in that unfpeakablc Torment, you fhall be no 
 A 5 - » 
 
r. 
 
 iv The P R E F A C E. 
 
 nearer coming out of it, than you were the firft Day you 
 went in. Think of this, I fay, and think this withal, 
 that this will certainly be the End of neglecting the 
 Sou/; and therefore afford it fome Care, if it be but in 
 Pity to the Body, that rnuft bear a Part in its Miferies. 
 
 7. The third Motive to the Care of any Thing, is its 
 
 The Danger H"S in D *»&""> novv a Thir g ma y be 
 '.t o » 4 . in Danger two Ways : Firfi, by Enemies 
 the bout 1. in. c ° , „,, i . , ' 7 r e , 
 
 from without: This is the Cafe of the 
 
 S/jtep, which is itill in Danger of being devoured by 
 VVoi-ves\ and we know that makes the Shepherd (o 
 much the more watchful over it. Thus it is with the 
 Soul, which is in a great deal of Danger, in Refpe<5l of 
 its Enemies: Thofe, we know, are the World, the Flejh, 
 and the Devil; which are all fuch noted Enemies to it, 
 that the very full ACt we do in behalf of our Souls, is to 
 vow a continual War againft them. This we all do in our 
 Baptifm; and whoever makes any Truce with any of 
 them, is falfe, not only to his Soul, but to his Vovo alfo; 
 becomes a forfvvorn Creature. A confideration well 
 worthy our laying to Heart. But that we may the bet- 
 ter underlland what Danger the Soul is in, let us a little 
 coniider the Quality of thefe Enemies. 
 
 8. In a War, you know, there are divers Things that 
 make an Enemy terrible; \\iefirft is Subtilty and Cun- 
 ning, by which alone many Victories have been won ; 
 and in this Refpecl the Devil is a dangerous Adverfary ; 
 he long fmce gave fufficienti Proof of his Subtilty, in be- 
 guiling our firlt Parents, who yet were much wifer than 
 we are j and therefore no Wonder, if he deceive and 
 cheat us. Secondly, The Watchfuinefs and Diligence of 
 an Enemy makes him the more to be feared, and h 3 
 the Devil exceeds: It is his Trade and Bufinefs to de- 
 ftroy us, and he is no Loiterer at it : He goes up and down 
 feeking whom he may devour y 1 Pet. v. 8. He watches all 
 
 Opportunities of Advantage againft us, with fuch Dili- 
 gence, that he will be fure never to let any flip him. 
 Thirdly, An Enemy near us is more to be feared than one 
 at a Dijiance : For if he be far off, we may have Time 
 to arm, and prepare ourfelves againft him ; but if he be 
 near, he may ileal on us unawares. Arid of this Sort ia 
 
Of the Neceffity of Caring for the Soul v 
 
 the Flefh ; it is an Enemy, at our Doors, (hall I fay ? 
 nay, in our Boibms? it is always near us, to cake Oc- 
 casion of doing us Mifchiefs. Fourthly, The bafer and 
 falfer an Enemy is, the more dangerous. He that hides 
 his Malice under the (hew of Friendfliip, will be able 
 to do a great deal the more Hurt. And this again is 
 the Fle/b, which, like Joab to Abner, 2 Sam. iii. 27. 
 pretends to (peak peaceably to us, but ivounJi us to Death ; 
 'tis forward to purvey for Pleafures and Delights for us; 
 and fo feems very kind: but it has a Hook under that 
 Bait, and if we bite at it, we are loft. Fifthly, The 
 Number of Enemies makes therrf more terrible; and the 
 World is a vaft Army againft us : There is no State or 
 Condition in it, nay, fcarce a Creature, which doth 
 not, at fome Time or other, fight againft the Soul : 
 The Honours of the World feek to wound us by Pride, 
 the Wealth by Covetoufnefs, the Ptofperity of it cempts 
 us to forget God, the Adve>fities to murmur at him. 
 Our very Tabi'e becomes a Snare to us, our Meat draws 
 us to Gluttony, our Drink to Drunkemitfs\ our Company t 
 nay, our neareft Friends, often bear a Part in this War 
 againft us, whilft either by their Example, or Pert'uali- 
 ons, they entice us to fin. 
 
 9. Confider all this, and then tell me, whether a 
 Soul thus beiet, hath Leifure to fleep? Even Delilah 
 could tell Sam/on, it was Time to awake, when the 
 Philijiines were upon him. And Chri/l tells us, If the 
 good Man of the Houfe had knoivn in what Hour the 
 1 hi ef would come, he would have watched, and not have 
 fuffered his ihufe to be broken up, Mat. xxiv. 43. But we 
 live in the midft of Thieves, and therefore muft look 
 for them every Hour; and yet who is there among us, 
 that hath that common Providence for this precious Part 
 of him, his Soul, which he hath for his Houfe, or in- 
 deed the meaneft Thing that belongs to him ? I fear our 
 Souls may fay to us, as Chrift to his Difciples, Matt, 
 xxvi. 40. What! could ye not watch with me one Hour? 
 For I doubt ic would pofe many of us to tell when we 
 beftowed one Hour on them, tho' we know them to be 
 continually befet with moft dangerous Enemies. And 
 then, alas ! what is like to fc>e tjie Cafe of thefe poor 
 
r 
 
 vi The P R EV AC E. 
 
 Souls, when their Adverfaries beftow fo much Care and 
 Diligence to deftroy them, and we will afford none to 
 preferve them ? Purely the fame as of a befieged Town, 
 where no Watch or Guard is kept which is certain to 
 fall a Prey to the Enemy. Confider 'his, ye that for- 
 get God, nay, ye that forget yourfelves, left be pluck you 
 nivay, and there be none to deliver you. Pfal. 1. .22. 
 
 10. But I told you there was afecond Way whereby 
 a Thing may be in Danger, and that is, from fome Dis- 
 order or Diftemper within itfelf This is often the Cafe 
 of our fiodies; they are not only liable to outward Vio- 
 lence, but they are within themfelves fick and difeafed. 
 And then we can be fenfible enough that they are in 
 Danger, and need not to be taught to feek out for 
 Means to recover them. But this is alfo the Cafe of 
 the Soul; we reckon thofe Parts of the Body dijeafed, 
 that do not rightly perform their Office; we account it 
 a lick Palate that taftes not aright, a fick Stomach that 
 digefts not. And thus it is wifh the Soul, when its 
 Parts do not rightly perform their Offices. 
 
 1 1. The Parts of the Soul are efpecially thefe three; 
 the Under/landing, the Will, and the Affeclions. And 
 that thefe are difordered, there needs little Proof; teta- 
 ny Man Icok feronfly into his own Heart, and confider 
 how little it is he kn >ws of fpiritual Things, and then tell 
 me, whether his Underftanding be not dark? how much 
 spter is he to nvill evil 'han good, and then tell me, 
 whether his Will be not crooked? and how ftrong De- 
 fires he hath after the Pleafures of Sin, and what cold 
 and faint ones towards Cod and Goodnefs, and then tell 
 me, whether his Ajfefttons be not difordered and rebel- 
 lious, even aga ; nlt the Voice of his own Reafon within 
 him ? Now as in bodily Difeafes, the firft Step to the 
 Cure is to know the Caufe of the Sicknefs ; fo likewife 
 here, it is very ueceffary for us to know how the Soul 
 firft fell into this difeafed Condition; and that I {hall 
 bow briefly tell you 
 
 1 2. GO D created the firft Manl'rfdam without Sin, 
 a-i r a anc * endued his Soul with the full Knowledge 
 
 * rir ' of his Duty, and with fuch a Strength, that 
 
 he might, if he would, perform all that was 
 
 required of him. Having thus created him, he makes 
 
 Qvenant or Agreement with him to this Purpofe, 
 
Of the Nccejfity of Caring for the Sou!, vii 
 
 that if he continued in Obedience fo GOD, without com- 
 mitting Sin ; then, firji, that Strength of Soul, which 
 he then had, mould be ftill continued to him ; and fe» 
 cond/y, That he mould never die, but be taken up into 
 Heaven, there to be happy for ever: But, on the other 
 Side, if he committed Sin, and difobeyed God, then 
 both he, and his Children after him mould lofe that 
 Knowledge, and thzt perfect Strength, which enabled 
 him to do all that God required of him ; and fecondly, 
 mould be fubjedt to Death, and not only fo, but to eter- 
 nal Damnation in Hell. 
 
 13. This was the Agreement made with Adam, and 
 all Mankind in him (which we call the Firjl Covenant) 
 upon which God gave Adam a particular Commandment, 
 which was no more but this, That he mould not eat of 
 one only Tree of that Garden wherein he had placed him. 
 But he, by the Perfuafion of the Devil, eats of that 
 Tree, difobevs God, and fo brings that Curfe upon him- 
 felf, and all his Pofterity. And fo, by that one Sin of 
 his, he loft both the full Knowledge of his Duty, and the 
 Power of performing it : And we, being born after his 
 Image, did folikewife, and fo are become both ignorant 
 indifcerning what we ought to do, and weak and unable 
 to the doing of it, having a Backwardness to all Good, 
 and an Aptnefs and Readinefs to all Evil; like a fick 
 Stomachy which loaths all wholfom Food, and longs after 
 fuch Tram as may nourifh the Difeafe. 
 
 14. And now you fee where we got this Sicknefs of 
 Soul, and likewife, that it is like to prove a deadly one; 
 and therefore I prefume, I need fay no moretoafTure 
 you our Souls are in Danger: It is more likely you will 
 from this Description, think them hopelefs ; but that 
 you may nor, from that Conceit, excufeyou< N* gleet of 
 them. 1 (hall haften to (hew you the contrary, by pro- 
 ceeding to the fourth Motive of Care. 
 
 15. That fourth Motive is the Likelihood that our 
 Care will not be in vain, but that it will 
 
 be a Means to preferve the Thing cared That our Care 
 for; where this is wanting, it dimeartens will not be in 
 ourCare. A Phyfician leaves his Patient, vain. 
 when he fees him paft Hope, as knowing 
 it is then in vain to give him any Thing; but, on f* 
 
 con> - j 
 
 .., 
 
viii The PREFACE. 
 
 contrary, when he fees Hope of Recovery, he plies him 
 with Medicines. Now in this very Refpeft we have a 
 great deal of Reafon to take Care of our Souls ; for 
 they are not fo far gone, but they may be recovered ; 
 nay, it is certain they will, if we do our Parts towards it. 
 1 6. For tho' by that Sin of Adam all Mankind were 
 under the Sentence of eternal Condemnation, yet it 
 pleafed God fo far to pity our Mifery, as to give us his 
 Son, and in him to make a new Covenant with us, after 
 we had broken the firit. 
 
 — . „ , 17. This Second Covenant was made with 
 i ?e econ jj amf an( j us m hj m> prefenlly after his 
 Covenant. ^ . and j s bHefly comained in thofe 
 
 Words, Gen. Yu. 1 <; . where God declares, That toe 
 Seed of the Woman /hall break the Serpent' j Head; and 
 this was made up, as the firft was, of fome Mercies to 
 be afforded by God, and fome Duties to be performed 
 by us. 
 
 18. God therein promifes to fend his only Son, who 
 is God equal with himfelf, to Earth, to become Man like 
 unto us in all Things, Sin only excepted, and he to do for 
 us thefe feveral Things : 
 
 19. Firft, To make known to us the whole Will of 
 his Father ; in the Performance whereof we (hall be lure 
 to be accepted and rewarded by him. And this was one 
 oreat Part of his Bufmefs, which he performed in thofe 
 many Sermons and Precepts we find fetdown in the Go/pel. 
 And herein he is our Prophet, it being the Work of a 
 Prophet of old, not only to foretel, but to leach. Our 
 Duty in this Particular is to hearken diligently to him, 
 to be rnoft ready and defirous to learn that Will of God, 
 which he came from Heaven to reveal to us. 
 
 20. Thefecsnd Thing he was to do for us, was to/a- 
 tisfy God for our Sins, not only that one of Adam, but 
 all the Sins of all Mankind that truly repent and amend, 
 and by this Means to obtain for us Forgivenefs of Sins, 
 the Favour of God, and fo to redeem us from Hell and 
 eternal Damnation, which was the Punifliment due to 
 our Sin. All this he did for us by his Death. He offered 
 up himfelf a Sacrifice for the Sins of all thofe who hear- 
 tily bewail and forfake them. And. in this he is our 
 
Of the Nccejfity of Caring for the Soul, ix 
 
 Prie/i, it being the Prieft's Office to offer Sacrifice for 
 the Sins of the People. Our Duty in this Particular is, 
 Firjl, Truly and heartily to repent us of, and forfake 
 our Sins, without which they will never be forgiven us, 
 tho' Chriit have died. Secondly, Stedfaftly to believe, 
 that if we do that, we (hall have the Benefits of that 
 Sacrifice of his ; all our Sins, how many and great {o- 
 ever, ihall be forgiven us, and we faved from thofe 
 eternal Punifhmencs, which were due unto us for them. 
 Another Part of the Piie/i's Office was bltjjir.g and pray- 
 ing for the People ; and this alfo Chriit performs to us. 
 It was his fpecial Commiflion from his Father to blefs 
 us, as St. Peter tells us, Ads iii. 26. God fent his Son 
 Jefus to blefs you : And the following Words Ihew where- 
 in that Bleffing confiib, in turning aivay every one of you 
 from his Iniquity Thofe Means which he has ufed for 
 the turning us from our Sins, are to be reckoned, of all 
 other, the greateit Bleflings ; and for the other Part, 
 that of Praying, that he not only performed on Earth, 
 but continues Hill to do it in Heaven ; He Jits on the 
 right Hand of God, and makes Requefi for us, Rom. viii. 
 34. Our Duty herein is, not to refift this unfpeakable 
 Blefling of his, but to be willing to be thus blefled, in 
 the being turned from our Sins ; and not to make void 
 and fruitlefs all his Prayers and lnterceffons for us, which 
 will never prevail for us, whilft we continue in them. 
 
 2 1 . The third Thing that Chri/l was to do for us, 
 was to enable us, or give us Strength, to do what God 
 requires of us. This he doth, fir/}, by taking off from 
 the Hardnefs of the Law given to Adam, which was ne- 
 ver to commit the lead Sin, upon Pain of Damnation ; 
 and requiring of us only an hone/1 and hearty Endeavour 
 to do what we are able ; and where we fail, accepting 
 of fincere Repentance. Secondly, By fending his Holy Spi- 
 rit into our Hearts to govern and rule us, to give us 
 Strength to overcome Temptations to Sin, and to do 
 all that he now under the Gofpel requires of us ; and 
 in this he is our King ; it being the Office of a King to 
 govern and rule, and to fubdue Enemies. Our Duty in 
 this Particular is, to give up ourfelves obedient Subjecls 
 ©f bis, to be governed and ruled by him, to obey all 
 
 his 
 
x The P REF AC E. 
 
 his Laws, not to take Part with any Rebel ; that is, not 
 to cherifh any one Sin. but diligently to pray for his 
 Grace to enable us to fubdue all, and then carefully to 
 make ufe of it to that Purpofe. 
 
 22. Laftly, He has purchafed for all that faithfully 
 obey him, an eternal glorious Inheritance, the Kingdom of 
 Heaven, whither he is gone before to take Pofftflioa 
 for us. Our Duty herein is to be exceeding careful, 
 that we forfeit not our Parts in it ; which we (hall cer- 
 tainly do, if we continue impenitent in any Sin,: Se- 
 condly, Not to fallen our Ajfeclions en this World, but 
 to raife them, according to the Precept of the Apoftle, 
 Col. iii. 2. Set your Jjfefiions on 1 kings above, not 
 on things on the Earth ; continually longing to come 
 to the Pofieffion of that blefled Inheritance of ours, in 
 Comparifon whereof ail Things here below mould feem 
 vile and mean to us. 
 
 23. This is the Sum of that fecond Covenant we are 
 now under, wherein you fee what Chrift hath done, 
 how he executes thofe three great Offices of King, Prie/l, 
 and Prophet : As alfo what is required of us ; without 
 our faithful Performance of which, all that he hath 
 done (hall never Hand us in any Stead ; for he will never 
 be a Priefi to fave any, who take him not as well for 
 their Prophet to teach, as their AV*^ to rule them ;• Nay, 
 if we neglect our Part of this Covenant, our Condition 
 will be yet worfe than if it had never been made ; for 
 we (hall then be to anfwer, not for the Breach of Law 
 only, as in thejirft, but for the Abufe of Mercy, which 
 is of all Sins the moft provoking. On the other Side, 
 if we faithfully perform it, that is, fet ourfelves hear- 
 tily to the obeying of every Precept of Chrift, not go- I 
 ing on wilfully in any one Sin, but bewailing and for- m[ 
 faking whatever we have formerly been guilty of, it is I 
 then moft certain, that all the forementioned Benefits of I 
 Chrift belong to us. 
 
 24. And now you fee how little Reafon you have to I 
 calt off the Care of your Souls, upon a Conceit they I 
 are paft Cure, for that it is plain they are not ; nay, cer- I 
 tainly, they are in that very Condition, which of all I 
 others makes them fiueft for our Care. If they had I 
 
 notl 
 
Of the NeceJ/ity of Caring for the Soul xi 
 
 not been thus redeemed by Chri/i, they had been then fo 
 hopelefs, that Care would have been in vain ; on the 
 other Side, if his Redemption had beenfuch, that all 
 Men mould be faved by it, though they live as they 
 lilt, we mould have thought it needlefs to take Care for 
 them, becaufe they were fafe without it. But it hath 
 pleafed God fo to order it, that our Care mult be the 
 Means, by which they muft receive the Good, even of 
 all that Chrijl hath done for them. 
 
 25. And now, if after all that God hith done to fave 
 thefe Souls of ours, we will not bellow a little Care on 
 them our felves, we very well deferve to perilh. If a 
 Pbyfician mould undertake a Patient, that were in fome 
 defperate Difeafe, and by his Skill bring him fo far out 
 of it, that he were fure to recover, if he would but 
 take Care of himfelf, and obferve thofe Rules the Phy- 
 fician fet him ; would you not think that Man weary of 
 his Life that would rtfufe to do that ? So certainly that 
 Man is weary of his Soul, wilfully calls it away, that 
 will not content to thofe eafy Conditions by which he 
 may fave it. 
 
 26. You fee how great Kindnefs God hath to thefe Souls 
 of ours; the whole Trinity, Father, Son and Holy Ghoft, 
 have all done their Parts for them. The Father gave 
 his only Son ; the Son gave himlelf, left his Glory, and 
 endured the bitter Death of the Crofs, merely to keep 
 our Souls from perilhing ; the Holy Gkoji is become, as 
 it were, our Attendant, wait-> upon us with continual Of- 
 fers of his Grace, to enable us to do that which may 
 preferve them ; nay, he is fo defirous we mould accept 
 thofe Oifeis of his, that he is faid to be grieved, when 
 we refufe them, Eph. iv. 30. Now what greater Dif- 
 grace and Affront can we put upon God, than to defpife 
 what he thus values? That thofe Souls of ours, which 
 Chrilt thought worthy every Drop of his Blood, we 
 mould not think worth any Part of our Care? We ufe, 
 in Things of the World, to rate them according to the 
 Opinion of thofe who are belt fkilled in them : Now 
 certainly God, who made our Souls, belt knows the 
 Worth of them ; and fince he prizes them fo high, let 
 ps (if/it be but in Reverence to him) be alhamed to 
 
 neglect 
 
xii The PREFACE. 
 
 negle& them, efpecially now that they are in fo hopeful 
 a Condition, that nothing but our own Carelefnefs can 
 poiTibly deitroy them. 
 
 27. I have now briefly gone ov*r thofe four Motives 
 of Care I at firft propofed, which are each of them fuch 
 as never mifTes to ftir it up towards the Things of this 
 World ; and I have alfo fhewed you, how much more rea- 
 fonable, nay, neceffary it is, they mould do the like for 
 the Soul. And now what can J fay more, but conclude 
 in the Words of Ifaiah, Chap. xlvi. 8. Remember this, 
 and Jbeiv your/elves Men j that is, deal with your Sou/, 
 as your Realon teaches you to do with all other Things 
 that concern you. And fure this common Juftice binds 
 you to ; for the Soul is that which furnifties you with 
 that keafon which you exercife in all your worldly Bufi- 
 nefs : And fhall the Soul itfelf receive no Benefit from 
 that Reafon which it affords you ? This is as if a Mafter 
 of a Family ■, who provides Food for his Servants, mould 
 by them be kept from eating any himfelf, and fo re- 
 main the only ftarved Creature in his Houfe. 
 
 28. And as Juftice ties you to this, fo Mercy doth 
 likewife : You know the poor Soul will fall into endlefs 
 and unfpeakable Miferies, if you continue to neglect it ; 
 and then it will be too late to confider it. The laft Re- 
 fuge you can hope for is God's Mercy ; but that you have 
 defpifed and abufed. And with what Face can you, in 
 your greatefl Need, beg for his Mercy to your Souls, 
 when you would not afford them your own? No, not 
 that common Charity of confidering them, of bellow- 
 ing a few of thofe idle Hours, you know not(lcarce) 
 how to pafs away, upon them ? 
 
 29. Lay this to your Hearts; and, as ever you hope 
 for Gad's Pity, when you moft want it, be fure in Time 
 to pity yourfelves, by taking that due Care of your pre- 
 cious Souls which belongs to them. 
 
 30. If what hath been faid, have perfuaded you to 
 this fo necejfary a Duty, my next Work will be to tell 
 you how this Care muft be employed j and that, in a 
 Word, is, in the doing of all thofe Things which tend to 
 the making the Soul happy, which is the End of our Care : 
 And what thofe are, I come now to mew you. 
 
 SUN- 
 
 1 
 
SUNDAY I. 
 
 Of the Duty of Man by the Light of Nature, 
 by the Light of Scripture : Tbe three great 
 Branches of Man* s Duty to God, our Selves, 
 our Neighbour : Our Duty to God ; of 
 Faith, the Promifes, of Hope, of Love, of 
 Fear, of T'rufi. 
 
 Sect. i.lrw'fe "~ ' "SHE Benefits purchafed form 
 by Chrifty are fuch as will 
 undoubtedly make the Soul 
 happy ; for eternal Happi- 
 nefs it felf is one of them : 
 But becaufe thefe Benefits 
 belong not to us, till we per- 
 form the Condition required of us, whoever defires the 
 Happinefs of his Soul, mull fet himfelf to the perform- 
 ing of that Condition. What that is, I have already 
 mentioned in the general, 'That it is the hearty, honefl 
 Endeavour of obeying the whole W "ill of God. But then 
 that Will of God containing under it many Particulars, 
 it is neceffary we mould alfo know what thofe are; that 
 is, what are the feveral Things that God now requires 
 of us, our Performance whereof will bring us to ever- 
 lafting Happinefs; and the Negleft toendlefs Mifery. 
 2. Of thefe Things there are fome ^- , , . , 
 
 which God hath fo llamped upon our / A r . * 
 oil mil of Nature. 
 
 oouls, that we naturally know them ; J 
 
 that is, we Ihould have known them to be our Duty, 
 
 though 
 
2 The Whole Duty of Man. 
 
 though we had i^ever been told fo by the Scripture. 
 That this is fo, we may fee by thofe Heathens, who, 
 having never heard of either Old or New Teftament, 
 do yet acknowledge themfelves bound to fome general 
 Duties, as, to worfhip God, to be juft, to honour their 
 Parents, and the like : And as St. Paul faith, Rom. ii. 
 I 5 . Their Confciences do in thofe Things accufe cr excufe 
 them ; that is, tell them, whether they have done what 
 they mould in thofe Particulars, or no. 
 
 3.Now,though Chrift hath brought greater Light into 
 the World, yet he never meant by it to put out any of that 
 natural Light, which God hath fet up in our Souls: 
 Therefore let me here, by the Way, advife you, not to 
 walk contrary even to this leffer Light j I mean, not to 
 venture on any of thofe Ads, which meer natural Con- 
 fidence will tell you are Sins. 
 
 4. It is juft Matter of Sadnefs to any chriftian Heart, 
 to fee fome in thefe Days, who profefs much of Reli- 
 gion, and yet live in fuch Sins, as a meer Heathen would 
 abhor ; Men, that pretending to higher Degrees of Light 
 and Holinefs, than their Brethren do, yet pra&ife con- 
 trary to ail the Rules of common Honefty, and make it 
 Part of their chriftian Liberty fo to do ; of whofe Se- 
 ducement it concerns all that love their Souls to beware: 
 And for that purpofe let this be laid as a Foundation, 
 That that Religion or Opinion cannot be of God, nuhicb 
 allows Men in any Wickednefs. 
 
 5 . But tho' we muft not put out this Light, which God 
 hath thus put into our Souls, yet this is not the only 
 Way whereby God hath revealed his Will ; and there- 
 fore we are not to reft here, but proceed to the Know- 
 ledge of thofe other Things, which God hath by other 
 Means revealed. 
 
 6. The Way for us to come to know them is by the 
 77 f h ^ Scriptures, wherein are fet down thofe fe- 
 <, 3 . *& °* veral Commands of God, which he hath 
 
 cnpture. ^. yen fo ^ ^ £ u | e f our Duty. 
 
 7. Of thofe, fome were given before Chrift came in- 
 to the World ; fuch are thofe Precepts we find fcattered 
 throughout the Old Teftament, but efpeoially contained 
 in the Ten Commandments, and that excellent Book! 
 
Sund. i. The Light of Scripture. 
 
 of Deuteronomy ; others were given by Chrift, who ac 
 ded much, both to the Law implanted in us by Nature; 
 and that of the Old Teftament : and thofe you (hall 
 find in the New Teftament, in the feveral Precepts given 
 by Him and his Apoftles. but efpecially in that divine 
 Sermon on the Mount, fet down in the fifth, fixth, and 
 feventh Chapters of St Matthews Gofpel. 
 
 8. All thefe (hould be feverally fpoke to ; but becaufe 
 that would make the Difcourfe very long, and fo lefs fit 
 for the meaner Sort of Men, for whofe Ufe alone it is 
 intended, I choofe to proceed in another Manner ; by 
 fumming up all thefe together, and fo, as plainly as lean, 
 to lay down what is now the Duty of every Chriftian. 
 
 9. This I find briefly contained in the Words of the 
 Apoftle, Tit. ii. 12. That we Jhould live „-. , 
 
 /oberly, rigbteoujly, and godly in this pre- „ 
 
 fent IVorld: Where the Word Soberly, f£*'/y *'. 
 contains our Duty to our/elves ; righte- r% * 
 cujly, our Duty to our Neighbour; and u ^ % 
 godly our Duty to God. Thefe therefore fhall be t},- 
 Heads of my Difcourfe, our DUTY to GOD, OUR 
 SELVES and our NEIGHBOUR. I begin with that 
 to God, that being the bed Ground-work whereon to 
 build both the other. 
 
 io. There are many Parts of our DUTY to GOD: 
 The two chief are thefe ; firft, to ac- 
 knowledge him to be God ; fecondly, Duty to God. 
 to have no other. Under thefe are con- 
 tained all thofe Particulars, which make up our whole 
 Duty to God ; which fhall be (hewed in their Order. 
 
 1 1. To acknowledge him to be God, is to believe 
 him to be an infinite glorious Spirit, that 
 was from everlafting, without Beginning, jQcknonvhdg- 
 
 iand (hall be to Everlafting, without End; ing him to be 
 that he is our Creator, Redeemer, God. 
 San&ifier, Father, Son, and Holy Ghoft, 
 one God blefled for ever, that he is fubjeft to no 
 Alteration, but is unchangeable; that he is no bodily 
 SubHance, fuch as our Eyes may behold, but fpiritual 
 and invifible, nvhom no Man hathfeen or can fee, as the 
 
7be Whole Duty of Man, 
 
 ■ great and excellent, beyond all that our Wit or Conceit 
 
 B can imagine : That he hath received his Being from 
 
 B tone, and gives Being to all Things. 
 
 f 12. All this we are to believe of him, in regard of 
 
 I JiisEffence, and Being : But befides this he is fet forth 
 
 to us in the Scripture by feveral Excellencies, as that he 
 
 .s of infinite Goodnefs and Mercy, Truth, Juftice, Wif- 
 
 dom, Power, All-fufficiency, Majefty ; that he difpofes 
 
 and governs all Things by his Providence; that he 
 
 knows all Things, and is prefent in all Places : Thefe 
 
 are by Divines called the Attributes of God, and all 
 
 ^thefe we muft undoubtedly acknowledge j that is, we 
 
 'muft firmly believe all thefe divine Excellencies to be 
 
 in God, and that in the greateft Degree ; and fo that 
 
 they can never ceafe to be in him ; He can never be 
 
 Other than infinitely Good, Merciful, True, &c. 
 
 13. But the acknowledging him for o«r God fignifies 
 yet more than this ; it means that we mould perform to 
 iim all thofe feveral Parts of Duty, which belong from a 
 Creature to his God : What thofe are I am now to tell you. 
 
 14. TheFiift is FAITH, or Belief, net only that 
 _, . , forementioned of his Eflence and Attri- 
 
 butes, but of his Word, the believing mod 
 firmly, that all that he faith is perfectly true. This ne- 
 ceffarily arifes from that Attribute, his Truth ; it being 
 natural for us to believe whatfoever is faid of one of 
 whofe Truth we are confident. Now the holy Scrip- 
 tures being the Word of God, we are therefore to con- 
 clude, that all that is contained in them is moft true. 
 
 15. The Things contained in them are of thefe four 
 
 ,. j Sorts: Firft, Affirmations, fuch are all 
 OfbisAjjir- the StQries of the BibIej when h is fai(J> 
 
 nations. fuch afid fuch Things came fo ard fo tQ 
 
 pafs; Chriftwas born of a Virgin, was laid in a Man- 
 ger, &c . And fuch alfo are many Points of Doctrine ; as 
 that there are three Perfons in the Godhead, that Cbrift 
 is the Son of God, and the like. All the Things of thif 
 Sort, thus delivered in Scripture, we are to believe mr 
 true. And not only fo, but becaufe they are all writt 
 for our Inftruttion, we are to confider them for ^ 
 Purpofe, that is, by them to lay that Foundatir 
 
 Ch; 
 
Sand. i. Of Faith. y 
 
 pofe ; but thefe I fuppofe fufficient to allure any Man 
 of this one great Truth, that all that Chrift hath done for 
 us, was directed to this end, the bringing us to live Chri- 
 Jtianly ; or, in the words of St. Pa.ul, To teach us, that 
 denying Ungodline/s, and worldly Lufis, nvejbould live fi- 
 ber ly, righteoujly, and godly in this prefent World. 
 
 22. Now we know Chrift is the Foundation of all 
 the Promifes j /„ him all the Promifes of God are Tea 
 and Amen, 2 Cor. i. 20. And therefore, if God gave 
 Chrift to this end, certainly the Promifes are to the fame 
 alfo. And then, how great an Abufe of them is it, to> 
 make them ferve for Purpofes quite contrary to what 
 they were intended ? <viz. to the incouraging us in 
 Sins ; which they will certainly do, if we perfuadeour 
 felves they belong to us, how wickedly foever we live. 
 The Apoftle teaches us another ufe of them, 2 Cor. 
 vii. 1. Having therefore thefe Promifes, let us cleanfe 
 our fe he s from all Filthinefs of the Flejh and Spirit, per- 
 fecting Holinefs in the Fear of God. When we do thus, 
 we may juftly apply the Promifes to our felves, and 
 wich Comfort expect our Parts in them. But till then, 
 though thefe Promifes be of certain Truth, yet we can 
 reap no Benefit from them, becaufe we are not the Per- 
 fons to whom they are made, that is, we perform not 
 the Condition required to give c us Right to them. 
 
 23. This is the Faith or Belief required of us towards 
 the things God hath revealed to us in the Scripture, 
 to wit, fuch as may anf«ver the end for which thev 
 were fo revealed, that is, the bringing us to -gocd 
 Lives; the bare believing the Truth of them, without 
 this, is no more than the Devils do, as St. Jam^s tells 
 us, Chap. ii. 19. only they are not fo unreafonable af 
 fome of us are, for they will tremble, as knowing we, I 
 this Faith will never do them any good. But many of 
 us go on confidently, and doubt not the Sufficiency of 
 our Faith, though we have not the leaft Fruit of Obe- 
 dience to approve it by. Let fuch hear Sr. James" s Judg- 
 ment in the Point, Chap. ii. 26. As the B:dy <w':tho-t 
 the Spirit is dead, fo Faith, if it have not Works, is 
 dead alfo. 
 
 B 24. A 
 
^ 
 
 8 The Whole Duty of Man. 
 
 24. A fecond Duty to God is Hope, that is, a comfort- 
 
 able Expectation of thefe good Things 
 Hope. he hath promifed. But this, as I told 
 
 you before of Fai;h, muft be fuch as 
 agrees to the Nature of the Promifes, which being fuch 
 as requires a Condition on our part, we can hope no 
 further, than we can make that good ; or if we do, we 
 
 arefo far from performing by it this Duty 
 Prefumption. of Hope, that we commit the great Sin 
 
 of Prefumption, which is nothing elfe 
 but hoping, where God hath given us no ground to 
 hope ; this every Man doth, that hopes for Pardon of 
 Sins, and Eternal Life, without that Repentance and 
 Obedience to which alone they are promifed. The 
 true Hope is that which purifies us, St. John faith, 
 1 Epift. iii. 3. Every Man that hath this Hope in him, 
 purifieth himfelf e<ven as he is pure ; that is, it maketh 
 him leave his Sins, and earneftly endeavour to be holy 
 as Chrift is ; and that which doth not fo, how confident 
 foever it be, may well be concluded to be but that Hope 
 of the Hypocrite, which Job allures us (hall perilh. 
 
 25. But there is another way of tranfgreffing this 
 
 Duty, befides that of Prefumption, and 
 Defpair. that is by Defperation, by which I 
 
 mean not» that which is ordinarily fo 
 called, viz. the defpairing of Mercy, fo long as we 
 continue in our Sins, for that is but juft for us to do : 
 But I mean fuch a Defperation as makes us give over 
 Endeavour, that is, when a Man that fees he is not at 
 the prefent fuch a One as the Promifes belong to, con- 
 cludes he can never become fuch, and therefore neglects 
 all Duty, and goes on in his Sins.' This is indeed the 
 fmful Defperation, and that, which if it be continued 
 in, muft end in Deftruclion. 
 
 26. Now the Work of Hope is to prevent this, by 
 fetting before us the Generality of the Promifes, that 
 they belong to all that will but perform the Condition. 
 And therefore, though a Man have not hitherto per- 
 formed it, and fo hath yet no Right to them, yet Hope 
 will tell him, that that Right may yet be gained, if he 
 will now fet heartily about it. It is therefore ftrange 
 
 Folly 
 
Sund. i. Of Despair. 9 
 
 Folly for any Man, be he never fo finful, to give up 
 himfelf for loft ; when, if he will but change his Courfe, 
 he (hall be as certain to partake of the Promifes of 
 Mercy, as if he had never gone on in thofe former Sins. 
 
 27. This Chrift (hews us in the Parable of the Pro- 
 digal, Luke xv. where we fee that Son, which had run 
 away from his Father, and had confumed the Portion 
 given him, in riotous living, was yet (upon his Return 
 and Repentance) ufed with as much Kindnefs by his 
 Father, as he that had never offended; nay, with higher 
 and more paffionate Expreflions of Love. The Intent 
 of which Parable was only to (hew us, how gracioufly 
 our heavenly Father will receive us, how great foever 
 our former Sins have been, if we (hall return to him 
 with true Sorrow for what is pad, and fincere Obedi- 
 ence for the Time to come ; nay, fo acceptable a thing 
 is it to God, to have any Sinner return from the Error 
 of his Ways, that there is a kind of Triumph in Hea- 
 ven for it, There is Joy in the Pre fence of the Angels of 
 God over one Sinner that repent eth, Lukexv. in. And 
 now, who would not rather chufe, by a timely Repen- 
 tance, to bring Joy to Heaven, to God and his holy 
 Angels, than by a fullen Defperation to pleafe Satan and 
 his accurfed Spirits ; efpecially, when by the former we 
 (hall gain endlefs Happinefs to our felves, and by the 
 latter as endlefs Torments? 
 
 28. A third Duty to God is Love; there are two 
 common Motives of Love among Men. 
 
 The one, the Goodncfs and Excellency Love, its Mt~ 
 of the Perfon ; the other, his particular fives. 
 Kindnefs and Love to us: And both 
 thefe are in the higheft degree in God. 
 
 29. Firft, he is of infinite Goodnefs and Excellency 
 in himfelf: This you were before taught 
 
 to believe of him, and no Man can God's Excel' 
 doubt it that confiders but this one thing, iency. 
 that there is nothing good in the World, 
 but what hath received all its Goodnefs from God : His 
 Goodnefs is as the Sea, or Ocean, and the Goodnefs of 
 all Creatures, but as fome fmall Streams flowing from 
 . the Sea. Now you would certainly think hirn a mad 
 B 2 Man, 
 
io The Whole Duty of Man. 
 
 Man, that mould fay, the Sea were not greater thanfome 
 little Brook ; and certa ; nly it is no lefs Folly to fuppofe, 
 that the Goodnefs of God doth not as much (nay, infi- 
 nitely more) exceed that of all Creatures. Befides, the 
 Goodnefs of the Creature is imperfect, and mixed with 
 much Evil ; but his is pure and entire, without any fuch 
 Mixture. He is perfectly holy, and cannot be tainted 
 with the leaft Impurity, neither can be the Author of 
 any to us ; for though he be the Caufe of all the Good- 
 nefs in us, he is the Caufe of none of our Sins. This 
 St. 'James exprefly tells us, Chap. i. 13. Let no Man 
 fay 'when he is tempted, I o.m tempted of God ; for God 
 cannot be tempted with Evil, neither tempt eth he any Man. 
 30. But, Secondly, God is not only thus good in 
 himfelf, but he is alfo wonderful good, that is, kind 
 and merciful to us : We are made up 
 His Kindnefs of two Parts, a Soul and a Body, and 
 to us. to each of thefe God hath exprefled in- 
 
 finite Mercy and Tendernefs. Do but 
 confider what was before told you of the SECOND 
 COVENANT, and the Mercies therein offered, even 
 Chrift himfelf and all his Benefits ; and alfo that he of- 
 fers them fo fincerely and heartily, that no Man can 
 mifs of enjoying them but by his own default. For he 
 doth mod really and affectionately defire we mould 
 embrace them and live; as appears by that folemn Oath 
 of his, Ezekiel xxxiii. 1 1 . As 1 live, faith the Loid, I 
 have no Pleafure in the Death of the Wicked, but that 
 the Wicked turn from his Way and live ; whereto he 
 adds this paffionate Expreflion, Turn ye, turn ye from your 
 evil Ways, for ivhy nvill ye die ? To the fame Purpofe 
 you may read, Ezckielxvni. Confider this, I fay, and 
 then furely you cannot but fay he hath great Kindnefs 
 to our Souls. Nay, let every Man but remember with 
 himfelf the many Calls he hath had to Repentance and 
 Amendment ; fometimes outward by the Word, fome- 
 tinies inward by the fecret Whifpers of God's Spirit in 
 his Heart, which were only to wooe and intreat him to 
 avoid eternal Mifery, and to accept of eternal Happi- 
 nefs: Let him, I fay, remember thefe, together with 
 thofe jnany other Means God hath ufed towaid him for 
 
 the 
 

 Sund. i. Of Love of GOD. ji 
 
 the fame end, and he will have Reafon to confefs God's 
 Kindnefs, not only to Men's Souls in general, but to 
 his own in particular. 
 
 31. Neither hath he been wanting to our Bodies; all 
 the good Things they enjoy, as Health, Strength, Food, 
 Raiment, and whatever elie concerns them, are meerly his 
 Gifts ; fo that indeed it is impoflible we mould be igno- 
 rant of his Mercies to them, all thofe outward Comforts 
 and Refrefhments, we daily enjoy, being continual Ef- 
 fects and Witneflfes of it : And though fome enjoy more 
 of thefe than others, yet there is no Perfon but erjoys fo 
 much in one kind or other, as abundantly fl>ews God's 
 Mercy and Kindnefs to him in refpeft of his Bo Jy. 
 
 3Z. And now, furely, you will think it but reafonable 
 we (hould love him, who is in all refpefts thus lovely : 
 Indeed, this is a Duty fo generally acknowledged, that 
 if you fhould afk any Man the Queftion, whether be 
 loved God or no, he would think you did him great 
 wrong to doubt of it; yet for all this, it is too plain 
 that there are very few that do indeed love him : And 
 this will foon be proved to you by examining a little, 
 what are the common Effects of Love, which we be-ir 
 to Men, like our felves, and then trying whether we cart 
 fhewany fuch Fruits of our Love to God. 
 
 33. Of that fort there are divers, but for, Shortnefs, I 
 will name but two. The firft is a De- 
 fire of Pleafing, the fecond a Defire of Fruit of Love, 
 Enjoyment. Thefe are conftantly the Defire of p!ea- 
 Fruits of Love. For the firft, 'tis known fwg. 
 by all, that he that loves any Ferfon is 
 very defirous to approve himfelf to him ; to do whatfo- 
 ever he thinks will be pleafing to him ; and according 
 to the degree of Love, fo is this Defire more or lefs ; 
 where we love earneltly, we are very earneft, and care- 
 ful to pleafe. Now, if we have indeed that Love to 
 God we pretend to, it will bring forth this Fruit, w 
 fliall be careful to pleafe him in all things. Therefore 
 as you judge of the 7ree by tis Fruits, fo may you judge 
 of your Love of God by this Fruit of it: Nay, indeed, 
 this is the Way of Tryal, which Chrift himfelf hath 
 given us, John xiv. 15. If ye love me, keep my Com- 
 B 3 mandmentiy 
 
12 Vbe Whole Duty of Man. 
 
 mandments; and St. John tells us, i Epift. v. 3. that 
 this is the Love of God, that ive walk after his Com- 
 mandments. And where this one Proof is wanting, it 
 will be impoflible to teftify our Love to God. 
 
 34. But it muft yet be farther confidered, that this 
 Love of God muft not be in a low or weak degree, 
 for befides that the Motives to it, his Excellency and 
 his Kindnefs, are in the higheft, the fame Com- 
 mandment which bids us love God, bids us love him 
 moith all our Hearts, and with all our Strength \ that is, 
 as much as is poflible for us, and above any thing elfe. 
 And therefore to the fulfilling of this Commandment, it 
 is neceflary we love him in that degree ; and if we do 
 fo, then certainly we mall have not only fome flight and 
 faint Endeavours of pleafing, but fuch as are moft dili- 
 gent and earned, fuch as will put us upon the moft pain- 
 ful and coftly Duties, make us willing to forfake our own 
 Eafe, Goods, Friends, yea, Life it felf, when we can- 
 not keep them without difobeying God. 
 
 35. Now examine thy felf by this ; Haft thou this 
 Fruit of Love to fhew? Dolt thou make it thy conftant 
 and greateft Care to keep God's Commandments ? To 
 obey him in all things? Earneftly labouring to pleafe 
 him to the utmoft of thy Power, even to the forfaking 
 of what is deareft to thee in this world ? If thou doft, 
 thou mayeft then truly fay, thou loveft God. ^But on the 
 contrary, if thou wilfully continued in the Breach of 
 many, nay, but of any one Command of his, never 
 deceive thy felf, for the Love of God abides not in 
 thee. This will be made plain to you, if you confider 
 what the Scripture faith of fuch, as that they are Ene- 
 mies to God by their wicked Works, Col. i. 2 1 . That 
 the carnal Mind (and fuch is every one that continues 
 'wilfully in Sin) is Enmity with God, Rom. viii. 7. That 
 he thaty?«i wilfully, tramples under Foot the Son of God, 
 and doth defpight unto the Spirit of Grace, Heb. x. 29. 
 and many the like. And therefore unlefs you can think 
 Enmity, and Trampling, and Defpight, to be Fruits of 
 Love, you muft not believe you love God, whilft you 
 go on in a wilful Difobedience to him. 
 
 36. A 
 
Sund, i. Of Love of GOD. 13 
 
 36. A fecond Fruit of Love, I told you, was Defire 
 of Enjoying. This is conftantly to be 
 
 teen in our Love to one another. If Defire of En- 
 you have a Friend whom you entirely joying. 
 love, you defire his Conversation, wilh 
 to be always in his Company : And thus will it be alfo in 
 our Love to God, if that be as great and hearty as this. 
 
 37. There is a two fold Enjoying of God j the one 
 imperfect in this Life, the other more perfect and com- 
 pleat in the Life to come: That in this Life is that 
 Converfation, as I may call it, which we have with 
 God in his ordinances, in Praying and Meditating, in 
 hearing his Word, in receiving the Sacrament, which 
 are all intended for this Purpofe, to bring us into an 
 Intimacy and Familiarity with God, by fpeaking to him, 
 and hearing him fpeak to us. 
 
 38. Now ]f we do indeed love God, we (hall cer- 
 tainly hugely value and defire thefe Ways of Conver- 
 fing with him ; it being all that we can have in thii 
 Life; it will make us, with David, efteem One Day in 
 God's Courts better than a tbou/and, Pfal. Ixxxiv. i o. 
 we (hall be glad to have thefeOpportunities of approach- 
 ing to him, as often as it is poflible, and be careful to 
 ufe them diligently, to that end of uniting us (till more 
 to him ; yea, we (hall come to thefe fpiritual Exercifes 
 with the fame Chearfulnefs we would go to our deareft 
 Friend. And if indeed we do thus, it is a good Proof 
 of our Love. 
 
 39. But I fear there are not many have this to (hew 
 for it, as appears by the common Backwardnefs and 
 Umvillingnefs of Men to come to thefe, and their Negli- 
 gence and Heartlefsnefs when they are at them ! And can 
 we think that God will ever own us for Lovers of him, 
 whilft we have fuch Diflike to his Company, that we 
 will never come into it, but when we are dragged by 
 Fear or Shame of Men, or fome fuch worldly Motive ? 
 It is fure, you would not think that Man loved you, 
 whom you perceive to (hun your Company, and be loth 
 to come in your Sight. And therefore be not fo unrea- 
 fonable, as to fay, you love God, when yet you defire 
 to keep as far from him as you can. 
 
 B 4 40. But 
 
14 The Whole Duty of Man. 
 
 40. But befides this, there is another Enjoyment of 
 Gcd, which is more perfect and compleat, and that is, 
 our perpetual enjoying of him in Heaven, where we 
 fhail be for ever united to him, and enjoy him not now 
 and then only for fhort Spaces of Time, as we do 
 "here, but continually, without Interruption or breaking 
 off. . And certainly, if we have that degree of Love to 
 Gcd we ought, this cannot but be moll earneftly defired 
 hy us fomuch, that we (hall think no Labour too great 
 to compafs it. The feven Years that Jacob ferved for 
 Rachel, Gen. xxix. 20. femed to him but a few Days, 
 for the Love that he had to her. And furely , if we have 
 Love to God, wefhall not think the'Service of our whole 
 Lives too dear a Price for this full Enjoyment of him, 
 nor eileem all the Enjoyments of the World worth the 
 looking on in Companion thereof. 
 
 41. If we can truly tell our (elves we do thus long 
 for this Enjoyment of God, we may believe we love 
 him. But I fear again, there are but few that can thus 
 approve their Love. For if we look into Men's Lives, wc 
 ihall fee they are not generally fo fond of this Enjoyment, 
 as to be at any Pains to purchafe it. And not only Co, 
 but it is to be doubted, there are many, who, if it were 
 put to their Choice whether they would live here al- 
 ways to enjoy the Profit and Pleafure of the World, or 
 go to Heaven to erjoy God, would/ like the Children 
 of Gad and Reuben, fet up their R.eft on this fide Jordan, 
 Nurr.b. xxxii, and never defire that heavenly Canaan', 
 io clofedo their Affections cleave to Things below, which 
 ihews clearly they have not made God their Treafure ; 
 for then, according to our Saviour's Rule, Matth. vi. 2 r . 
 their Heart would be with him. Nay, faitheryet, it 
 is too plain that many of us fet fo little Value on this En- 
 joying of God, that we prefer the vileft and bafeft 
 iiins before him, and chufe to enjoy them, though by- 
 it we utterly kfe our Parts in ht'w, which is the Cafe of 
 every Man that continues wilfully in thofe Sins. 
 
 42. And now I fear, according to thefe Rules of 
 Tryal, many that profefs to love God, will be found 
 not to do fo. I conclude all with the Words of Saint 
 John, 1 Epift. iii. 18. which, though fpoken of the 
 
 Love 
 
Sund. r. Of F ear of GOD. r^ 
 
 Love of our Brethren, is very fitly applicable to this Love- 
 of God, Let us not love in Word, neither in Tongue ', 
 but in deed and in truth. 
 
 43. A fourth Duty to God is FEAR ; this arifes from 
 the Confideration both of his Juftice and 
 
 his Power: His Juftice is fuch, that he Fear. 
 will not clear the Wicked ; and his Power 
 fuch, that he is able to inflict the foreft Punimments upon 
 them : And that this is a reafonable Caufe of Fear, 
 Chrift himfelf tells us, Mat:h. x. 28. Fear him which is 
 able to deftroy both foul and Body in Hell. Many other 
 Places of Scripture there are, which commend to us this 
 Duty, as Pful. ii. IT, Serve the Lord with Fear. Pfal. 
 xxxiv. 9 Fear the Lord, ye that be his Saints. Prov. ix. 
 10. The Fear of the Lord is the Beginning of Wifdom, 
 and divers the Like. And indeed, all the Threatnings of 
 Wrath againft Sinners, which we meet with in the Scrip- 
 ture, are otrly to this end, to work this Fear in our Hearts. 
 
 44. Now this Fear is nothing elfe, but fuch an awful 
 Regard of God, as may keep us from offending him. 
 This the wife Man tells us, Prow. xvi. 17. The Fear of 
 the Lord it to depart from Evil: So that none can be 
 faid truly to fear God, that is not thereby with-htld from 
 Sin, and this is but anfwerable to that common Fear we 
 have towards Men ; whoever we know may hurt us, we 
 will beware of provoking: And- therefore if we be not 
 as wary of difpleafing God, it is plain we fear Men. 
 more than we do him. 
 
 45. How great a Madnefs this is, thus to fear Men. 
 above God, will foon appear, if we 
 
 compare what Man can do to us with The Folly of 
 that which God can. And firft, it is fure, fearing Men 
 it is not in the Power of Man (I might more than. 
 fay, Devils too) to do us any hurt, un- God, 
 lefs God permit and fuffer them to do 
 it : So that if we do but keep him our Friend, we may 
 fay with the Pfalmift, The Lord is on my fide ', 1 fear not 
 what Man can do unto me. For let their Malice be ne- 
 ver fo great, he can retrain and ke^p them from hurt- 
 ing us ; nay, he can change their Minds towards us,, 
 according to that of the Wife Man,P«*. xvi. 7 . When* 
 B 5 a Man's, 
 
1 6 Tbs Whole Duty of Man. 
 
 a Man's Ways pleafe the Lord, he maketh even his Ene- 
 mies to be at peace 'with him. A notable Example of 
 this we have in Jacob, Gen. xxxii. who, when his Bro- 
 ther Efau was coming againft him as an Enemy, God 
 wonderfully turned hisHeart, fo that he met him with 
 all the Expreffions of brotherly Kindnefs, as you may 
 read in the next Chapter. 
 
 46. But, Secondly, Suppofe Men were left at liberty 
 to do thee what Mifchief they could, alas ! their Power 
 goes but a little way ; they may perhaps rob thee of thy 
 Goods, it may be they may take away thy Liberty, or 
 thy Credit, or perchance thy Life too, but that thou 
 knoweft is the utmoft they can do. But now God can 
 do all this when he pleafes, and that which is infinitely 
 more, his Vengeance reaches even beyond Death it 
 felf, to the eternal Mifery both of Body and Soul in 
 Hell ; in Companion of which, Death is fo inconfide- 
 rable, that we are not to look upon it with any Dread. 
 Fear not them that kill the Body, and after that have 
 no more that they can do, faith Chrift, Luke xii. 4. and 
 then immediately adds, But I will forewarn you whom 
 yefhallfear, fear him which after he hath killed, hath 
 Power to caft into Bell, yea, 1 fay unto you fear him. 
 In which Words the Comparison is fet between the 
 greateft 111 we can fuffer from Man, the Lofs of Life 
 and thofe fadder Evils, God can inflicl on us ; and the 
 latter are found to be the only dreadful Things, and 
 therefore God only is to be feared. 
 
 47. But there is yet one thing farther confiderable 
 in this Matter, which is this, It is poflible we may 
 tranfgrefs againft Men, and they not know it : I may 
 perhaps Heal my Neighbour's Goods, or defile his Wife, 
 and keep it fo clofe that he mall not fufpecl me, and fo 
 never bring me to Punimment for it : But this we can- 
 not do with God ; he knows all things, even the mod 
 fecret Thoughts of our Hearts, and therefore though 
 we commit a Sin never fo clofely, he is fure to find us, 
 and will as furely, if we do not timely repent, punifh 
 B6 eternally for it. 
 
 48. And now furely it cannot but be confeiTed, that 
 it is much iafer difpleafing Men, than God -, yet, alas, 
 
 our 
 
Sund. i. Of Trust in GOD. xy 
 
 our Practice is as if we believed the direct contrary, 
 there being nothing more ordinary with us, than for the 
 avoiding of fome prefent Danger we fear from Men, to 
 rum our felves upon the indignation of God. And thus 
 it is with us, when either to fave our Eftates, or Credits, 
 or our very Lives, we commit any Sin ; for that is 
 plainly the chufing to provoke God, rather than Man. 
 
 49. But God knows, this Cafe of Fear of Men is not 
 the only one wherein we venture to difpleafe him ; for 
 we commit many Sins, to which we have none of this 
 Temptation, nor indeed any other; as for Inftance, 
 that of common Swearing, to which there is nothing 
 either of Pleafure or Profit to invite us. Nay, miny 
 times, we, who fo fear the Mifchiefs that other Men 
 may do to us, that we are ready to buy them off with 
 the greatefl Sins, do our felves bring all thofe very Mif- 
 chiefs upon us, by Sins of our own chufing. Thus 
 the carelefs Prodigal robs himfelf of his liftate ; the de- 
 ceitful and difhoneft Man, or any that Lives in open no- 
 torious Sin, deprives himfelf of his Credit; and the Drun- 
 kard and Glutton brings Difeafes on himfelf, to the (horten- 
 ing his Life. Andean we think we do at all fear God, 
 when that Fear hath fo little Power over us, that though 
 it be back'd with the many prefent Mifchiefs that attend 
 upon Sin, it is not able to keep us from them? Surely, 
 fuch Men are fo far from fearing God, that they rather 
 feem to defy him, refolve to provoke him, whatfoever 
 it colt them, either in this World or the next. Vet fo 
 unreafonably partial are we to our felves, that even fuch 
 as thefe will pretend to this Fear : You may examine 
 Multitudes of the mod grofs fcandalous Sinners, before you 
 (hall meet with one that will acknowledge he fears not 
 God. It is ftrange it mould bepoffible for Men thus to 
 cheat themfelves; but however, it is certain we cannot 
 deceive God, he will not be mocked, and therefore if 
 we will not now fo fear as to avoid Sin, we (hall one 
 Day fear, when it will be too late to avoid Punifhment. 
 
 50. A fifth Duty to God is that of 
 TRUSTING in him, that is, de- Trufi. 
 pending and refting on him ; and that 
 
 is, Firji, In all Dangers ; Secondly , In all Wants. We 
 
 are 
 
1 5 Ihe Whole Duty of Man. 
 
 are to reft on him in all our Dangers both fpiritual and 
 temporal. Of the firft fort, are all thofe Temptations, 
 by which we are in danger to be drawn to Sin. And 
 in this Refpecl he hath promifed, That if we rejiji the 
 Dewil, he /hall flee from us, Jam. iv. 7. 
 In allfpiri- Therefore our Duty is, Firfi, To pray 
 tual Dangers, earneftly for God's Grace, to enable us 
 to overcome the temptation : And, Se- 
 condly, To fet our felves manfully to combat with it, not 
 yielding, or giving Confent to it in the leaft degree ; and 
 >vhilit we do thus, we are confidently to relt upon God, 
 that his Grace will be fufficient for us, that he will either 
 remove the Temptation, or ftrengthen us to withftand it. 
 51. Secondly, In all outward and temporal Dangers 
 we are to reft upon him, as knowing 
 In all Temp*- that he is able to deliver us, and that he 
 ral. will do fo, if he fee it beft for us, and 
 
 if we be fuch to whom he hath pro- 
 mifed his Prote&ion, that is, fuch as truly fear him. 
 To this Purpofe we have many Promifes in Scripture, 
 P/al. xxxiv. 7. The Angel of the Lord tarrieth round about 
 them that fear him, and delivereth them ; and Pfal. 
 xxxiv. 22. The Lord delt'vereth the Souls of his Servants, 
 and all they that put their Trujl m himjball not he defti- 
 tute ; and diveis the like. 
 
 Alio we have many Examples, as that of the Three 
 Children in the Furnace, Dan. iii. That of Daniel in 
 the Lions Den, Dan. vi. and many others ; all which, 
 ierve to teach us this one Leflbn, that if we go on con- 
 icionably in performing our Duty, we need not be dif- 
 inayed for any thing that can befal us, for the God whom 
 we ferve is able to deliver us. 
 
 52. Therefore in all Dangers we are firft humbly to 
 pray for his Aid, and then to reft our 
 Notfeek to felves chearfully on him ; and affuring 
 deliver our ourfelves, that he will give fuch an If- 
 fel-ves by any fue as ftiall be m oft for our good. But 
 Sin. above all things, we muft be fure to fix 
 
 our Dependance wholfy on him, and not 
 to rely on the Creatures for help; much lefs muft we 
 foek to deliver our felves by any unlawful Means, that 
 
 is, 
 
Sund. 1/ Of Trust in GOD. 19 
 
 is, by the committing of any Sin ; for that is, like Saul, 
 1 Sam. xxviii. 8. Togo to the Witch, that is, to the Devil 
 for Help; fuch Courfes do commonly deceive our Hopes 
 at the prefent, and inftead of delivering us out of our 
 Straits, plunge us in greater, and thofe much more un- 
 comfortable ones, becaufe then we want that which is the 
 only Support, God's Favour and Aid, which we certain- 
 ly forfeit, when we thus feek to refcue ourfelves by any 
 finful Means. But fuppofing we could by fuch a way 
 certainly free ourfelves from the prefent Danger ; yet, 
 alas, we are far from having gained Safety by it ; we have 
 only removed the Danger from that which was lefsconfi- 
 derable, and brought it upon the moft precious Part of us, 
 our Souls, like an unfkilful Phyfician, that to remove a 
 Pain from the Finger ftrikes it to the Heart ; we are 
 therefore grofly mittaken, when we think we have play'd 
 the good Hufband in faving our Liberties or Eftates, or 
 Lives themfelves by a Sin ; we have not faved them, but 
 madlyover boughtthem,laidoutourvery Soulson them : 
 And Chrift tells us how little we fhall gain by fuch Bar- 
 gains, Matth. xvi. 26. What is a Man profited if he 
 Jballgain the whole World, and lofe his oiun Soul ? Let 
 us therefore refolve never to value any Thing we can pof- 
 fefs in this World at fo high a rate as to keep it at the 
 Price of the leaft Sin; but whenever things are driven 
 to fuch an IfTue, that we muft either part with fome, 
 perhaps all our worldly PofTeffions, nay, Life itfelf, or 
 elfe commit Sin, let us then remember that this is the 
 Seafon for us to perform that great and excellent Duty of 
 taking up the Crcfs, which we can never fo properly do 
 as in this Cafe ; for our bearing of that, which we have 
 no poffible way of avoiding, can at moft be faid to be but 
 the carrying of the Crofs ; but then only can we be faid 
 to take it up, when having a Means of efcaping it by a 
 Sin, we rather chufe to endure the Crofs, than commit 
 the Sin ; for then it is not hid on us by any unavoida- 
 ble Neceffity, but we willingly chufe it ; and this is high- 
 ly acceptable with God, yea, withal fo ftridly required 
 by him, that if we fail of performing it when we are 
 put to the Trial, we are not to be accounted Followers 
 of Chriit, for fo himfelf hath exprefly told us, Matth. 
 
 xvi. 
 
20 The Whole Duty of Man. 
 
 xvi. 24. If any Man come after me, let him deny him- 
 felf and take up his Crofs, and follow me ; and fo again, 
 Mark viii. 34. It were therefore a good Point of fpiri- 
 tual Wifdom for us, fometimes by fome lower Degrees 
 of Self-denial to fit our felves for this greater, when we 
 fhall be called to it ; we know, he that expects to run a 
 Race, will before hand be often breathing himfelf, that 
 he may not be foiled, when he comes to run for thePrize : 
 in like manner 'twill be fit for us, fometimes to abridge 
 our felves fomewhat of our lawful Pleafure, or Eafe, or 
 Profit, fo that we may get fuch a Maftery over our felves, 
 as to be able to renounce all, when our obedience to God 
 requires it. 
 
 53. And as we are thus to truft on God for Delive- 
 
 rance from Danger, fo are we likewife 
 In all wants for Supply of our Wants, and thofe 
 Spiritual. again are either Spiritual or Temporal : 
 
 Our Spiritual Want is that of his Grace, 
 to enable us to ferve him, without which we can do 
 nothing; and for this we are to depend on him, pro- 
 vided we neglect not the Means, which are Prayer and 
 a careful ufing of what he hath already beftowed on us : 
 For then we have his promife for it, He will give the 
 holy Spirit to them that ask it, Luke xi 13. And, Unto 
 him that hath Jhall be given, Matth. xxv. 29, that is, To 
 him that hath made a good ufe of that Grace he hath al- 
 ready, Godwdl give more. We are not therefore to af- 
 fright our felves with theDifficulty of thofeThingsGod re- 
 quires of us, but remember he commands nothing, which 
 he will not enable us to perform, if we be not wanting to 
 our felves. And therefore let us fincerely do our Parts, 
 and confidently afture ourfelves, God will not fail of his. 
 
 54. But we have likewife temporal and bodily wants, 
 
 and for the Supply of them, we are like- 
 Temporal wife to rely on him. And for this alfo 
 
 Wants. we want no Promifes, fuppofing us to 
 
 be of the Number of them to whom 
 they are made, that is, God's faithful Servants : They 
 that fear the Lord, lack nothing, Pfal. xxxiv. 9. and 
 Verfe. 1 o They that feek the Lord Iball want no man- 
 tier of thing that is good. Again, Pfal. xxxiii. 18,. 19. 
 
 Behold, 
 
Sund. i. 0/ Trust in GOD. 21 
 
 Behold the Eye of the Lord is upon them that fear him, 
 upon them that hope in his Mercy, to deliver their Souls 
 from Death, and to feed them in Time of Famine, Ex- 
 amples alfo we have of this, as we may fee in the cafe 
 of Elijah and thenar Widow, I Kings xvii. and many 
 others. 
 
 55. We are therefore to look up to him for the Pro- 
 vifion of all Things necefTary for us, according to that 
 of the Pfalmifi, The Eyes of all wait upon thee, O Lord, 
 and thou givefl them their Meat in due Seafon. And our 
 Saviour hath taught us to pray for our daily Breads 
 thereby teaching us, that we are to live in continual 
 Dependance upon God for it. Yet I mean not by this, 
 that we mould fo expect it from God, as to give up our 
 felves to Idlenefs, and expect to be fed by Miracles. 
 No, our honeft Induftry and Labour is the Means by 
 which God ordinarily gives us the Neceflaries of this 
 Life; and therefore we muft by no means neglect that, 
 He that will not labour, let him not eat, fays the Apo- 
 ftle, 2 Thef. iii. 10. And we may believe, God will 
 pronounce the fame Sentence, and fuffer the flothful 
 Perfon to want even necefiary Food. But when we 
 have faithfully ufed our own Endeavour, then we muft 
 alfo look up to God for his Bleffing on it, without 
 which it can never profper to us. And having dons 
 thus, we may comfortably reft our felves on his Provi- 
 dence, for fuch a Meafure of thcfe outward Things, as 
 he fees fitteft for us. 
 
 56. But if our Condition be fuch, that we are not 
 able to labour, and have no other Means of bringing in 
 the NecefTiries of Life to ourfelves; yet even then we 
 are chearfully to reft upon God, believing that He, who 
 feeds the Ravens, will, by fome Means or other, tho' 
 we know not what, provide for us, fo long as he pleafes 
 we (hall continue in this World, and never in any cafe 
 torment our felves with carking and diftruftful Thoughts; 
 but, as the Apoftle, 1 Pet. v. 7. Caft all our Care upon 
 him, who careth for us. 
 
 57. This is earneftly prefTed by our Saviour, Mat. 
 vi. where he abundantly fhews the Folly of this Sin of 
 Diftruft. The Place is a moll excellent one, and there- 
 fore 
 
22 The Whole Duty of Man. 
 
 fore I fhall fet it down at large, Verfe 25. Therefore I 
 fay unto you, take no Thought for your Life, what ye 
 fhall eat, or ivhat ye fhall drink \ neither for your Body % 
 what ye Jh all put on : Is not the Life more than Meat, 
 and the Body than Raiment ? Behold the Fowls of the 
 Air, for they fow not, neither do they reap, nor gather 
 into Barns, yet your heavenly Father feedeth 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 ? Confider the Li Hies of the 
 Field how they grow, they toil not, neither do they J "pin, 
 and yet 1 fay unto you, that even Solomon in all his 
 Glory was not arrayed like oneofthefe. Wherefore, if 
 God fo cloath the Grajs of the Field, which to day is, 
 and to morrow is cajl into the Oven, Jhall he not much 
 more cloath you, O ye of little Faith ? Therefore take no 
 Thought, faying, What jhall we eat ? Or what fhall. 
 we drink ? Or wherewithal /ball we be c loathed ? (For 
 after all thefe Things do the Gentiles Jeek) for your hea- 
 venly Father knoweth that ye have need of all thefe 
 Things. But feek ye fir ft the Kingdom of God and his 
 Right eoufnefs, and then all thefe Things flail be added 
 unto you. Take therefore no Thought for the morrow, for 
 the morrow fhall take Thought for the Things of it f elf ;. 
 fufificient unto the Day is the Evil thereof . I might add 
 many other Texts to this Purpofej but this is fo full 
 and convincing, that I fuppofe it needlefs.. 
 
 58. All therefore that I fhall fay more concerning this 
 
 Duty, is to put you in mind of the 
 The Benefits great Benefits of it, as firft, that by this 
 of trufling Trufting upon God, you engage and 
 in God. bind him to provide for you. Men, you 
 
 know, think themfelves highly concern- 
 ed not to fail thofe, that depend and truft upon them ;. 
 and certainly God doth fo much more. But then, fe- 
 condly, there is a great deal of Eafe and Quiet in the 
 Practice of this Duty ; it delivers us from all thofe cark- 
 ings and immoderate Cares, which difquiet our Minds, 
 break our Sleep, and gnaw even our very Heart : 
 I doubt not but thofe that have felt them, need not be 
 cold they a*e uneafy. But then methinks that Uneafmefs. 
 
 fhould. 
 
Sund. i. O/Trust in GOD. 23 
 
 fiould make us forward to embrace the Means for the 
 removing of them, and fo we fee it too often doth in un- 
 lawful ones : Men will cheat, and Heal, and lye, and do 
 any thing to deliver themfelves from the Fear of Want. 
 But, alas ! they commonly prove but deceitful Reme- 
 dies ; they bring God's Curfe on us, and fo are more 
 likely to betray us to Want, than to keep us from it. 
 But if you defire a certain and unfailing Cure for Cares, 
 take this of relying upon God. 
 
 59. For what mould caufe that Man to fear Want, 
 that knows he hath One that cares for him, who is All- 
 fufficient, and will not fuffer him to want what is fit for 
 him ? If a poor Man had but a faithful Promife from a 
 wealthy Perfon, that he would never fuffer him to want, 
 it is fure he would be highly cheared with it, and would 
 not then think fit to be as carking as he was before ; and 
 yet a Man's Promife may fail us, he may either grow 
 poor, and not be able, or he may prove Life, and not 
 be willing to make good his Word. But we know God 
 is fubjedt neither to Impoverifhing nor Deceit. And 
 therefore how vile an Injury do we offer to him, if we 
 dare not trufl as much upon his Promife, as we would 
 that of a Man ? Yea, and how great a Mifchief do we 
 do our felves, by loading our Minds with a Multitude 
 of Vexations and tormenting Cares, when we may fo 
 fecurely caft our Burden upon God? I conclude this in 
 the Words of the ApofUe, Phil, iv. 6. Be careful for 
 nothing, but in every thing by Prayer and Supplication, 
 with 'I hank/giving, let your Requejli be made known to 
 Cod. 
 
 SUN^ 
 
24 The Whole Duty of Man. 
 
 SUNDAY II. 
 
 Of Humility; of Submiffion to GOD's Will, 
 
 in refpett of Obedience -, of Patience in all 
 
 forts of Sufferings^ and of Honour due to 
 
 GOB in fever al fVays, in his Houfe, Pof- 
 
 feffion^ bis Day, Word> Sacraments, &c. 
 
 Sect. i. A Sixth Duty to God is Humility, 
 j[\ that is, fuch a Senfe of our own 
 Meannefs and His Excellency, as may 
 Humility. work in us lowly and unfeigned Submif- 
 
 fion to him : This Submiffion is Two- 
 fold ; Firjl, To his Will; Secondly, To his Wifdom. 
 
 2. The Submiffion to his Will is alfo of two Sorts, 
 
 the Submiffion either of Obedience, or 
 Submiffion to Patience ; that of Obedience, is our 
 God's Will in ready yielding our felves up to do his 
 re/peclofO- Will; fo that when God hath, by his 
 bidience. Command, made known to us what his 
 
 Pleafure is, chearfully and readily to fet 
 about it. To enable us to this, Humility is exceeding 
 necefTary ; for a proud Perfon is of all others the un- 
 apteft to obey, and we fee Men never pay an Obedi- 
 ence, but where they acknowledge the Perfon com- 
 manding to befome way above them ; and fo it is here. 
 If we be not thoroughly perfuaded, that God is in r 
 finitely above us, that we are Vilenefs, and nothing in 
 comparifon of Him, we (hall never pay our due Obe- 
 dience. 
 
 3. Therefore if ever you mean to obey entirely (as 
 
 you muft, if ever you mean to be faved) 
 The great Di- get your Hearts poffeffed with the Senfe 
 fiance be- of that great unfpeakable Diftance that 
 
 tnueen God is between God and you. Confider him, 
 and us. as he is, a God of infinite Majefty and 
 
 Glory, and we poor Worms of the Earth; 
 He infinite in Power, able to do all Things, and we 
 
 able 
 
Sund. 2. Of Humility. 25 
 
 1 
 able to do nothing, not fo much as to make one Hair 
 white or Black, as our Saviour fpeaks, Matth. v. 36. 
 He of infinite Purity and Holinefs, and we polluted and 
 defiled, wallowing in all kinds of Sins and Uncleannefs ; 
 He unchangeable and conftant, and we fubjett to change 
 and Alteration every Minute of our Lives. He eternal 
 and immortal, and we frail Mortals, that whenever he 
 taketh away our Breath, we die, and are turned again 
 to our Duft, Pfal. civ. 29. Confider all this, I fay, 
 and you cannot but acknowledge a wide Difference 
 between God and Man, and therefore may well cry out 
 with Jcby after he had approached fo near to God, as 
 to difcern fomewhat of his Excellency, Job xlii. 5, 6. 
 Now mine Eye feeth thee, wherefore 1 abhor tnyfelf t 
 and repent in Duji and A/hes. 
 
 4. And even when this Humility hath brought us to 
 Obedience, it is not then to be caft off, 
 as if we had no farther Ufe of it ; for Ihe Unwor- 
 there is Hill great Ufe, nay, Neceinty of thinefs 0/ our 
 it, to keep us from any high Conceits of left Works. 
 our Performances, which, if we once 
 entertain, it will blaft the beft of them, and make them 
 utterly unacceptable to God ; like the Strittnefs of the 
 Pharifee, which, when once he came to boaft of, the 
 Publican was preferred before him, Luke xviii. The beft 
 of our Works are fo full of Infirmity and Pollution, that 
 if we compare them with that Perfection and Purity 
 which is in God, we may truly fay with the Prophet, 
 All our Right eoufiejfes are as filthy Rags, Ifa. Ixiv . 6. 
 And therefore to pride ourfelves in them, is the fame 
 Madnefs, that it would be in a Beggar to brag of his 
 Apparel, when it is nothing but vile Rags and Tatters. 
 Our Saviour's Precept in this Matter mult always be re- 
 membred, Luke xvii. 10. When you hate done all thofe 
 things which are commanded you, fay, We are unprofitable 
 Servants : If when we have done all, we mult give our 
 felves no better a Title, what are we then to eileem our 
 felves, that are fo far from doing any confiderable part 
 of what we are commanded ? Surely, that worfe Name 
 of flothful and wicked Servant, Matth. xxv. 26. we 
 have no Reafon to think too bad for us. 
 
 S . A 
 
26 The Whole Duty of Man. 
 
 5. A fecond fort of Submiffion to his Will, is that of 
 Patience; this Hands in fuffering his Will, 
 SubmiJ/ton in as that of Obedience did in acting it, 
 refpeii of Pa- and is nothing elie, but a willing and 
 tiince. quiet yielding to whatever Afflictions it 
 
 pleafes God to lay upon us. This the 
 foremention"d Humility will make eafy to us,for when 
 our Hearts are thoroughly poflefled with that Reverence 
 and Efteem of God, it will be impoffible for us to grudge 
 or murmur at whatever he does. We fee an Inflance of 
 it in old Eli, 1 Sam. iii. who, afcer he had heard the fad 
 Threatnings of God againft him, of the Destruction of 
 his Family, the Lofs of the Priefthood, the cutting off 
 both his Sons in one Day, which were all of them 
 Afflictions of the heaviefl kind ; yet this one Confidera- 
 tion, that it was the Lord, enabled him calmly and 
 quiecly to yield to them ; faying, Let him do what 
 feemeth him good \ ver. 18. The fime Effect it had on 
 David in his Sufferings, Pfal.xxxix. 9. / was dumb, 1 
 opened not my Mouth, becaufe thou didji it. God's doing 
 it filenced all Murmurings and Grumblings in him. 
 And fo mult it do in us, in all our Afflictions, if we will 
 indeed approve our Humility to God. 
 
 6. For furely you will not think that Child hath due 
 Humility to his Parent, or that Servant to his Mailer, 
 that when they are corrected, fhall fly in the Father's or 
 Mailer's Face. But this do we whenever we grudge and 
 repine at that which God lays upon us. But befides the 
 want of Humility in our fo doing, there is alfo a great 
 want of Juflice in it ; for God hath, as we are his Crea- 
 tures, a Right to do with us what he will, and therefore 
 for us to refill that Right of his, is the higheft Injuflice 
 that can be : Nay farther, it is alfo the greateft Folly in 
 the World, for it is only our Good that God aims at in 
 afflicting us ; that heavenly Father is not like our earth- 
 ly ones, who fometimes correct their Children only to 
 fatisfy their own angry Humour, not to do them good. 
 But rhis is fubject to no fuch Frailties, He doth not afflift 
 •willingly, nor grieve the Children of 'Afe», Lam. iii. 33. 
 They are our Sins, which do hot only give him j'jfli 
 Caufe, but even force and neceflitate him to punifn us. 
 
 He 
 
Sund. 2. Of Patience, Esfr. 27 
 
 He carries to us the Bowels and Affections of the ten- 
 dered Father ; now when a Father fees his Child ftub- 
 born and rebellious, and running on in a Courfe that 
 will certainly undo him, what greater Aft of Fatherly 
 Kindnefs can he do, than chart n and correct him, to 
 fee if by that Means he may amend him ; nay, indeed, 
 he could not be faid to have true Kindnefs to him, if 
 he mould not. And thus it is with God, when he fees 
 us run on in Sin, either he mud leave off to love us, and 
 fo leave us to our felves, to take our own Courfe, and 
 that is the heavieft Curfe that can befal any Man : or 
 elfe, if he continue to love us, he muft correct and pu- 
 nifh us, to bring us to Amendment. Therefore, when- 
 ever he ftrikes, we are in all reafon not only patiently to 
 lie under his Rod, but (as I may fay) kifs 
 it alfo ; that is, be very thankful to him, ( fhankfulnefs 
 that he is pleafed not to give us over to for God's Cor- 
 our own Hearts Lufts, Pfal. lxxxi. 12. regions. 
 but ftiil continues his Care of us ; fends 
 Afflictions, as fo many MefTengers, to call us home to 
 himfelf. You fee then how grofs a Folly it is to mur- 
 mur at thofe Stripes, which are meant fo gracioufly : It 
 is like that of a froward Patient, which reproaches and 
 reviles the Phyfician that comes to cure him ; and if 
 fuch a one be left to die of his Difeafe, every one 
 knows whom he is to thank for it. 
 
 7. But it is not only Quietnefs, no nor Thankfulnefs 
 neither under Afflictions, that is the full 
 of our Duty in this Matter; we muft Fruitfulnefs 
 have -Fruitfulnefs alfo, or all the reft will under them, 
 ftand us in no (lead. By Fruitfulnefs I 
 mean the bringing forth that, which the Afflictions were 
 fent to work in us, *uiz. the Amendment of our Lives. 
 To which Purpofe, in Time of Affliction, it is very ne- 
 certary for us to call our felves to an Account, to exa- 
 mine our Hearts and Lives, and feirch diligently what 
 Sins lye upon us, which provoked God thus to fmite 
 us, and whatfoever we find our felves guilty of, humbly 
 to confefs to God, and immediately to foifake foi the 
 reft of our Time. 
 
 , 8. All 
 
1% The Whole Duty of Man. 
 
 8. All I (hall add concerning this Duty of Patience, 
 
 is, that we are as much bound to it in 
 In all Sorts of one fort of Sufferings as another, whe- 
 Sujferings. ther our Suffering be fo immediately 
 
 from God's Hand, that no Creature hath 
 any thing to do in it, as Sicknefs, or the like; or whe- 
 ther it be fuch, wherein Men are the Inftruments of af- 
 flicting us. For it is moft fure, when any Man doth us 
 hurt, he could not do it without God's Permiffion and 
 Sufferance ; and God may as well make them the Inftru- 
 ments of punifhing us, as do it more dire&ly by himfelf, 
 and it is but a counterfeit Patience that pretends to fub- 
 mit to God, and yet can bear nothing from Men : We fee 
 holy Job, who is fet forth to us as a Pattern of true Pa- 
 tience,made no fuch Difference in his Afflictions ; he took 
 theLofsof his Cattle, which the Chaldeans and Sabeans 
 robb'd him of, with the very fame Meeknefs with which 
 he did that, which was confum'd by Fire from Heaven. 
 When therefore we fuffer any thing from Men, be it 
 never fo unjuftly in refped of them, we are yet to con- 
 fefs it is moft juft in refpeft of God ; and therefore in- 
 Head of looking upon them with Rage and Revenge, as 
 the common Cuftom of the World is, we are to lock 
 up to God, acknowledge his Juftice in the Affliction, 
 begging his Pardon moft earneftly for thofe Sins, which 
 have provoked him to fend it, and patiently and thank- 
 fully bear it, till he fhall fee fit to remove it ; ftill fay- 
 ing with Job, BleJ/ed be the Name of the herd. 
 
 9. But I told you Humility contained in it a Sub- 
 
 miffion not only to his Will, butalfo to 
 SubmiJJion to his Wifdom ; that is, to acknowledge 
 God's Wif- him infinitely wife, and therefore that 
 dam. whatever he doth, is beft and fitteft to 
 
 be done. And this we are to confefs both 
 in his Commands, and in his difpofmg and ordering of 
 
 Things. Firft, whatfoever he commands 
 In his Com- us either to believe or do, we are to 
 mands. fubmit to his Wifdom in both, to believe 
 
 whatfoever he bids us believe, how im- 
 poflible foever it feems to our fhallovv Underftandings, 
 and to do whatever he commands us to do, how con- 
 trary 
 
Sund. 2. Of Patience, &c, 29 
 
 trary foever it be to our flefhly Reafon or Humour, and 
 in both to conclude, that his Commands are moll fit and 
 reafonable, however they appear to us. 
 
 10. Secondly, We are to fubmit to his Wifdom in 
 refpedl of his Difpofal and ordering of 
 Things ; to acknowledge he difpofes all In his Difpo- 
 Things mofl wifely, and that not only fals. 
 in what concerns the World in general ; 
 but alfo in what concerns every one of us in particular, 
 lo that in what Condition foever he puts us, we are 
 to allure ourfelves it is that which is bell for us, fince he 
 chufes it for us who cannot err. And therefore never 
 to have impatient Defires of any thing in this World, 
 but to leave it to God to fit us with fuch an Eftate and 
 Condition as he fees bed for us, and there let us quiet- 
 ly and contentedly reft, yea, though it be fuch as of all 
 others we mould leaft have wilhed for our felves. And 
 this furely cannot but appear very reafonable to any 
 that hath Humility : For that having taught him, that 
 God is infinitely wife, and he very foolifh, he can never 
 doubt but that it is much more for his Good that God 
 mould chufe for him, than he for himfelf : Even as it is 
 much more for the Child's Good to have the Parent 
 chufe for it, than to be left to thofe filly Choices it 
 would make for it felf. For how many times would it 
 cut and burn, and mifchief it felf, if it might have 
 every thing it defires ? And fuch Children are we, 
 we many times eagerly defire thofe Things which 
 would undo us if we had them. Thus many times we 
 wifh for Wealth, and Honour, and Beauty, and the like, 
 when if we had them they would only prove Snares 
 to us, we mould be drawn into Sin by them. And this 
 God. who knows all Things, fees, though we do not, 
 and therefore often denies us thofe Things which he fees 
 
 ! will tend to our Mifchief, and it is his abundant Mercy 
 
 i that he doth fo. Let us, therefore, whenever we are 
 difappointed of any of our Aims and Wifhes, not only 
 
 i patiently but joyfully fubmit to it, as knowing that it is 
 certainly bell for us, it being chofen by the unerring 
 
 ' Wifdom of our heavenly Father. 
 
 11. A 
 
jo • The Whole Duty of Man. 
 
 ii. A feventh Duty to God is HONOUR, that 
 is, the paying him fuch a Reverence and 
 Honour. refpeft as belongs to fo great a Majefty. 
 
 And this is either inward or outward. 
 The inward is the exalting him in our Hearts, having 
 always the higheft and moft excellent Efteem of him. The 
 outward is the manifefting and (hewing forth that inward ; 
 and that is the firft general in the whole Courfe of our 
 Lives, the living like Men that do indeed carry that high 
 Efteem of God. Now you know if we bear any fpecial 
 Reverence but to a Man, we will be careful not to do any 
 foul or bafe thing in his Prefence : And fo if we do in- 
 deed honour God, we (hall abhor to do any unworthy 
 thing in his Sight. But God fees all Things, and there- 
 fore there is no way to fhun the doing it in his Sight 
 if we do it at all ; therefore if we do thus reverence him, 
 we muft never at any Time do any iinful Thing. 
 iz. But befides this general way of honouring God, 
 
 there are many particular Acls by which 
 Several ways we may honour him, and thefe Acts are 
 of honouring divers according to the feveral Particulars 
 God. about which they are exercifed. For we 
 
 are to pay this Honour not only imme- 
 diately to himfelf, but alfo by a due Eftimation and Ac- 
 count of all thofe things that nearly relate or belong to 
 Him. Thofe are efpecially Six : Firft, his Houfe ; Se- 
 condly, his Revenue or Income (as I may fay), thirdly, 
 his Day; Fourthly, his Word ; Fifthly, his Sacraments; 
 and Sixthly, his Name ; and every one of thefe is to 
 have fome degree of our Reverence and Efteem. 
 
 13. Firft, his Houfe, that is, the Church ; wh : ch 
 
 being the Place fet apart for his publick 
 In his Houfe. Worfhip, we are to look on it, though not 
 
 as holy in refpecl of it felf, yet in refpecl 
 of itsUfe, and therefore muft not profane it by imploying 
 it to Ufes of our own. This Chrift hath taught us by that 
 Aft of his, Mat. xxi. 1 2. in driving the Buyers and Sellers 
 out of the Temple, faying, My Houfe is called the Houfe of 
 Prayer: And again, Job. ii. 16. Make not my Father' s 
 Houfe an Houfe of Merchandize. By which it is clear, 
 Churchesareto be ufed only for the Service of God, and 
 we are to make that the only end of our coming thither; and 
 
 aof 
 
Sand. 2. Of Honour i we God, fc?r. 31 
 
 not to come to Church a* to a Market, to make Bar. 
 gains, ordifpatch Bufinefies with our Neighbours, as is too 
 common among many. But whenever rhou entreft the 
 Church, remember that it is the Houfe of God, a Place 
 where he is in an efpecial manner prefent. and herefcre 
 take the Counfel of the wife Man, Rcchf. v. i . ard keep 
 thy Foot <zvhen thou goejl into the Hovfe of God : That is, 
 behave thy felf with that godly Awe and Reverence, 
 which belongs to that great Majefty thou art before. 
 Remember that thy Bufinefs there is to converfe with God, 
 and therefore fhut out all Thoughts of the World, even 
 of thy molt lawful Bufinefs, which, though they be allow- 
 able at another time, are here finful. How fearful a Guilt 
 k it then to entertain anv fuch Thoughts as are in them- 
 selves wicked ? It is like the Treafon of Judas, who 
 pretended indeed to come to kifs his Matter, but brought 
 with him a Band of Soldiers to apprehend him, Mat. 26. 
 We make (hew in our coming to Church of ferving and 
 worfhipping God, but we bring with us a Train of his 
 Enemies to provoke and defpite him. This is a Wicked- 
 nefs that may outvie the Profanenefs of theie Days in 
 turning Churches into Stables; for finful and polluted 
 Thoughts are much the worfe Sort of Beads. 
 
 14. The fecond Thing to which Refpecl belongs, it 
 his Revenue or Income ; that is, What- 
 E foever is his peculiar Poifeffion, fet apart His PoJfeJJions, 
 for the Maintenance of thofe, that attend 
 his Service ; thofe were the Prielts in time of the -«*«% 
 tnd Miniftersof the Gofpel now with us. A > J whatever 
 is thus fet apart, we mud look on «ftn fuch Refpecl, ai 
 not to dare to turn if ** * nv other U(e. Of this Sort 
 fome are the P. ee- will -offerings of Men, who have 
 fometimes *rf their own accord given fome of their Goodi 
 or Lana' to this holy Ufe : and whatfoever is fo given, 
 l\ can ^either by the Perfon that gave, nor any other, be 
 ! | taken away, without that great Sin of Sacrilege. , 
 
 1 ^. But befides thefe, there was among th* 'V. J ' an , 
 i\ hath always been in all Chriftian Natio- > ^niething al- 
 ' lotted by the Law of the Nation ** the Support and 
 ■'•Maintenance of thole that a*end the Service of God. 
 \ And it is but juR and neceffary itfhouid be fo,that thole, 
 J q who 
 
52 The Whole Duty o/Man. 
 
 who by undertaking that Calling are taken off from the 
 Ways of gaining a Livelihood in the World, mould be 
 provided for by them whofe Souls they watch over. 
 And therefore it is mod reafonable, which the Apoftle 
 urges in this Matter, i Cor. ix. II. If vue have fotvn 
 unto you Jpiritual things, is it a great thing if nve fkall 
 reap your carnal Things? that is, it is mod unreafonable 
 for Men to grudge the beftowing a few carnal things.the 
 outward Neceflaries of this temporal Life,on them from 
 whom they receive fpiritual things, even Inftru&ion and 
 Afliftance towards the obtaining of an eternal Life. 
 1 6. Now whatfoever is thus appointed for this Ufe, 
 may by no means be employed to any 
 The great Sin other. And therefore thofeTythes, which 
 «f Sacrilege, are here by Law allotted for the Mainte- 
 nance of the Miniflry, muft by no means 
 be kept back, nor any Tricks or Shifts ufed to avoid the 
 Payment, either in whole or in part. For firft, it is cer- 
 tain, that it is as truly Theft, as any other Robbery can 
 be, Minifters having Right to their Tythes by the fame 
 Law, which gives any other Man Right to his Effete. But 
 then Secondly, it is another manner of Robbery, than 
 we think of, it is a robbing of God, whofe Service they 
 were given to maintain : And that you may not doubt 
 the Truth of this, it is no more than God himfelf hath 
 faid of it, Mai. 3.8. Will a Man rob God? let ye have 
 robbed me ; yet ye fay , Wherein have vue robbed thee. ? In 
 T j*hes and Offerings. Here it is moft plain, that in God's I 
 Accouirt.*^ e with-holding Tythes is a robbing of him. 
 And, if you pie*c. vou mav in the next Verk fee what 
 the Gain of this Robbery amounts to; Ye are curfed voith I 
 a Curfe. A Curfe is all is gotten"^ ; t ; and common J 
 Experience (hews us, that God's Venge^ce doth in a If 
 remarkable Manner purfue this Sin of Sacrilege whether If* 1 
 it be that of with-holding Tythes, or the other of fcizing | C: 
 on thofc Poffeffions, which have been voluntarily cobfe- |^ 
 _, crated to God. Men think to enrich 
 
 ' tUn v* themfelves by it, but it ufually proves 
 fnent. -j-ettly contrary ; this unlawful Gain 
 
 becoiw«« f uc h a Canker in the Eftate, as 
 •fen eacs out even that w* \*& a j uft Title to. And 
 
 therefore,! i 
 
Sand. 2. The Times for His Service. 33 
 
 therefore, if you love (I will not fay your fouls, bat) 
 your Eftat.es, preferve them from that Danger by a ftricl: 
 Care never to meddle with any thing fet apart for God. 
 17. A third thing wherein we are to exprefs our Re- 
 verence to God, is the Hallowing of the 
 Times fet apart for his Service. He The 'Times for 
 who hath given all our Time requires his Se/vice. 
 fome Part of it to be paid back again as 
 a Rent or Tribute of the whole. Thus the Jews kept 
 holy the Seventh Day, and wc Chriftians the Sunday, 
 or Lord's Day : The Jews were in their Sabbath ef- 
 pecially to remember the Creation of the World, and 
 we in ours the Refurre&ion of Chrift, 
 by which a Way is made for us into Lord's Day, 
 that better World we expert hereafter. 
 Now this Day thus fet apart, is to be employed in the 
 Worfhip and Service of God, and that full more folemn- 
 ly and publickly in the Congregation, from which no 
 Man muft then abfent himfelf without a juft Caufe : 
 And Secondly, privately at home; in praying with, and 
 iniiructing our Families ; or elfe in the yet more private 
 Duties of the Clofet, a Man's own private Prayers, 
 Reading, Meditation, and the like. 
 
 And that we may be at Leifure for thefe, a Reft front 
 all worldly Bufinefs is commanded ; therefore let no Maa 
 think that a bare Reft from Labour is all that is required 
 of him on the Lord's Day, but the time, which he fares 
 from the Works of his Calling, he is to lay out on thofe 
 fpiritual Dutie?. For the Lord's Day was never ordained 
 to give us a Pretence for Idlenefs,but only to change our 
 Employment from Worldly to Heavenly; much lefs was 
 it meant that by»our Reft from our Callings, we ihould 
 have more time free to beftow upon our Sins,as too many 
 do,who are more conftanton that Day at the Ale-houfe 
 than the Church. But this Reft was commanded, flrft to 
 fhadow out to us that Reft from Sin, which we are bound 
 to all the Days of our Lives ; and fecondly, To take us 
 off from our worldly Bufinefs, and to give us time t« 
 I attend the Service of God, and the Need of our Souls. 
 
 18. And furely, If we rightly confider it, it is a very 
 1 great Benefit to us, that there isfuch a fet Time thus 
 C 2 weekly 
 
34 The Whole Duty <?/Man. 
 
 weekly returning for that purpofe. We are very intent 
 r.nd bufy upon the World, and if there were not fome 
 fuch Time appointed to our Hands, it is to be doubted, 
 we mould hardly allot any ourfelves ; and then what a 
 fiarved Condition moll thefe poor Souls of ours be in, 
 that (hall never be afforded a Meal ? Whereas now there 
 is aconflantDiet provided for them; tvtry Sunday, if we 
 will confeionably employ it, may be a Feftival-day to 
 them, may bring them in fuch fpiritual Food, as may 
 nourifli them to Eternal Life. We are not to look on this 
 Day with grudging, like thofe in Amos\\\\. 5. whoafk, 
 When *will the Sabbath be gone, that ive may fet forth 
 Wheat? as if that Time were utterly loft which were 
 taken from our worldly Bufmefs. But we are to ccn- 
 fider it, as the gainfulleft, as the joyfulleft Day of the 
 Week, a Day of Harveft, wherein we are to lay up in 
 flore for the whole Week, nay, for cur whole Lives. 
 19. But befides this of the weekly Lord's Day, there 
 
 are other Times which the Church hath 
 The Feafts of fet apart for the Remembrance of fome 
 the Church. fpecial Mercies of God, fuch as the Birth 
 
 and Refurrection of Chrift:, the Defcent 
 of the Holy G heft, and the like; and thefe Days we are 
 to keep in that Manner, which the Church hath order- 
 ed, to wit, in thefolemn Worfhip of God, and in par- 
 ticular Thankfgiving for that fpecial Blefiing we then 
 remember. And furely whoever is truly thankful for 
 thofe rich Mercies, cannot think it too much to fet 
 apart fome few Days in a Year for that purpofe. 
 
 But then we are to lcok that our Feafls be truly fpi- 
 ritual, by employing the Day thus holily, and not make 
 it an Occafion of intemperance and Djforder, as too 
 many, who confider nothing in Chrifimas and other good 
 Times, but the good Chear and Jollity of them. For 
 that is doing Defpight inftead of Honour to Chrift, who 
 came to bring all Purity and Sobernefs into the World, 
 and therefore mull not have that Coming of His re- 
 membered in any other Manner. 
 
 20. Other Days there are alfo fet apart in Memory 
 cf the Apoftles, and other Saints, wherein we are to 
 give hearty Thanks to God for his Graces in them ; 
 
 particularly 
 
Sund. 2. 0/GOD'j Wopd, &?r. 35 
 
 particularly that they were made Inftramehts of revell- 
 ing to us \CbnifiJtfiis y and the Way of Salvation, as 
 you know the Apoitles were by their Preaching through- 
 out the World. And then farther, we are to meditate 
 'on thofe Examples of holy Life, they have given us, 
 and ilir up our felves to the Imitation thereof. And 
 whoever does uprightly fet himfelf to make thefe Uiei 
 of thefe feveral Holy-days, will have Caufe, by the 
 Benefit he fhall find from them, to thank, and not to 
 blame the Church for ordering them. 
 
 2 1 . Another Sort of Days there are, which we are 
 likewife to obieive, and thofe are Days 
 
 of fafting, and Humiliation ; and what- The Fa/Is. 
 ever of this kind the Church enjoyns, 
 whether conllantly at fet Times of the Year, or upo 
 any fpecial and more fudden Occafion, we are to obferve' 
 in fuch manner as (he directs, that is, not only a bare 
 abftaining from Vleat, which is only the Body's Punifh- 
 ment : bat in afflicting our Souls, humbling them deep- 
 ly before God, in a hearty confeffing and bewailing of 
 our own, and the Nation's Sins, and earneft Prayer for 
 God's Pardon and Forgivenefs, and for : he turning away 
 of thofe Judgments, which thofe Sins have called for ; 
 but above all, in turning ourfe/<vcs from our Sins, lojfing 
 the Bands of JVicksdnefs,** lfaiab ipeaks, Chap, lviii. 6. 
 and excrcifirig our Reives in Works of Mercy, dea/i./^our 
 Bread to the hungry, and the like, as it there follovvs. 
 
 22. Fourthly we are to exprefs our Reverence to 
 God, by honouring his Word; and this 
 
 we muit certainly do, if we do indeed God's Word. 
 honour him there being no furer Sign 
 of our defpifing any Perfon, than the fetting light by 
 what he fays to us; as on the contrary, if we value one, 
 every Word he (peaks will be of Weight with us. Now 
 this Word of God is exprefly contained 
 in the Holy Scriptures, the Old and The Holy 
 New Teftament ; where he fpeaks to us, Scriptures. 
 to (hew us his Will and cur Duty. And 
 therefore to this Word of his we are to bear a wonder- 
 ful Refpect, to look upon it as the Rule by which we 
 mult frame all the Actions of our Life ; and to that end 
 C 3 eo 
 
36 The Whole Duty of Man. 
 
 tofludy it much, to read in it as often as we can, if it 
 may be, never to let a Day pafs us without reading, or 
 hearing fome Part of it read. 
 
 23. But then that is not all : We muil not only read, 
 but we mull mark what we read : We mult diligently 
 obferve what Duties they are, which God commands us 
 to perform, what Faults they are, which God there 
 charges us not to commit, together with the Rewards 
 promised to the one, and the Punilhments threatned to 
 the other. When we have thus marked, we mull lay 
 them up in our Memory ; not fo loofely and care- 
 lefly, that they (hall prefently drop out again ; but we 
 muil fo fallen them there, by often thinking and medi- 
 tating on them, that we may have them ready for our 
 Ufe. Now that Ufe is the directing of our Lives ; and 
 therefore whenever we are tempted to the committing of 
 any Evil, we are then to call to mind, This is the thing 
 which in fuch a Scripture is forbiddenby God, and all his 
 Vengeances threatned againft it j and fo in like man- 
 ner, when any Opportunity is offered us of doing good, 
 to remember, this is the Duty which I was exhorted to 
 in fuch a Scripture, and fuch glorious Rewards promif- 
 ed to the doing of it ! And by thefe Confiderations 
 ftrengthen our felvesfor Refinance of the Evil, and Per- 
 formance of the Good. 
 
 24. But befides this of the written Word, it hath 
 pleafedGod to provide yet further for our Inllruclion by 
 his Minillers, whofe Office it is to teach us God's Will, 
 rot by faying any thing contrary to the written Word, 
 (for whatfoever is fo, can never be God's Will) but by 
 explaining it, and making' it eafier to our Underilaiid- 
 ir.cs, and then applying it to our particular Occafions, 
 and exhorting and ltirring us up to the Practice of it ; 
 all which is the End, at which firir their Catechifing, 
 and then their Preaching aimeth. And to this we are to 
 bear alio a due Refpeit, by giving diligent heed thereto, 
 notonly being prefcnt atCatechizings and Sermons, ar.d 
 either fleep^ut the Time, or think of fomewhat elfe, 
 but carefully marking what is faid to us. And furely, 
 if we did but rightly confider how much it concerns us, 
 we ihould conclude it very reafonable for us to do fo. 
 
 25. For 
 
Sund. 2. Of GOD'j Word, &c. 37 
 
 25. For firft, as to that of Catechizing, it is the lay- 
 ing the Foundation, upon which allChri- 
 
 ftian Praftice muft be built ; for that is Catechixitig. 
 the teaching us our Duty, without which 
 it is impoffible for us to perform it. And though it it 
 true, that the Scriptures are the Fountains from whence 
 this Knowledge of Duty muft be fetched, yet there are 
 many, who are not able to draw it from this Fountain 
 themfelves ; and therefore it is absolutely neceffary it 
 fliould be thus brought to them by others. 
 
 26. This Catechizing is generally looked upon as a 
 thing belonging only to the Youth, and fo indeed it 
 ought ; not becaufe the oldeft are not to learn, if they 
 be ignorant, but becaufe all Children mould be fo in- 
 ftrutted, that it mould be impoffible for them to be ig- 
 norant, when they come to Years. And it nearly con- 
 cerns every Parent, as they will free themfelves from the 
 Guilt of their Childrens eternal Undoing, that they be 
 careful to fee them inftrucled in all neceffary things ; to 
 which Purpofe it will be fit early to teach them fome 
 fhort Catechifm, of which fort none fo fit as the Church 
 Catechifm ; yet are they not to reft on thefe Endeavours 
 of their own, but alfo to call in the Minifter's Help, that 
 he may build them up farther in Chriitian Knowledge. 
 
 27. But alas ! It is too fure, that Parents have \ery 
 much neglecled this Duty, and by that means it is, that 
 fuch Multitudes of Men and Women, that are called 
 Cbrijiians, know no more of Chrift, or any thing that 
 concerns their own Souls, than the meereft Heathen. 
 
 28. But altho' ic were their Parents Fault, that they 
 were notinitrutted when they were young, yet it is now? 
 their own, if they remain f \ ill ignorant, and it is fure 
 it will be their own Ruin and A4ifery if they wilfully con- 
 tinue fo. Therefore whoever he be, of what Age or 
 Condition foever, that is in this ignorant Eftate, or in 
 any fuch Degree of it, that he wants any Part of necef- 
 fary faving Knowledge, let him, as he loves his Soul, 
 as ever he would efcape Eternal Damnation, feek out 
 for Inftruclion, and let no Fear of Shame keep any from 
 it. For firft, it is certain, the Shame belongs only to 
 the wilful continuing in Ignorance, to which the Defire 
 
 C 4 cf 
 
3$ The Whole Duty of Man. 
 
 of Learning is direftly contrary, and is fo far from a 
 ihameful, that it is a molt commendable thing, and will 
 be fure to be fo accounted by all wife and good Men. 
 But Secondly, Suppcfe fome prophane, fenfelefs People 
 fhould deride it, yet fure that Shame were in all reafon 
 to be undergone joyfully, rather than venture on that 
 Confufion of Face , which will at the Day cf Judgment 
 befal thofe, who, to avoid a little falfe Shame amongft 
 Men, have gone on in a wilful Ignorance of their Duty, 
 which Ignorance will be fo far from excufing any Sins 
 (hey fhall commit, that it adds one great and heavy Sin 
 to all the reft, even the defpifing that Knowledge which 
 is offered to them. How heinous a Sin that is, you may 
 learn in the firft Chapter of the Proverbs, where hating 
 Knowledge ;verfe 29. is faid to be the thing that draws 
 down thofe fad Vengeances forementioned, even God's 
 forfaking Men, laughing at their Calamity inltead of 
 helping them ; which is of all other Conditions in the 
 World the moil: miferable ; and furely they are madly 
 defperate that will run themfelves into it. 
 
 20. As for thofe who have already this Foundation 
 laid, by the Knowledge of the Grounds of Chriftian Re- 
 ligion, there is yet for them a farther 
 Preaching, Help provided by Preaching ; and it is 
 no more than needs ; for God knows, 
 thofe that underftand their Duty well enough, are too 
 apt to forget it j nay, fometimes, by the Violence of 
 their own Lulls, to tranfgrefs it, even when they do re- 
 member it; and therefore it is very ufeful we fhould be 
 put in mind of it, to prevent our forgetting, and alfo 
 often exhorted and afliiled to withftand thofe Lulls, 
 which draw us to thofe Tranfgreffions. And to thefe 
 Purpofes Preaching is intended \ Firft, to warn us to 
 be upon our guard againft our fpiritual Enemy, and then 
 to furnifh us with Weapons for the Fight ; that is, fuch 
 Means and Helps as may beft enable us to beat off 
 Temptations, and get the Victory over them. 
 
 30. Since therefore this is the End of Preaching, we 
 muft not think we have done our Duty, when we have 
 heard a Sermon, though never fo attentively, but we 
 mull lay up in our Hearts thofe Inflrudionsand Advices 
 
 we 
 
Sund. 2. Of GOD's Wok d, &c. 39 
 
 we there meet with, and ufe them faithfully to that end 
 of overcoming our Sins. Therefore whenever thou corn- 
 ed to the Phyfician of thy Soul, do as thou wouldft 
 with tlie Phyfician of thy Bed) ; thou comeilto him not 
 only to hear him talk and tell thee what will cure thee, 
 but alfo to do according to his Directions : And if thou 
 dolt not fo here, thou art as vain as he that exneds a bare 
 Receipt from his Doctor (hail cure him, tho' he never 
 make ufe of it. Nay, thou art much more vain and 
 ridiculous, for that, though it do him no Good, will do 
 him no Harm, he (hall never be the worfe for having 
 been taught a Medicine, though he ufe it not : But in 
 thefe fpiritual Receipts it is otherwife ; if we ufe them 
 not to our Good, they will do us a great deal of Harm, 
 they will rife up in Judgment againlt. us, and make our 
 Condemnation Co much the heavier. Beware therefore 
 not to bring that Danger upon thy felf, but when tho* 
 haft heard a Sermon, confider with thyfelf what Direc- 
 tions there were in it for enabling thee to efchew Evil, 
 or to do Good. And if there were any thing efpecialiy 
 concerning thine own BofomS in ,lay that clofe to ttty heart, 
 and all the Week after make it Matter of Meditation ; 
 think of it even whiill thou art at thy Work, if thou 
 wanteit. other Time ; and not only think of it, but fet 
 to the Practice of it ; do what thou wert advifed to, for 
 the fubduing Sins, and q-jick'ning Grace in thee. Final- 
 ly, lock carefully topraclife the Counfel of the Apoitle, 
 jfn.fi. i. 22. Be ye Doers of the Word, and not Hearers 
 only, deceiving your oivnfel-ves. To hope for Good from 
 the Word without doing it, is, it feems, nothing but a de- 
 ceiving our Selves : Let us never therefore meafure our 
 Godlinefs by the Number of Sermons which we hear, as if 
 the hearing many were the certain Mark ofagoodChri- 
 llian ; but by the Store of Fruit we bring forth by them, 
 without which all our hearing will ferve but to bring us 
 into that heavier Portion of Stripes, which belongs to him, 
 that knows bis Mafters Will and does it not t Luke \ 2.47. 
 But this Reverence,which is due to Preaching, we muft npt 
 pay to all that is novv-a-days called fo, for God knows, 
 there are many falfe Prophets gone out into the World, as 
 the Apoiile fpeaks, ijohniv. j. And no>v,if ever,is that 
 C 5 Advice 
 
40 The Whole Duty 0/Man. 
 
 Advice of his necefiary, to try the Spirits whether thev he 
 of God. But what I have faid, I mean only of the Preach- 
 ing of thofe, who firft have a lawful Calling to the Of- 
 fice, and fecondly frame their Doctrine according to the 
 right Rule, the written Word of God. But if any Man 
 fay, he is not able to judge, whether the Doctrine be 
 according to the Word or no, let him at leaft try it by 
 the common known Rules of Duty, which he doth un- 
 derftand, and if he find it a Doctrine giving Men Liber- 
 ty to commit thofe Things which are by all acknow- 
 ledged Sins, fuch as Rebellion, lnjuftice, Unmercifulnefs, 
 Vncleannefs, or the like ; he may conclude, it is utterly 
 contrary to God and his Word, and then Abhorrence, 
 and not Reverence, belongs to it. 
 
 3 1 . Fifthly, We are toexprefs our honouring of God 
 
 by reverencing his Sacraments : Thofe 
 The Sacra- are two, Baptifm, and the Supper of the 
 ments. Lord. And this we are to do : Firft, By 
 
 our high Efteem of them. Secondly, By 
 our reverent Ufage of them. We are firft to prize them 
 at a high Rate, looking on them as the Inftruments of 
 bringing to us the greatest BleflLngs we can receive. The 
 firft of them, Baptifm, that enters us into Covenant with 
 God, makes us Members of Chrift, and fo gives us Right 
 to all thofe precious Benefits that flow from him, to wit, 
 Pardon of Sins, fanctifying Grace, and Heaven it felf, 
 on Condition we perform our Parts of the Covenant. 
 And as for the Lord's Supper, that is not only a Sign and 
 Remembrance of Chrift and his Death ; but it is ac- 
 tually the giving Chrift, and all the Fruits of his Death 
 to every worthy Receiver. And therefore there is a moft 
 high Eftimation, and Value due to each of them. 
 
 32. And not only fo, but in the fecond Place, wemuft 
 
 fhew our Reverence in our Ufage of 
 OfBaptifm. them ; and that firft, Be/ore ; Second- 
 
 ly, At ; Thirdly, After the Time of Re* 
 ceiving them. It is true, that the Sacrament of Baptiftn 
 being now adminiftred to us, when we are Infants, it is 
 not to be expected of us, that we mould in our own Per- 
 fons do any thing, either before or at the time of Receiv- 
 ing it ; thofe Performances were ftrictly required of all 
 
 Ptrfow, 
 
Sund. 2. The Vow ^/Bapt ism. 41 
 
 Perfons, who were Baptized when they were of Years. 
 But for us, it fuffices to give us this Right to Baptifm, 
 that we are born within the Pale of the Church, thac is, 
 of Chriftian Parents ; and all that is required at that 
 time is, what we can only perform by others, they in our 
 Stead promifing that when we come to Years, we will 
 perform our Parts of the Covenant. But by how much 
 the lefs we are then able to do fo much, the greater Bond 
 lies on us to perform thofe After duties required of us, 
 by which we are to fupply the want of the former. 
 
 3 3. Now if you would know what thofe Duties are,look 
 over thofe Promifes which your God-fa- 
 thers and God-mothers then made in your The Voiv of 
 Name,' and you may then learn them. I Baptifm. 
 cannot give you them in a better Form, 
 than that of our Church's Catechifm,which tells us, That 
 our God fathers andGod-mothers did protnife and <vovu three 
 things in our Names ; ift, That we Jbould for/ake the De- 
 <vil and all his Works ,the Pomps and Vanities of this wicked 
 World, and all the finfulLufts of the Flejb. Where by the 
 Devil is meant, 1 ft, the worfliipping of aH falfeGods, which 
 is indeed but worshipping the Devil, ; a Sin, which at the 
 time of ChrilVscoming into the world, was very common, 
 moil part of Mankind then living in that vile Idolatry. 
 And therefore, whenBaptifm was firft ordained, it was but 
 needful to make theforfaking of thofe falfe God? a prin- 
 cipal Part of the Vow. And though thofe falfe Worfhips 
 are now much rarer, yet there was one fpecial Part of 
 them, which may be feared to be yet too common among 
 us, and that is. all forts of Uncleanjiefs, which though 
 we do not make Ceremonies of our Religion, as the 
 Heathens did of theirs, yet the committing thereof is a 
 moft high Provocation in God's Eyes, fuch as drew him 
 to deftroy whole Cities 'with Tire and Brim/lone, as you 
 may read, Gen. xix. nay, the whole World with Watery 
 Gen. vi. and will not fail to bring down Judgments, and 
 ftrange ones, on any that continue therein ; and therefore 
 the forfaking them well deferves to be looked on as an 
 efpecial Part of this Promife. Befides this, ail dealing 
 with the Devil is here vowed againft, whether it be by 
 prattifing Witchcraft our felves, or consulting with thofe 
 
 that 
 
42 The Whole Duty of Man. 
 
 ihat do, upon any Occafion whatever, as the Recovery 
 of our Health, our Goods, or whatever elfe, for this is a 
 Degree of the former Sin, it is the forfaking of the 
 Lord, and fetting up the Devil for cur God, whilit we 
 go to him in our Need for He]ps. 
 
 34. But we alfo renounce all the Works of the Devil ; 
 and thofe a;e either in general ail thcfe that the Devil 
 tempts us to, or elfe thofe particular kinds of Sin which 
 have moil: of his Image on them ; that is, thofe which 
 he himfelf moitpracuies, fuch are Pride (which brought 
 him from being an Angel of Light to theaccurfed Condi- 
 tion he is now in) and lying; he is, as our Saviour faith, 
 John 8. 44. A Liar, and the Father of it ; and fuch alfo 
 are Malice and Envy, efpecially killing and deftroying of 
 Others, for he was a Murderer from the beginning, Joh. viif. 
 44. But above all, there is nothing wherein we become 
 fo like him, as in tempting and drawing others to Sin, 
 which is his wi.ole Trade and Buf.r.efs, and if we make 
 it any Part of ours, we become like that Roaring Lion, 
 that goes about fee king whom he may devour. 1 Vet. v. 8. 
 
 35. The fecond thing we vow to forfake, is, the 
 Pomps and Vanities of this wicked World. By the Pomps 
 and Vanities, there are feveral Things meant, feme of 
 them, fuch as were ufed by the Heathens in fome un- 
 lawful Sports of theirs, wherein we are not now fo much 
 concern'd, there being none of them remaining among 
 us ; but befides that, there is meant all Excefs, either in 
 Diet, or Sports, or Apparel : when we keep not thofe 
 due iYIeafures, which either by the general Rules of So- 
 briety, or the particular Circumilances of our Qualities and 
 Callings we are bound to. Next, by the wicked World, 
 we may underftand, firft, the Wealth and Greatnefs of 
 the World, which though we do not fo totally renounce, 
 that it is unlawful for a Chriftian to be either Rich or 
 Great ; y«t we thus far promife to forfake them, that we 
 will not fet our Hearts upon them, nor either get or 
 keep them by the leaft unlawful Means. Secondly, by the 
 •wicked World we may underftand the Companies and 
 Cuftoms of the World, which, fo far as they are wicked, 
 we here renounce, that is, we promife never to be drawn 
 by Company to the Cewmifiion of a Sin, but rather ta 
 
 fcriake 
 
Sund . 2 . The Vow of B a p t i s m . 43 
 
 forfake the moft delightfuICompany than to be erffnared 
 by it ; nor yet by Cullom, but rather venture the 
 Shame of being thought fmguiar, ridiculous Perfons, 
 walk as it were in a Path by our felves, than put our 
 {elves into that broad way that leads to deflruclion, by 
 giving our felves over to any finful Culiom, how common 
 foever it be grown. If ihis Part of our Vow were but 
 thoroughly confidered, it would arm usagiinit molt of the 
 Temptations the World offers us, Company and Cuflom be- 
 ing the two fpecial Instruments by which it works on us. 
 
 36. A third Thing we renounce is, ail the Sinful Lujls 
 of the Fie/b; where the rie(h is to be understood in that 
 Senfe, wherein the Scripture often ufes it, for the Foun- 
 tain of all difordered Affections. For tho 1 thofe unclean 
 Defires.. which we ordinarily call the Luffs of the Flefh, 
 are here meant, yet they are not the only things here 
 contained, there beingdiversother things which theScrip- 
 ture calls the Works of the Flejh ; I cannot better inform 
 you cf them, than by fetting down the Lift St. Paul 
 gives of them,Ga/. v. 19, 20, 21. Nozv the Works of the 
 F!e!h are manifejl, which are thefe, Adultery, Fornication, 
 Uncleannefs, Lafclviovfiefs, Idolatry, Witchcraft, Ha- 
 tre.i, Variance, Emulations, ff rath, Strife, Seditions, He- 
 nfies, En-vyings, Murthers,D) unkennefs, Rcvellings,and 
 
 fuch like. This, with thofe other Defcriptions you will 
 find fcattered in ieveral Places of Scripture, will (hew you 
 there are many things contained in this Part of your 
 Vow, the forfaking all the finful Lults of the FlefK 
 
 37. The fecond thing our God-fathers and God mo- 
 thers promifed for us, was, That -rue fhculd belie-ve all 
 the Articles of the Cbrijlian Faith. Thefe we have fumm'd 
 up together in that which we call the Apoflles Creed ; 
 which, fince we promife to believe, we are fuppofed al- 
 fo to promife to learn them j and that not only the 
 Words, but likewife the plain Senfe of them : For who 
 can believe, what he either never heard of, or knows 
 not any thing of the meaning of it ? Now by this Be- 
 lieving is meant not only the confenting to the Truth of 
 them, but alfo the living like them that do believe. As 
 for Example, our believing that God created us, mould 
 make us live in that Subjection and Obedience to him, 
 
 which 
 
44 *fhe Whole Duty of Man. 
 
 which becomes Creatures to their Creator ; the believing 
 that Chrift redeemed us, mould make us yield up our- 
 felves to him as hisPurchafe, to bedifpofed of wholly by 
 him, and employ'd only in his Service. The believing 
 a Judgment to come, mould give us care fo to walk, 
 that we may not be condemned in it. And our believing 
 the Life everlafting, mould make us diligent, fo to em- 
 ploy our (hort Moment of Time here, that our Ever- 
 lafting Life may be a Life of Joy, not of Mifery, to us. 
 In this manner, from all the Articles of the Creed we 
 are to draw Motives to confirm us in all Chriftian 
 Practice, to which end it is, that our learning and be- 
 lieving of them tends, and therefore without it we are 
 very far from making good this Part of our Vow, the 
 Believing all the Articles of the Chrifiian Faith. 
 
 38. The laft Part of our Vow is, That, wefbould keep 
 God's holy Will and Commandments, and walk in the fame 
 all the Days of our Lives. Where, by our keeping God's 
 holy Will and Comma* dments, is meant our doing of all 
 thofe things, which he hath made known to us to be his 
 Will we fhould perform ; wherein he hath given us his 
 holy Word to inftrucl us, and teach us, what it is that he 
 requires of us, and now he expecls that we (hould faith- 
 fully do it without favouring ourfelves in the Breach of 
 any one of his Commands. And then in this entire Obe- 
 dience we muft walk all the days of our lives, that is, we 
 muft go on in a conftant Courfe of obeying God ; not 
 only fetch fome few Steps in his ways f but walk in them, 
 and that not for fome Part of our time, but all the days 
 of our lives, neverturn out of them,butgo on conftantly 
 in them, as long as we live in this World. 
 
 39. Having now thus briefly explained to you this 
 
 Vow made at your BAPTISM, all I 
 TheflriSi Oh- (hall add concerning it, is only to re- 
 Hgation of this member you how nearly you are concef n- 
 Vovo of Bap- ed in the keeping of it ; arid that,firft,in 
 tifm. refpect of Juftice ; Secondly, in refpect 
 
 of Advantage and Benefit. That you are 
 in Juftice bound to it, I need fay no more, but that it is 
 a Promife, and you know Juftice requires of every Mai* 
 the keeping of his Promife. But then this is of all other 
 
 Promife* 
 
Sund. 2. The Vow of Baptism. 45 
 
 Promifesthemoftfolemnand binding, for it is a Vow, that 
 is, a Promife made to God ; and therefore we are not only 
 unjuft, but forfworn, whenever we break any part of it. 
 40. But Secondly, We are alfo highly concerned to 
 keep it, in refpecl of our own Benefit. I told you be- 
 fore, that Baptifm entered us into Covenant with God ; 
 now a Covenant is made up of two Parts, that is 
 fomething promifed by the one Party, and fome- 
 thing by the other of the Parties that make the Cove- 
 nant. And if one of them break his Part of the Co- 
 venant, that is, perform not what he hath agreed to, 
 he can in no reafon look that the other mould make good 
 his. And fo it is here, God doth indeed promife thofe 
 Benefits before-mentioned, and that is his Part of the 
 Covenant. But then we alfo undertake to perform the 
 feveral things contained in this Vow of Baptifm, and 
 that is our part of it; and unlefs we do indeed perforin 
 them, God is not tied to make good his, and fo we for- 
 feit all thofe precious Benefits and Advantages ; we are 
 left in that natural and miferableEftate of ours, Children 
 of Wrath, Enemies to God t and Heirs of eternal Damna- 
 tion. And now what can be the Pleafure that any or 
 all Sins can afford us, that can make us the leaft degree 
 of Recompenceforfucha L-ofs ; the Lofs of God's Favour 
 and Grace here, and the Lofs of our own Souls hereafter? 
 For as our Saviour faith, ~Mark viii. 36. What /hall it 
 profit a Man if hejball gain the ivho/e World and lofe his 
 own Soul? Yet this mad Bargain we make, whenever we 
 break any Part of this our Vow of Baptifm. It therefore 
 moft nearly concerns us to confider fadly of it, to re- 
 member that every Sin we commit is a direct breach of 
 this our Vow ; and therefore when thou art tempted to 
 any Sin, feem it never fo light, fay not of it as Lot did 
 of Zoar, Gen. xix. 20. Is it not a little one ? But confider 
 whatever it is, thou haft in thy Baptifm vowed againft 
 it, and then be it never fo little, it draws a great one at 
 the Heels of it, no lefs than that of being forfworn, 
 which whoever commits, God hath in the third Com- 
 mandment pronounced, He 'will not hold him guiltlefs. 
 And that we may the better keep this Vow, it will be 
 very ufeful often to repeat :o ourfelves the feveral Branches 
 
 of 
 
46 The Whole Duty of Man. 
 
 of it, that fo we may ftill have it ready in our Minds to 
 fet againtt all Temptations ; and furely it is To excellent 
 a Weapon, that if we do not either caft it afide, or ufe 
 it very negligently, it will enable us by God's help to put 
 to flight our Spiritual Adverfary. And this is that Reve- 
 rence we are to pay to this full Sacrament, that of Baptifm. 
 
 SUNDAY III. 
 
 Of the Sacrament of the Lord's Supper ; 
 of Preparation before, as Examnaltm : Of 
 Repentance, Faith, Obedience : Of Duties to 
 be done at the Receiving, and afterwards^ &c. 
 
 Sect. i. "Tk TO W follows the Reverence due to 
 
 X^sJ the Sacrament of the Lord's 
 Zhs Lid's Supper; and in this I matt' follow my 
 Supper. firft Divifion, and fet down firll, what is 
 
 to be done Before ; Secondly, /// ; and 
 Thirdly, After the time of Receiving : For in this Sa- 
 crament we cannot be excufed from any one of t'hefe 
 things, though in da former we are. 
 
 2. And £irft, for that which is to be done before, St. 
 
 Paul ie\U us, it is Examination, 1 Cor.x'u 
 Things t9 be 28. But let a Man examine himfelf and 
 done before fo let him cat of that Bread, and drink af that 
 Receiving. Cup. But before I proceed to the parti- 
 
 calars of this Examination, 1 mull in the 
 general tell you, thac the fpecial Bufiuefs we have to do 
 
 in this Sacrament, is to repeat and renew 
 Examina- that Covenant we made with God in our 
 tion. Baptifm, which we having many ways grie • 
 
 voufly broken, it pleafes God in his great 
 Mercy to fufFer us to come to the renewing of it in this Sa- 
 crament, which if we do in fincerity of Heart, he hath pro- 
 mifed to accept us, and to give us all thofe Benefits in this, 
 which he was ready to bellow in the other Sacrament, if 
 we had not by our own Fault forfeited them. Since then 
 the renewing of our Covenant is our Bufineis at this time, 
 
Sund. 3. Of the Lord's Sup p er. 47 
 
 it follows, that thefe three things are necefTary towards it : 
 Firfl, That weunderltand whattheCovenantis: Secondly, 
 That we confider what our Breaches of it have been ; 
 And, Thirdly, That we refolve upon a drift Obfer- 
 vanceof it, for the reft of our Life. And the trying of our 
 felves in every one 01 thefe Particulars, is thatExair. ination, 
 which is required of us before we come to this Sacrament. 
 4. And Frrit, V/e are to Examine whether we under- 
 Hand what this Covenant is ; this is ex- 
 ceeding neceffary, as being the Foundati- Of our Know- 
 on of both the other ; for it h neither Ud^e. 
 poflible to difcover our pall Sins, nor to 
 fettle Purpofes againit them for the future without it. 
 Let this therefore be your firft Bufinefs ; Try whether 
 you rightly undtnland what that Covenant is which you 
 enteied into at your Eaptifm, what be the Mercies promi- 
 fed on God's Part, and the Duties on yours. And be- 
 caufe the Covenant made with each of us in Baptifm, is 
 only the applying to our Particulars the Covenant made 
 by God in Chrift with all Mankind in general, you are to 
 confider whether you underftand that ; if you do not, 
 you mud immediately feek for Inltruction in it. And 
 till you have means of gaining better, look over what 
 is briefly faid in the Entrance to this Treatife, concern- 
 ing the Second Covenant, which is the Founda- 
 tion of that Covenant which God makes with us in our 
 Baptifm. And becaufe you will there find, that Obedi- 
 ence to all God's Commands is the Condition required 
 of us, and is alfo that which we exprefly vow in our 
 Baptifm, it is neceffary ycu mould likewife know what 
 thofe Commands of God are. Therefore if you find you 
 are ignorant of them, never be at reft till you have got your 
 fe'f inttrucled in them, and have gained fuch a Meafure 
 of Knowledge as may direcl you to do that Whole Duty 
 of Man, which God requires. And the giving thee this 
 Initruclion is the only Aim of this Book, which, the 
 more ignorant thou art, the more earneitly I fhall en- 
 treat thee diligently to read. Ar.d if thou halt hereto- 
 fore approached to this Holy Sacrament in utteilgnorance 
 of theie necefTary Things, bewail thy Sin in i'o doing, 
 ! but prefume not to come again, till thou halt by gaining 
 
 thie 
 
48 The Whole Duty of Man. 
 
 this neceflary Knowledge fitted thy felf for it, which 
 thou mull haften to do. For though no Man muft come 
 to the Sacrament in fuch ignorance, yet if he wilfully 
 continue in it, that will be no Excufe to him for keeping 
 from this Holy Table. 
 
 4. The Second Part of our Examination is concerning 
 our Breaches of this Covenant ; and here thou wilt find 
 the ufe of that Knowledge J (peak of. For 
 Sms. there is no way of difcovering what our Sins 
 
 have been, but by trying our Actions by that 
 which fhould be the Rule of them, the Law of God. When 
 therefore thou fetteft to this Part of Examination, re- 
 member what are the feveral Branches of 
 Sevnalforts. thy Duty, and then afk thine own Heart 
 in every Particular, how thou haft per- 
 formed it ? And content not thyfelf with knowing in ge- 
 neral, that thou haft broken God's Law, but do thy ut- 
 mofttodifcoverin what Particulars thou haft done fo. Re- 
 call, as well as thou canft, all the Paflages of thy Life; 
 and in each of them confider what Part of that Duty hath 
 been tranfgrefs'd by it. And that not only in the groffer 
 Aft, but in Word alfo : Nay, even in thy moft fecret 
 Thoughts : For though Man's Law reaches not to them, 
 yet God's Law doth ; fo that whatever he forbids in the 
 Ac~l, he forbids likewife in the Thoughts 3nd Defires, and 
 fees them as clearly as our moft publick Acls. This par- 
 ticular Search is exceeding neceflary j for there is no 
 Promife of Forgivenefs of any Sin, but only to him that 
 confefteth and forfaketh it. Now to both thefe it is 
 neceflary, that we have a diftincl and particular Know- 
 ledge of our Sins. For how can he either confefs his 
 Sin that knows not his Guilt of it ? Gr how can he re- 
 folve to forfake it, that difcerns not himfelf to have 
 formerly cleaved to it? Therefore we may furely con- 
 clude, that this Examination is not only ufeful but ne- 
 ceflary towards a full and compleat Repentance ; for 
 he that does not take this particular view of his Sins, will 
 be likely to repent but by halves, whicn will never avail 
 him towards his Pardon ; nothing but an entire forfa- 
 kirg of every evil way being fuflicient for that. But 
 furely, of all other times it concerns us, that when we 
 
 come 
 
Sund. 3. O/zkLoRD'sSuppER. 49 
 
 come to the Sacrament our Repentance be full and cora- 
 pleat ; and therefore this drift Search of our own Hearts 
 is then efpecially neceflary. For although it be true, 
 That it is not pofhble by all our diligence to difcoveror 
 remember every Sin of our whole Lives, and though it 
 be alfo true, that what is fo unavoidably hid from us 
 may be forgiven without any more particular Confeflion 
 than that of David, Pfal. xix. I 2. Cleanfe thou me from 
 my fecret Faults ; yet this will be no Plea for us, if they 
 come to be fecret only, becaufe we are negligent in 
 fearching. Therefore take heed of deceiving thy felf in 
 this weighty Bufinefs, but fearch thy Soul to the bottom, 
 without which, it is impoilibie, that the Wounds thereof 
 mould ever be thoroughly cured. 
 
 5. And as you are to enquire thus narrowly concern- 
 ing the feveral Sorts of Sins, fo alio mufl you concern- 
 ing the Degrees of them, for there are divers Circum- 
 ftances which encreafe and heighten the Sin. Of this 
 fort there are many; as Firft, when we fin againft 
 Knowledge, that is, when we certainly know fuch a 
 thing to be a Sin, yet for the prefent Pleafure or Profit 
 (or whatever other Motive) adventure on it. This is 
 by Chrift himfelf adjudged to be a great heightning of 
 the Sin, He that knows his Majiers Will and doth it not 
 /hall be beaten with many Stripes. Luke xii. 47. Second- 
 . ly, When we fin with Deliberation, that is, when we 
 do not fall into it of a fudden, e're we are aware, but 
 have time to confider of it ; this is another degree of 
 the Sin. But, Thirdly, a yet higher is, when we do it 
 againft the Refiftance, and Checks of our own Consci- 
 ence, when that at the time tells us, This thing thou 
 oughtell not to do : Nay, lavs before us the Danger as 
 well as the Sin of it, yet in fpight of thefe Admonitions 
 of Conscience, we go on and commit the Sin j this is a 
 huge Increafe of it ; fuch as will raife the leail Sin into 
 a molt high Provocation. For it is plain, a Sin thus 
 committed muft be a wilful one, and then be the Matter 
 of it never fo light, it is moft heinous in God's Eyes. 
 Nay, this is a Circumilance of fuch force, that it may 
 make an indifferent Action, that is in itfelf no Sin, be- 
 come one. For though my Confcience fhould err in 
 
 telling 
 
50 The Whole Duty of Man. 
 
 telling me, fuch a thing were unlawful, yet fo long as 
 I were fo perfuaded, it were a Sin for me to do that 
 thing; for in that Cafe, My Will confents to the doing 
 a thing which I believe to be difpleafmg to God, and Goc| 
 (who judges us by our Wills, not Underftandings) im- 
 putes it to me as a Sin, as well as if the v thing were in it 
 felf unlawful. And therefore fureJy we may conclude, 
 that any thing, which is in it felf finful, is made much 
 more fo by being committed againft the Checks ofCon- 
 fcience. A fourth Aggravation of a Sin is, when it 
 hath been often repeated, for then there is not only the 
 Guilt of fo many more Ads, but every Ad grows alfo 
 fo much worfe, and more inexcufable. We always 
 judge thus in Faults committed .againft our felves, we 
 can forgive a llrigle Injury more eafily, than the fame 
 when it hath been repeated, and the oftner it hath been 
 fo repeated, the more heinous we account it. And fo 
 furely it is in Faults againft God alio. Fifthly, the Sins 
 which have been committed, after Vows and Refoluti- 
 ons of Amendment, are yet more grievous; for that 
 contains alfo the breaking of thofe Promifes. Some- 
 what of this there is in every wilful Sin, becaufe every 
 fuch is a Breach of that Vow we make at Baptifm. But 
 befides that, we have fince bound our felves by new 
 Vows, if at no other time, yet furely, at our coming 
 to the Lord's Supper, that being (as was formerly faidj 
 purpofely to repeat our Vows of Baptifm. And the 
 more of thefe Vows we have made, fo much the great- 
 er is our Guilt, if we fall back to any Sin we then re- 
 nounced. This is a thing very well worth weighing, 
 and therefore examine thy felf particularly at thy ap- 
 proach to the Sacrament, concerning thy Breaches of 
 former Vows made at the Holy Table. And if upon 
 any other Occalion, as Sicknefs, Trouble of Mind, or 
 the like, thou haft at any time made any other, call thy 
 felf to a Uriel Account how thou haft performed them 
 alfo, and remember, that every Sin committed againft 
 fuch Vows, is, befides its own natural Guilt, a Perjury 
 likewife. Sixthly, a yet higher Step is, when a Sin hath 
 been fo often committed, that we are come to a Cuftom 
 and Habit of it; and this is indeed a high degree. 
 
 6. Yet 
 
Sund. 3. Of the Lord's Su p p er, 51 
 
 6. Yet even of Habits, feme are worfe than others : 
 as, Fiift, if it be fo confirmed, that we are cane to a 
 hardnefs of Heart, have no fenfe at all of the Sin : Or, 
 Secondly, \i we go on in it againft any extraordinary 
 Means ufed by God to reform us, fuch as Sicknefs, or 
 any other Affliction which feems to be fent on purpofe 
 for our Reclaiming. Or, Thirdly, If all Reproofs and 
 Exhortations either of Miniflers or private Friends work 
 rot on us, but either make us angry at our Reprovers, 
 or fet us on defending the Sin. Or, laftly, If this finful 
 Habit be foftrong in us as to give us a love to the Sin, not 
 only in our felves, but in others : If, as the ApcftJe faith, 
 Rom. i. 32. We do mt only the things, but take pleafure 
 in them that do them, and therefore entice and draw as 
 many as we can into the fame Sins with us: Then it is 
 rifen to thehigheftftep of Wickednefs, and is to belook*d 
 on as the utmoft degree both of tin and Danger. Thus 
 you fee how you are to examine your felves concerning 
 your Sins, in each of which you are to confider how ma- 
 ny of thefe heightening Circumfhnces there have been, 
 that fo you may aright meafurc the Heinoufnefs of them. 
 
 7. Now the End of this Examination is, to bring 
 you to fuch a Sight of your Sins, as may 
 
 truly humble you, make you fenfible of Humiliation. 
 your own danger, that have provoked fo 
 great a Majefty, who is able fo fadly to revenge himfelf 
 upon you. And that will furely, even to the molt car- 
 nal Heart, appear a reafonable ground of forrow. But 
 that is not all ; it muft likewife bring you to a Senfc 
 and Abhorrence of your Bafenefs and Ingratitude, that 
 have thus offended fo good and gracious a God, that 
 have made fuch unworthy and unkind Returns to thofe 
 tender and rich Mercies of his. And this Confideration 
 cfpecially muft melt your Hearts into a deep Sorrow and 
 Contrition* the degree whereof muft be in fome mea- 
 fure anfwerable to the degree*of your Sins. And the 
 greater it is, provided it be not fuch as fhuts up the hope 
 of God's Mercy, the more acceptable it is to God, who 
 hath promifed not to defpife a broken and contrite heart, 
 Pfal. li. 1 7. And the more likely it will be alio to bring 
 us to Amendment : For if we have ooce felt what the 
 
 fmart 
 
52 Ibe Whole Duty of Man. 
 
 fmart of a wounded Spirit is, we (hall have the lefs 
 Mind to venture upon Sin again. 
 
 8. For when we are tempted with any of the fhort 
 Pleafures of Sin, we may then, out of our own Expe- 
 rience, fet againft them the fharp Pains and Terrors of 
 an accufmg Confcience, which will, to any that hath 
 felt them, be able infinitely to out- weigh them. Endea- 
 vour therefore to bring your felves to this melting Tem- 
 per, to this deep unfeigned Sorrow, and that not only 
 for the Danger you have brought upon your felf ; for 
 though that be a Consideration which may and ought to 
 work Sadnefs in us, yet, where that alone is the Motive 
 of our Sorrow, it is not that Sorrow which will avail ug 
 for Pardon ; and the Reafon of it is clear, for that Sor- 
 row proceeds only from the Love of our felves, we are 
 forry becaufe we are like to fmart. But the 
 Contrition. Sorrow of a true Penitent muft be joined alfo 
 with the Love of God, and that will make us 
 grieve for having offended him, though there were no 
 Punifhment to fall upon our felves. The way then to 
 ftir up this Sorrow in us, is Firft, To ftir up our Love 
 of God, by repeating to our felves the many gracious 
 Aftsof his Mercy towards us, particularly, that of his 
 fparing ns, and not cutting us off in our Sins. Confider 
 with thy felf how many and how great Provocations 
 thou haft offered him, peihaps in a continued courfe of 
 many Years wilful Difobedience, for which thou mighteft 
 with perfettjuftice have been e're this fent quick intoHell : 
 Nay, poffibly thou haft before thee many Examples of lefs 
 Sinners than thou art, who have been fuddenly fnatch'd 
 away-in the midft of their Sins. And what caufe canit 
 thou give, why thou haft thus long efcaped, but only 
 becaufe his Eye hath fpared thee ? And what caufe of 
 that fparing but his tender Compaffions towards thee, 
 his unwillingnefs that thou fhouldft perilh : This Con- 
 fideration, if it be preft home upon thy Soul, cannot 
 chufe (if thy Heart be not as hard as the nether Milftone) 
 but awake fomewhat of Love in thee towards this gra- 
 cious, this long-fuffering God, and that Love will cer- 
 tainly make it appear to thee, that it is an evil thing, 
 nnd bitter, that thou bafi for/a ken the Lord, Jer. ii. 19. 
 
 That 
 
Sund. 3. Of the Lord's Supper. 53 
 
 That thou haft made fuch wretched Requitals of fo 
 great Mercy ; it will make thee both afhamed and an- 
 gry at thy fell", that thou hall been fuch an unthankful 
 Creature. But if the Confideration of this one fort of 
 Mercy, God's Forbearance only, be fuch an Engagement 
 and Help to this Godly Sorrow, what will then be the 
 Multitude of thofe other Mercies which every Man is a- 
 ble to reckon up to himfelf ? And therefore let every 
 Man be as particular in it as he can, call to mind as 
 many of them as he is able, fo that he may attain to the 
 greater degree of true Contrition. 
 
 9. And to all thefe Endeavours muft be added earned 
 Prayers to God, that he by his holy Spirit would fhew 
 you your Sins and foften your Hearts, that you maj 
 thoroughly lament and bewail them. 
 
 10. To this muft be joined an humble Confeffion 
 of Sins to God, and that not only in ge- 
 neral, but alfo in particular, as far as Confeffion. 
 your Memory of them will reach, and that 
 
 with all thofe heightning Circumftances of them, which 
 you have by the fore-mentioned Examination difcovered. 
 Yea, even fecret and forgotten Sins muft in general be 
 acknowledged, for it is certain there are Multitudes of 
 fuch ; fo that it is neceffary for every one of us to fay 
 with David, Pfal. xix. 12. Who can under jland bis Er- 
 rors ? Cleanfe thou me from my fecret Faults. When you 
 have thus confeft your Sins with this hearty Sorrow, and 
 fincere Hatred of them, you may then, (and not be- 
 fore) be concluded to feel fo much of your Difeafe, that 
 it will be feafonable to apply the Remedy. 
 
 1 1 . In f,he*next Place therefore you are to look on 
 him whom God hath fet forth to be the Pro- 
 pitiation for our Sins. Rom. iii. 25. Even Faith. 
 Jefus Cbrift, the Lamb of God, nvhich tak- 
 
 eth away the Sins of the World. John i. 29. and ear- 
 neftly beg of God, that by his moft precious Blood your 
 Sins may be warned away ; and that God would for his 
 fake be reconciled to you. And this you are to believe 
 will furely be done, if you do for the reft of your Time 
 forfake your Sins, and give your felves up fincerely to 
 obey God in all his Commands. But without that, it 
 
54 *The Whole Duty of Man. 
 
 is in vain to hope any Benefit from Chrift, or his Suffer- 
 ings. And therefore the next Part of your Preparation 
 muft be the fetting thofe refoiutions of Obedience, which 
 J told you was the third thing you were to examine your 
 felves of, before you approach the Holy Sacrament. 
 
 12. Concerning the Particulars of this Refolution, I 
 
 need fay no more, but that it muft an- 
 Refo!utic?is of fwer every Part and Branch of our Du- 
 Obedience. ty ; that is, we muft not only in general 
 
 refolve, that we will obferve God's Com- 
 mandments, but we mult refolve it for every Com- 
 mandment by it felf ; and efpecially where we have 
 found our felves mod to have failed heretofore, there 
 efpecially to renew our Refoiutions. And herein it 
 nearly concerns us to look, that thofe Refoiutions be 
 fincere and unfeigned, and not only fuch flight ones as 
 People ufe out of Cuftom to put on at their coming to 
 the Sacrament, which they never think of keeping after- 
 wards. For it is a certain Truth, that whofoever comes 
 to this Holy Table without an entire Hatred of every 
 Sin, comes unworthily ; and it is as fure, that he that 
 doth entirely hate all Sin, will refolve to forfake it ; for 
 you know, Forfaking naturally follows Hatred, no Man 
 willingly abides with a Thing or Perfon he hates; and 
 therefore he that doth not fo refolve, as that God, the 
 Searcher of Hearts, may approve it as fincere, cannot be 
 fuppofel to hate Sin, and fo cannot be a worthy Receiver 
 of that Holy Sacrament. Therefore try yourRefolutions 
 thoroughly, that you deceive not your felves in them, it is 
 your own great Danger if you do ; for it is cettain you can- 
 not deceive God, nor gain Acceptation from him, by any 
 thing which is not perfectly hearty and unfeigned. 
 
 13. Now as you are to refolve on this new Obedi- 
 
 ence, fo you are likewife to refolve on 
 Of the Meant, the Means, which may affift you in the 
 
 Performance of it. And therefore con- 
 sider in every Duty what are the Means that may help 
 you in it, and refolve to make ufe of them, how unea- 
 fy foever they be to your Flefh ; fo, on the other fide, 
 confider what Things they are, that are likely to lead 
 you to Sin, and refolve to fhun and avoid them : This 
 
 you 
 
Sund. 3. Of the Lor d'j Supper. 55 
 
 you are to do in refpeft of all Sin9 whatever, buj efpe- 
 cially in thofe, whereof you have formerly been guilty. 
 For there it will not be hard for you to find, by what 
 Steps and Degrees you were drawn into it, what Com- 
 pany, what Occafion it was that enfnared you, as alia 
 to what fort of Temptations you^re apteft to yield. And 
 therefore you mull particularly fence your folf againll 
 the Sin, by avoiding thofe Occafions of it. 
 
 14. But it is not enough that you refolve you will do 
 all this hereafter, but you mull inlhntly fet to it, and 
 begin the Courfe by doing at the prefent iv hatfoever you 
 have Opportunity of doing. And there are feveral thing* 
 which you may, nay, mult do at the prefent, before yoa 
 come to the Sacrament. 
 
 1 5 . As firft, you mud call off every Sin, not bring any 
 one unmodified Luft with you to that Ta- 
 ble ; for it is not enough to purpofe to caft Prefent Re- 
 themoffafterwards, but you muftthenac- # nouncing of 
 tually do it, by with drawing all Degrees of Sin. 
 Love and Arfe&ion from them ; you mull 
 then give a Bill of Divorce to all your old beloved Sins, or 
 elfe you are no way fit to be married to Chrift. The 
 Reafon of this is clear; for this Sacrament is our fpiritual 
 Nouriftiment; now before wecan receive fpiritualNourifti- 
 ment, we mult have fpiritual Life, (for no Man gives Food 
 to a dead Perfon.) But whofoevcr continues not only in 
 the Aft, but in the Love of any one known Sin, hath no 
 fpiritual Life, but is in God's Account no better than a 
 dead Carcafs, and therefore cannot receive that fpiritual 
 Food. It is true, he may eat the Bread and drink the 
 Wine, but he receives not Chriit, but inftead of him, that 
 which is moil dreadful ; the Apoille will tell you what, 
 I Cor. xi. 29. He eats and drinks bis own Damnation. 
 Therefore you fee how great a Neceffit-y lies on you thus 
 actually to put ofFevery Sin before you come to thisTable. 
 
 16. And the fame Nccefiity lies on you for a fecond 
 thing to be done at this Time, and that 
 is, the putting your Soul into a heaven- Embracing 
 \y and Chriftian Temper; by pofleffing Virtu*. 
 it with all thofe Graces which m3y ren- 
 der it acceptable in the Eyes of Gqd. For when you 
 D have 
 
 V 
 
56 The Whole Duty of Man. 
 
 have turned out Satan and his accurfed Train, you muft 
 not let your Soul lie empty ; if you do, Chrift tells you, 
 Luke xi. 26. he will quickly return again, and your lajl 
 Ejlate Jhall be nvorfe than your firft. But you muft by 
 carneft Prayer invite into it the Holy Spirit with his 
 Graces, or if they be infome degree there already, you 
 muft pray that he will yet more fully polTefs it, and you 
 muft quicken and ftir them up. 
 
 1 7. As for Example, you muft quicken your Humility, 
 
 by confidering your many and great Sins, 
 Quickening of your Faith, by meditating on God's Pro- 
 G\ aces. mifes to all penitent Sinners ; your Love to 
 
 God, by confidering his Mercies, efpeci- 
 ally thofe remembered in the Sacrament; his giving Chrift 
 to die for us ,• and your Love to your Neighbour, nay to 
 your Enemies, by confidering that great Example of his 
 lufTering for us that were Enemies to him. And it is moft 
 particularly required of us, when we come to this Table, 
 that we copy out this Pattern of his in a perfec\Forgive- 
 xiefs of all that have offended us, and not only Forgive- 
 nefs, but fuch a Kindnefs alfo, as will exprefs it felf in 
 all Offices of Love and Friendship to them. 
 
 1 8. And if you have formerly fo quite forgot that 
 
 blefled Example of his, as to do the di- 
 Charity. reel contrary ; if you have done any Un- 
 
 kindnefs or Injury to any Perfon, then 
 you are to feek Forgivenefs from him : And to that end, 
 firft, acknowledge your Fault, and fecondly, reftore to 
 him, to the utmoft of your Power, whatfoever you have 
 deprived him of either in Goods or Credit. This Re- 
 conciliation with our Brethren is abfolutely neceffary 
 towards the making any of our Services acceptable with 
 God, as appears by that Precept of Chrift, Mattb. v. 
 23, 24. If thou bring thy Gift to the Altar, and there 
 remembereft that thy Brother hath ought againji thee, lea<ve 
 there thy Gift before the Altar, and go thy way ; firft be 
 reconciled to thy Brother, and then come and offer thy 
 Gift. Where you fee, that though the Gift be already 
 at the Altar, it mutt rather be left there unoffered than 
 beofte«cu by a Man that is noi atperfecl Peace with his 
 Neighbour. And if this Charit) be fo neceuary in all 
 
 our 
 
Sund. 3. Of the Lord*/ Supper. 57 
 
 our Services, much more in this, where, by a joint par- 
 taking in the fame holy Myfteries, we fignify our being 
 united and knit not only to Chrift our Head, but alfo 
 to each other as Fellow-Members. And therefore if we 
 come with any Malice in our Hearts, we commit an 
 Act of the higheft Hypocrify, by making a folemn Pro- 
 feflion in the Sacrament of that Charity and Brotherly 
 Love, whereof our Hearts are quite void. 
 
 19. Another mod neceflary Grace at this time is that 
 of Devotion, for the raifmg whereof we 
 
 mud allow our felves fome time to Devotion. 
 withdraw from our worldly Affairs, and 
 wholly to fet our felves to this Bufinefs of Preparation ; 
 one very fpecial Part of which Preparation lies in raifing 
 up our Souls to a devout and heavenly Temper. And 
 to that, it is mod necefiary, that we call off all Thoughts 
 of the World, for they will be fure as (o many Clogs 
 to hinder our Souls in their mounting towards Heaven. 
 A fpecial Exercife of this Devotion is Prayer, wherein 
 we muft be very frequent and earneft at our coming to 
 the Sacrament, this being one great Inftrument, wherein 
 we muft obtain all thofeother Gnces required in ourPre- 
 paration. Therefore be fure this be not omitted ; for if 
 you ufe never fo much endeavour befides, and leave out 
 this, it is the going to work in your own Strength, with- 
 out looking to God for his Help, and then it is impofiible 
 you mould profper in it : For voe are not able of our felves 
 to think any thing, as of our felves, but our Sufficiency is of 
 God. z Cor. iii. 5. Therefore be inftant with him fo to 
 affift you with his Grace, that you miy come (o fitted to 
 this holy Table, that you may be partakers of the Be- 
 nefits there reached out to all worthy Receivers 
 
 20. Thefe and all other fpiritual Graces our Souls 
 muft be cloathed with, when we come 
 
 to this Feaft ; for this is that Wedding- Ihcejity of 
 Garment, without which whofoever thefe Graces, 
 comes is like to have the Entertainment 
 mentioned in the Parable of him, who came to the Mar- 
 riage without a Wedding garment, Matt. xxii. 13. nvho 
 nvas caft into outer Darknefs, where is weeping and 
 gnafhing of Teeth, For though it is poflible, he may fit 
 
 D 2 it 
 
 I 
 
5§ Ihe Whole Duty of Man. 
 
 it out at the prefent, and not be fnatchM from the Table, 
 yet St. /\™/ allures him, he drinks damnation to himfelf 
 and how foon it may fall on him is uncertain ; . but it is 
 fure it will, if Repentance prevent it not, and as fure, 
 that whenever it does come, it will be intolerable ; 
 For who among us can dwell with fverlafling Burning ? 
 Ifa. xxxiii. 14. 
 
 21. I fhall add but one Thing more concerning the 
 
 Things which are to be done before the 
 TheUfifulne/s Sacrament, and that is, an Advice, that 
 •/ afpiritual if any Perfon, upon aferious Viewof him- 
 Guide. felf, cannot fatisfy his own Soul of his 
 
 Sincerity, and fo doubts whether he may 
 come to the Sacrament, he do not reft wholly on his own 
 Judgment in theCafe ; for if he be a truly humbled Soul, 
 it is likely he may judge too hardly of himfelf ; if he be 
 not, it is odds, but if he be left to the fatisfy ing his own 
 Doubts, he will quickly bring himfelf to pafs too favour- 
 able a Sentence. Or whether he be the one or the other, 
 if he come to the Sacrament in that Doubt, he certainly 
 plunges himfelf into farther Doubts and Scruples, if not 
 into Sin ; on the other Side, if he forbear becaufe of it, if 
 that Fear be a caufelefs one, then hegroundlefly abfents 
 himfelf from that Holy Ordinance, and fo deprives his 
 Soul of the Benefits of it. Therefore in the midft of fo 
 many Dangers, which attend the Miftake of himfelf, I 
 would, as I faid before, exhort him not to truft his own 
 Judgment, but to make known his Cafe to fome difcreet 
 and godly Minifter, and rather be guided by his, who will 
 probably (if the Gafe be duly and without any Difguife 
 difcovered to him) be better able to judge of him, than he 
 of himfelf. This is the Counfel the Church gives in the 
 Exhortation before the Communion, where it is advifed, 
 That if any, by other Means therefore mentioned, cannot 
 quiet his own Confcience, but require farther Counfel and 
 Comfort, then let him go to fome difcreet and learned Mi- 
 nijler of God's Word, and open his Grief, that he may re- 
 ceive fuch ghoftly Counfel, Advife and Comfort , that his 
 Confcience may be relieved, &c. This is furely fuch Ad- 
 vice as mould not be neglecled, neither at tlje time of 
 coming to the Sacrament, nor any other, when we are 
 
 under 
 
 I 
 
Sund. 3. Of the Lor d'j Supper. 59 
 
 under any Fear or Reafons of Doubt, concerning the State 
 of our Souls. And for want of this, many have run into 
 very great Mifchief, having let the Doubt feiler fo long, 
 that it hath either plunged them into deep DiftrefTes of 
 Confcience, or, which is worfe, they have, to ftill that 
 Difquiet within them, betaken themfelves to all finful 
 Pleafures, and fo quite call off all Care of their Souls. 
 
 22. But to all this it will perhaps befaid, that this 
 cannot be done without difcovering the 
 
 Nakednefs and Blemiflies of the Soul, Nottobeajba- 
 and there is Shame in that, and there- med to difco* 
 fore Men are unwilling to do it. But to <ver our /elves 
 that I anfwer, That it is very unreafon- to one. 
 able that mould be an Hindrance : For 
 firft, I fuppofe you are to chufe only fuch a Perfon, as 
 will faithfully keep any Secret you (hall commit to him, 
 and fo it can be no publick Shame you can fear. And 
 if it be in refpecl of that fingle Perfon, you need not 
 fear that neither ; for fuppofing him a godly Man, he 
 will not think the worfe of you but the better, that you 
 are fo defirous to fet all right between God and your 
 Soul. But if indeed there were fhame in it, yet as long 
 as it may be a Means to cure both your Trouble and 
 your Sin too, (as certainly godly and faithful Counfel 
 may tend much to both) that Shame ought to be defpifed, 
 and ittis fure it would, if we loved our Souls as well as our 
 Bodies : For in bodily Difeafes, be they never fofoul or 
 fhameful, we account him a Fool who will rather mifs 
 the Cure than difcover it : and then it mult here be (0 
 much the greater Folly ; by how much the Soul is 
 raore precious than the Body. 
 
 23. But God knows, it is not only doubtful Perfons to 
 whom this Advice might be ufeful ; there 
 
 are others of another Sort whofe Confi- Asnecejfaryto 
 dence is their Difeafe, who prefume ve- the confident 
 ry groundlefly of the Goodnefs of their astothedoubt- 
 Eftates : And for thofe it were nnoft hap- ful. 
 py, if they could be brought to hear 
 fome more equal Judgments than their own in this (o 
 weighty a Bulinefs. The Truth is, we are generally fo 
 D 3 apt 
 
60 The Whole Duty of Man. 
 
 apt to favour our felves, that it might be very ufeful 
 for the moft, efpecially the more ignorant Sort, fome- 
 times to adviie with a fpiritual Guide, to enable them 
 to pafs right Judgments on themfelves; and not only fo, 
 but to receive Directions how to fubdue and mortify 
 thofe Sins they are moft inclined to, which is a Matter 
 of fo much Difficulty, that we have no Reafon to def- 
 pife any Means that may help us in it. 
 
 24. I have now gone through thofe feveral Parts of 
 Duty we are to perform Before our Receiving ; in the 
 
 next Place, I am to tell you what is to 
 Jt tie time of be done At the time of Receiving. When 
 Rtceiving. thou art at the Holy Table, firft humble 
 Meditation of thy felf in an unfeigned Acknowledgment 
 thy Univor- of thy great Unworthinefs to be admitted 
 tbinefs. there ; and to that purpofe remember 
 
 again, between God and thine own Soul, 
 fome of thy greateft and fouleft Sins, thy Breaches of for- 
 mer Vows made at that Table, efpecially fince thy laft 
 
 Receiving. Then meditate on thofe bit- 
 The Sufferings ter Sufferings of Chrift, which are fet out 
 §f Chriji. to us in the Sacrament : When thou feeft 
 
 the Bread broken ; remember how his 
 blefled Body was torn with Nails upon the Crofs ; when 
 thou feeft the Wine poured out, remember hqw his pre- 
 cious Blood was fpilt there ; and then confider*it was thy 
 Sins that caufed both. And here think, how unworthy a 
 Wretch thou art to have done that which occafioned fuck 
 Torments to him ; how much worfe than his very 
 Crucifiers : They crucified him once, but thou haft, as 
 much as in thee hy, crucified him daily. They crucified 
 him becaufe they knew him not, but thou haft known 
 both what he is in himfelf, the Lordof Glory, and what 
 he is to thee, a moft tender and merciful Saviour, and yet 
 thou huft ilill continued thus to crucify him afrefh Con- 
 fider this, and let it work in thee, firft a great Sorrow 
 ior thy Sins pall, and then a great Hatred and firm Refo- 
 lution againft them for the time to come. 
 
 25. When thou haft a while thus thought on thefe 
 
 Sufferings 
 
Sand. 3. Of the Lord'j Svv pe r. 61 
 
 Sufferings of Chrift for the increafirg thy 
 Humility and Contrition ; then in the The Atonement 
 fecond Place think of them again, to ftir wrought by 
 up thy Faith ; look on him as the Sa- them. 
 crifice offered up for thy Sins, for the 
 appeafing of God's Wrath, and procuring his Favour 
 and Mercies towards thee. And therefore, believingly, 
 yet humbly begof God toacceptof that Satisfaction ma<6 
 by his innocent and beloved Son, and for the Merits there- 
 of to pardon thee whatfoever is part, and to be fully re- 
 conciled to thee. 
 
 26. In the third Place, confider them again to raift 
 thy Thankfulne r s. Think how much 
 
 both of fhame and Pain he there endu- TheTlankful- 
 red, but efpecially thofe great Agonies nefs oivingfar 
 of his Sour, which drew from him that them. 
 bitter Cry, My Gid, my God, nvhy baft 
 thou for/a ken me? Matt. 27. 46. Now all this he fuffcr- 
 ed only to keep thee from perilling. And therefore con- 
 fider what inexprefTible Thar ks thou owed him, and en- 
 deavour to raife thy Soul to the mofl zealous and hearty 
 Thankfgiving ; for this is a principal part of Duty at 
 this time, the praifing and Magnifying that mercy which 
 hath redeemed us by fo dear a price. Therefore it will 
 here well become thee to fay with David, 1 nvitl tale tht 
 Gup of Salvation, and will call upon the Name of tht Lord. 
 
 27. Fourthly, look on thefe Sufferings of Chrift toitir 
 up this Love, and furely there cannot 
 
 be a more effectual Means of doing it ; The great Jo^e 
 for here the Love of Chrift to thee is of Cbrijl in 
 moft manifeft, according to that of the thtm. 
 Apoftle, I John iii. 16. Hereby peredv* 
 ive the Love of G<id towards us, becau Q he laid dovu 
 bis Life for us. And that even the higheft Degree of 
 Love; for as he h'mfelf tells us, Jibnxv. 13. Greater 
 Love than ths hath no Man, that a Man lay down his 
 Life for his Friend. Yet even greater Love than this 
 had he ; for he not only died, but died the moft painful 
 and moft reproachful Death, and that not for his Friends, 
 but for his utter Enemies. And therefore if after all this 
 
 L«ve 
 D 4 
 
62 The Whole Duty of Man. 
 
 Love on his Part, there be no return of Love on ours, 
 we are worfe than the vileft fort of Men, for even the 
 Public an j, Matth. v. 46 love tbofe that lo<ve them. 
 Here therefore chide and reproach thy felf. that thy Love 
 to him is fo faint and cool, when his to thee was fo 
 zealous and affectionate. And endeavour to enkindle 
 this holy Flame in thy Soul, to love him in fuch a De- 
 gree, that thou ma} eft be ready to copy out his Exam- 
 ple, to part with all things, yea, even Life it felf, when 
 ever he calls for it ; that is, whenfoever thy Obedience 
 10 any Command of his (hall lay thee open to thofe Suffer- 
 ings : But in the mean time to refolve never again to make 
 any League with his Enemies, to entertain or harbour any 
 Sin in thy bread. But if there have any fuch hitherto re- 
 mained with thee, make this the Seafon to kill and crucify 
 it; offer it up at this Inftant a Sacrifice to him, who was 
 facrificed for thee, and particularly for that very end, that 
 be might redeem thee from all Iniquity ; therefore here make 
 thy folemn refolutions, to foriake every Sin, particularly 
 thofe into which thou hall moft frequently fallen. And that 
 thou mayeft indeed perform thofe Refolutions, earneftly 
 beg of this crucified Saviour, that he will, by the Power 
 of his Death, mortify and kill all thy Corruptions. 
 28. When thou art about to receive the confecrated 
 Bread and Wine, remember that God 
 Ihe Benefits of now offers to feal to thee that new Co- 
 the New Co- venant made with Mankind in his Son. 
 *venant fealed For fmce he gave us his Son in the Sa- 
 in the Sacra- ciament, he gives with him all the Be- 
 ment* nefits of that Covenant, to wit, Pardon 
 
 of Sins, fandifying Grace, and a Title to 
 an eternal lnheritar.ee. And here be aftonimed at the 
 infinite Goodr>fs of God, who reaches out to thee fo 
 precious a Treafure. But then remember that this is all 
 but on Condition, that thou perform thy Part of the Co- 
 venant. And therefore fettle in thy Soul the moft ferious 
 Purpofe of Obedience, and then with all poffible Devotion 
 join with the Minifter in that lhort, but excellent Prayer, 
 ufed at the Inftant of giving the Sacrament, The Body of 
 our Lardy &c. 
 
 29. So 
 
Sund. 3. Of the Lor d's Supper. 63 
 
 29. So Toon as thou haft received, offer up thy de- 
 vouteft Praifesfor that great Mercy, to- 
 gether with thy moll earned Prayers for Upon Recciv 
 fuch Afliftance of God's Spirit as may en- ing, give 
 able thee to perform the Vow thou haft Thanks. 
 now made. Then, remembring thatChrift 
 
 is a Propitiation not for our Sins only, but Pray. 
 alfofor the Sins of 'the whole World '; let thy 
 Charity reach as far as his hath done, and pray for all Man- 
 kind, that every one mayreceivc the Benefitof that Sacri- ■ 
 rice of his ; commend alfo to God the Eftate of the Church, 
 that particularly where of thou art a Member ; and forget 
 not to pray for all to whom thou owed Obedience, both 
 in Church and State; and fo go on to pray for fuch par- 
 ticular Perfons as either thy Relations or their Wants (hall 
 prefent to thee. It there be any Collection for the Poor (as 
 there al waysought to be at this time) givefreely according 
 to thy Ability j or if, by the Default of others, there be no 
 fuch Collection, yet do thou privately defign fomething to- 
 wards the Relief of thy poor Brethren, and befure togive 
 it the next fitting Opportunity that offers it felf. All this 
 thou muft contrive to do in the time that others are receiv- 
 ing, that fo, when the publick Prayers after the Admini* 
 ltration begin, thou mayeft be ready to join in them, 
 which thou muft likevvife take Care to do with all Devo- 
 tion : Thus much for Behaviour at the timeof Receiving. 
 
 30. Now follows the third and laft thing, that is, what 
 thou art to do after thy Receiving. That 
 
 which is immediately to be done, is as Jfter the Sa- 
 
 foon as thou art retired from the Con- c/ament. 
 
 gregation, to offer up again to God thy 
 
 Sacrifice of Praife for all thofe precious Mercies conveyed 
 
 to thee in that holy Sacrament, as alfo humbly to intreat 
 
 the continued aflillance of his Grace, 
 
 to enable thee to make good all thofe PrivatePray- 
 
 Purpofes of Obedience thou haft now er andthankf- 
 
 made. And in whatfoever thou knoweft giving. 
 
 thy felf moil in Danger, either in re- 
 
 fpect of any former Habit, or natural Inclination, there 
 
 cfpecially defire, and earneftly beg his Aid. 
 
 D 5 31. When 
 
64 The Whole Duty of Man. 
 
 31. When thou haft done thus, do not prefently let 
 thy felf loofe to thy worldly Cares and 
 Not prefently Bufmefs, but fpend all that Day either 
 to fall to in Meditating, Praying, Reading, good 
 
 worldly Jf- Conferences, or the like; To as may bed 
 fairs. keep up that holy Flame which is enkind- 
 
 led in thy Heart. Afterwards, when thy 
 Calling requires thee to fall to thy ufual Affairs, do it; 
 but yet ftill remember, that thou haft a greater Bufinefa 
 than that upon thy Hands; that is, the performing of 
 all thofe Promifes thou fo lately madeft to God: And 
 
 therefore what- ever thy outward Ern- 
 To keep thy Re- ployments are, let thy Heart be fet on 
 folutions ftill that ; keep all the Particulars of thy Re- 
 in Memory. folutions in Memory, and whenever thou 
 
 art tempted to any of thy old Sins, then 
 confider, this is the thing thou fo folemnly vowedft againft ; 
 and withal remember, what a horrible Guilt it will be, if 
 
 thou fhouldeft now willfuly do any thing 
 The Danger contrary to that Vow; yea, and what a 
 of breaking horr;ble Mifchief alfo it will be to thy 
 them. felf; For at thy Receiving, God and 
 
 thou entred into Covenant, into a League 
 of Friendfhip and Kindnefs. And as long as thou keep- 
 eft in that Friendfiiip with God, thou art fafe; all the 
 Malice of Men or Devils can do thee no Harm : For, as 
 the Apoftle faith, Rem. viii. 31. If God be for us, <wbo 
 
 can be againft us ? But if thou breakeft 
 Making God this League, (as thou certainly doft, if 
 thy Enemy. thou yieldeft to any wilful Sin) then God 
 
 and thou art Enemies ; and if all the 
 World then were for thee, it could not avail thee. 
 32. Nay, thou wilt get an Enemy within thine own 
 
 Bofom, thy Confcience accufing and 
 IhycwnCon- upbraiding thee; and when God and 
 fciince. thine own Confcience are thus againfl 
 
 thee, thou canft not but be extremely mi- 
 ferable even in this Life, befides that fearful Expectation 
 of Wrath, which awaits thee in the next. Remember all 
 this, when thou art fet upon by any Temptation, and then 
 lure thou cuuft not but look upon that Temptation, as a 
 
 Cheat 
 
 i 
 
Sund. 3. Of the Lor dV Supper. 63 
 
 Cheat that comes to rob thee of thy Peace, thy God, thy 
 very Soul ; and then fure it will appear as unfit to entertain 
 it, as thou wouldeft think it to harbour one in thy Houfe, 
 who thou knoweft came to rob thee of what is deareft to 
 thee. 
 
 33. And let not any Experience of God's Mercy in 
 pardoning thee heretofore.encourage thee 
 
 again to provoke him ; for befides that it God*s former 
 is the higheft Degree of Wickednefs and Pardons no 
 Unthankfulnefs to make that Goodnefs of Encourage- 
 his, itjbich Jhould lead tbee to Repentance, ment to Sin. 
 an Encouragement in thy Sin : Befides 
 this, I fay, the oftener thou haft been pardoned, the lefs 
 Reafon thou haft to expedl it again, becaufe thy Sin is fo 
 much the greater for having been committed againft Co 
 much Mercy. If a King have feveral times pardoned an 
 Offender, yet if he ftill return to Commiflion of the fame 
 Fault, the King will at laft be forced, if he have any 
 Love to Juftice, to give him up to it. Now fo it is here, 
 God is as well Juft as Merciful, and his Juftice will at k<ft 
 furely and heavily avenge the Abufe of his Mercy ; ar;d 
 there cannot be a greater abufe of his Mercy, than to 
 fin in hope of it : So that it will prove a rniferable de- 
 ceiving of thy felf thus to prefume upon it. 
 
 34. Now this Care of making good 
 
 thy Vow muft not abide wi:h thee fome The Ob'igafi- 
 few Days only, and then becaftafide, but on of t hi s Fo-ut 
 it muft continue with thee all thy Days, peipetual. 
 For if thou break thy Vow, it matters 
 not whether fooner or later : Nay, perhaps the Guilt 
 may in fome refpeel be more, if it be late ; for if thou 
 halt for a good while gone on in the Obfervance of it, 
 that mews the Thing is poflible to thee ; and fo thy Af- 
 ter breaches are not of Infirmity, becaufe thou canft not 
 avoid them; but of Perverfenefs, becaufe thou wilt not. 
 Befides, theUfeof Chriftian Walking mult needs make 
 it more eafy to thee. For indeed all the Difficulty of it 
 is but from the Cuftom of the contrary : And therefore, if 
 after fome Acquaintance with it, when thou haft over- 
 come fomewhat of the Hardnefs, thou malt then give it 
 over, it will be moftinexcufable. Therefore be csieful 
 sill the Days of thy Life to keep (ucha Wacch over 
 
66 The Whole Duty of Man. 
 
 felf, and fo to avoid all Occafions of Temptations, as 
 may prefervethee from all wilful Breaches of this Vow. 
 35. But though the Obligation of every fuch fingle 
 Vow reach to the utmoft Day of our 
 Tet often to Lives, yet are we often to renew it, that 
 be renewed. , is, we are often to receive the Holy Sa- 
 crament, for that being the means of con- 
 veying to us fo great and unvaluable Benefits, and it be- 
 ing alio a Command of Chrift, that we mould do this in 
 'Remembrance ofbim, we are in refpedl both of Reafon and 
 Duty to omit no fit Opportunity of partaking of that Ho- 
 ly Table. I have now (hewed you, what that Reverence 
 is, which we are to pay to God in his Sacrament. 
 
 SUNDAY IV. 
 
 Honour due to God's Name ; Sins againft it \ 
 Blafphemy, Szv earing : Of Affertory^ Pro- 
 rmffory, Unlawful Oaths ; Of Perjury , Vain 
 Oaths, and the Sin of tbem, &c. 
 
 Sect. 1 . '"TpHE laft Thing wherein we are to 
 
 JL exprefs our Reverence to him, is 
 
 Honour due to the honouring of his Name. Now what 
 
 God's Name. this honouring of his Name is, we (hall 
 
 belt underftand, by confidering what are 
 the Things by which it is difhonoured, the avoiding of 
 which will be our Way of honouring it. 
 
 The n>ft is, all Blafpheniies, or fpeaking any evil 
 
 Thing of God, the higheft Degree 
 Sinsagainflit. whereof is curfing him; or if we do 
 
 not fpeak it with our Mouths, yet if we 
 do it in our Hearts, by thinking any unworthy Thing 
 
 of him, it is look*d on by God, who 
 hhfpbemy. fees the Heart, as the vileft Difhonour. 
 
 But there is alfo a Blafphemy of the 
 Actions, that is, when Men, who profefs to be Servants 
 of God, live fo wickedly, that they bring up an evil 
 Report of him, whom they own as their Mafter and 
 Lord. TJhis Blafphemy the Apoftle takes Notice of, 
 
Sund.4- Of Oaths, Z3c. 67 
 
 Rom. ii. 24, where he tells thofe who profefs to be Ob- 
 fervers of the Law, That by their wicked Anions the 
 Name of God was blalpbemed among the Gentiles. Thofe 
 Gentiles were moved to think ill of God, as the Fa- 
 vourer of Sin, when they faw thofe, who called them- 
 felves his Servants, commit it. 
 
 A fecond Way of dishonouring God's Name is by 
 Swearing ; and that is of two Sorts, ei- 
 ther by falfe Oaths, or elfe by ra(h and Swearing. 
 light Ones. A falfe Oath may alfo be of 
 two Kinds, as Firft, That by which I affirm fomewhat, 
 or, Secondly, That by which I promife. 
 The Firft is, when I fay, fuch or fuch AJfertory 
 a Thing was done fo or fo, and con- Oaths. 
 firm this Saying of mine with an Oath ; 
 if then I know there be not perfect Truth in what I 
 fay, this is a flat Perjury, a downright being forfworn : 
 Nay, if I fwear to the Truth of that whereof I am only 
 doubtful, though the thing mould happen to be true, 
 yet it brings upon me the Guilt of Perjury ; for I fwear 
 at a Venture, and the thing might, for ought I knew, 
 be as well falfe as true; whereas I ought never to fwear 
 any thing, the Truth of which I do not certainly know. 
 
 2. But befidesthis fort of Oaths, by which I affirm 
 any thing, there is the other fort, that 
 by which I promife fomewhac And Promijfory. 
 that Promife may be either to God or 
 Man. When it is to God, we call it a Vow, of which 
 I have already fpoken, under the Heads of the Sacra- 
 ments. I (hall now only fpeak of that to Man, and this 
 may become a falfe Oath, either at, or after the Time 
 of taking it. At the Time of taking it, it is falfe, if 
 either I have then no real rurpofe of making it 
 good, or elfe take it in a Senfe different from that which 
 I know he, to whom I make the Promife, underftands 
 it j for the Ufe of Oaths being to allure the Perfons, 
 to whom they are made, they muft be taken in their 
 Senfe. But if I were never fo fincere at the taking 
 the Oath, if afterwards, I do not perform it, I am cer- 
 tainly perjured. 
 
 3. The 
 
68 7 be Whole Duty of Tv'an. 
 
 3. The Nature of an Oath being then thus binding,. 
 
 it nearly concerns us to look that the 
 Unlawful Matter of our Oaths be lawful, forelfe 
 
 Oatbs. we run ourfeh*es into a woful fnare. For 
 
 Example, fuppofe, Ifwear to kill a Man, 
 if I perform my Oath, I am guilty of Murder ; if I 
 break it, of Perjury ; and fo I am under a Neceffity of 
 finning one way or other ; but there is nothing puts us 
 under a greater Degree of this unhappy Neceffity, than 
 when we fwear two Oaths, whereof the one is diredlly 
 crofs and contradictory to the other : For if I fwear to 
 give a Man my whole Eftate, and afterwards fwear to 
 give all or Part of that Eftate to another, it is certain, I 
 muft break my Oath to one of them,becaufe it is impof- 
 lible to perform it to both, and fo I muft be under a Ne- 
 ceffity of being forfvvorn. And into this unhappy Strait 
 every Man brings himfelf, that takes any Oath, which 
 crofTes fome other which he hath formerly taken ; which 
 {hould make all, that love either God or their own Souls, 
 refolve never thus miferably to entangle themfelves, by 
 taking one Oath crofs and thwarting to another. But it 
 may perhaps here be afked,what a Perfon that hath al- 
 ready brought himfelf into fuch a Condition fhall do ? I 
 anfwer,hemuft firft heartily repent of the great fin of tak- 
 ing the unlawful Oath, and then flick only to the lawful,, 
 which is all that is in his Power towards the repairing his 
 Fault, and qualifying him for God's Pardon for it. 
 
 4. Having faid this concerning the Kinds of this Sin of 
 
 Perjury, I fhall only add a few Words 
 God greatly to (hew you how greatly God's Name 
 dijbanoured by is dishonoured by it. In all Oaths, you 
 Perjury. know, God is folemnly called to wit - 
 
 nefs the Truth of that which is fpoken; 
 now if the Thing be falfe, it is the bafeft Affront and 
 Di(honour that can poffibly be done to God. For it is 
 in Reafon to fignify one of thefe two Things, either 
 that we believe he knows not whether we fay true or 
 no ; (and that is to make him no God, to fuppofe him 
 to be as deceivable and eafy to be deluded, as one of 
 our ignorant Neighbours) or elfe that he is willing to 
 countenance our Lyes. The former robs him of that 
 
 greafc 
 
Sund. 4. Of Oaths, &c. 69 
 
 great Attribute of his, his knowing all Things, and is 
 furely a great difhonouring of him, it being even a- 
 mongft Men accounted one of thegreateft Difgraces, to 
 account a Man fit to have Cheats put upon him ; yet 
 even fo we deal with God, if we venture to forfwear 
 upon a Hope, that God difcerns it not. But the other 
 is yet worfe, for the fuppofing him willing to coun- 
 tenance our Lyes, is the making him a Party in them ; 
 and is not only the making him no God, (it being im- 
 poflible that God mould either lye himfelf, or approve 
 it in another) but is the making him like the very De- 
 vil i for he it is that is a Liar, and the Father of it, John 
 viii. 44. And furely I need not fay more to prove, that 
 this is the highefl Degree of difhonouring God's Name. 
 
 5. But if any yet doubt the Heinoufnefs of this Sin, 
 let him but confider what God himfelf 
 fays of it in the Third Commandment, The Punijb- 
 where he folemnly profefTes, He will not ments of it, 
 hold him guilt left, that taketh hii Name in 
 vain. And fure the adding that to this Command- 
 ment, and none of the reft, is the marking this out for 
 a mod heinous Guilt. And if you look into Zach. v. 
 you will there find the Punifhment is anfwerable ; even 
 to the utter Deftruclion, not only of the Man, but his 
 Houfe alfo. Therefore it concerns all Men, as they 
 love either their temporal or eternal Welfare, to keep 
 mod (Iriclly from this Sin. 
 
 But befides this of Forfwearing, I told you there was 
 another Sort of Oaths, by which God's 
 Name is difhonoured : Thofe are the Vain Oaths. 
 vain and light Oaths, fuch as are fo ufual 
 in our common Difcourfe, and are exprefly forbidden 
 byChrift, Mat, v. 34. But I fay unto you. Swear not 
 at all, neither by Heaven, for it is God's Throne, nor by 
 the Earth, Jor it is his Footftool : Where you fee, we 
 are not allowed to fwear even by meer Creatures, be- 
 caufe of the Relation they have to God. How great a 
 Wickednefs is it then to prophane his holy Name by 
 ralh and vain Oaths ? This is a Sin that is (by I know- 
 not what Charm of Satan's) grown into a Fafhion a- 
 mong us ; and now its being fo draws daily more Men 
 
 intt 
 
jo The Whole Duty of Man. 
 
 into it. But it is to be remembred, that when we (hall 
 appear before God's Judgment-feat, to anfwer for thofe 
 Profanations of his Name, it will be no Excufe to fay, 
 it was the Fafhion to do fo : It will rather be an In- 
 crease of our Guilt, that we have by our own Practice 
 helped to confirm that wicked (Juftom, which we ought 
 to have beat down and difcountenanced. 
 
 6. And fure, whatever this prophase Age thinks of it, 
 
 this is a Sin of a very high Nature: For 
 The Sin of befides that it is a direct Breach of the 
 
 them. Precept of Chrift ; it (hews, Firft, a very 
 
 mean and low Efteem of God : Every 
 Oath we fwear, is the appealing to God to judge the 
 Truth of what we fpeak, and therefore, being of fuch 
 Greatnefs and Majefty, requires that the Matter, con- 
 cerning which we thus appeal to him, mould be ofgreat 
 Weight and Moment, fomewhat wherein either his own 
 Glory, or fomeconfiderableGood of Man is concerned. 
 But when we fwear in common Difcourfe, it is far other- 
 wife; and the triflingeft or lighreft Thing ferves for the 
 Matter of an Oath ; nay, often Men fwear to fuch vain 
 and foolifh Things, as a considering Perfon would be a- 
 fhamed barely to fpeak. And i=> it not a great defpifing 
 of God to call him folemnly to judge in fuch childifh. fuch 
 wretched Matters ? God is the great Kingof the World ; 
 now though a King be to be reforted unto in weighty 
 Cafes, yet fure he would think himfelf much defnifed,if 
 he mould be called to judge between Boys at their chil- 
 difh Games ; and God knows, many things, whereto we 
 frequently fwear, are not of greater Weight, and there- 
 fore are a Sign that we do not rightly efteem of Gcd. 
 
 7. Secondly, This common Swearing is a Sin which 
 
 leads dire&ly to the former of forfwear- 
 Tbey lead to ing ; for he that by the Ufe of Swear- 
 Verjury. ing hath made Oaths fo familiar to him, 
 
 will be likely to take the dreadfulleft 
 Oath without much Confideration. For how (hall he, 
 that fwears hourly, look upon an Oath with any Re- 
 verence ? And he that doth not, it is his Chance, not 
 his Care that is to be thanked, if he keep from Per- 
 jury. Nay, farther, he that fwears commonly, is not 
 
 only 
 
Sund. 4. O/Oaths, &c. 71 
 
 only prepared to forfwearwhenafolemnOath is tendered 
 him, but in all Probability does a&ually forfwear himfelf 
 often in thefe fuddener Oaths ; for fuppofing them to 
 come from a Man e're he is aware, ( which is the bed 
 can be faid of them) what Aflurance can any Man have, 
 who fwears e're he is aware, that he (hall not lye fo too ? 
 And if he doth both together, he mull necefiarily be for- 
 fworn. But he that obferves your common Swearers, will 
 be put pad doubt that they are often fcrfworn. For they 
 ufually fwear indifferently to things trueorfalfe.doubtful 
 or certain. And I doubt not, but if Men, who are guilty 
 of this Sin, would but impartially examine their own 
 Practice, theirHearts would iecond me in this Obfervation. 
 8. Thirdly, This is a Sin to which there is no temp- 
 tation, there is nothing either of Plea- 
 fure or Profit got by it ; Mofl other Sins No Tempta- 
 offer us fomewhat either of the one or tion to them, 
 the other, but this is utterly empty of 
 both. So that in this Sin the Devil does not play the 
 Merchant for our Souls, as in others he does ; he doth 
 not fo much as cheapen them, but we give them freely 
 into his Hands without any thing in Exchange. There 
 feems to be but one thing poffible for Men to hope to 
 gain by it, and that is to be believed in what they fay, 
 when they thus bind it by an Oath. But this alfo they 
 conftantly fail of; for there are none fo little believed 
 as the common Swearers. And good Reafon, for he 
 that makes no Confcience thus to profane God's 
 Name, why (hall any Man believe he makes any of ly- 
 ing ? Nay, their Forwardnefs to confirm every the 
 flighted Thing by an Oath, rather gives Jealoufy that 
 they have fome inward Guilt of Faliencfs, for which 
 that Oath mud be the Cloak. And thus you fee in how 
 little Stead it Hands them, even to this only Purpofe for 
 which they can pretend it ufeful ; and to any other Ad- 
 vantage it makes not the lead Claim, and therefore is 
 a Sin without Temptation, and confequently without 
 Excufe ; for it (hews the greated Contempt, nay, Un- 
 kindnefs to God j when we will provoke him thus, 
 without any Thing to tempt us to it. And therefore, 
 though the Commonnefs of this Sin hath made it pafs 
 
 but 
 
/2 The Whole Duty of Man. 
 
 but for a fmall one, yet it is very far from being fo, ci- 
 ther in itfelf, or in God's Account. 
 
 9. Let all therefore, who are not yet fallen into the 
 
 Cuftcm of this Sin.be moft careful never 
 NeceJJity of to yield to the leaft Beginnings of it; and 
 abftaining for thofe who are fo miferable, as to be 
 
 from them, already enfnared in it, let them imme- 
 diately, as they tenJcr their Souls, get 
 out of it. And let no Man plead the Hardnefs of leav- 
 ing an old Cuftom, as an Excufe for his continuing in it, 
 but rather the longer he hath been in it, fo much the 
 more hafte let him make out of it, as thinking it too too 
 much, that he hath fo long gone on in fo great a Sin* 
 And if the Length of the Cuftom hath increafed theDif- 
 flculty of leaving it,that is fufficient in alireafon to make 
 him fet immediately to the calling itoff left that Difficulty 
 at laft grow to an ImpoflibiJity ; and the harder he find* 
 it at the prefent, fo much the more dili- 
 Means for it, gent and watchful he muft be in the Ufe 
 of all thofe Means, which may tend to 
 the overcoming that finful. Habit ; fome few of thofe 
 Means it will not bs ami fs here to mention. 
 
 10. Firft, Let him poffefs his Mind fully of the Hei- 
 
 noufnefs of the Sin, and not to meafure 
 Senfeofthe it only according to the common Rate 
 Guilt and of the World. And when he is fully 
 
 Danger. perfuaded of the Guilt, then let him add 
 
 to that, the Confideration of the Dan- 
 ger, as that it puts him out of God's Favour at the 
 prefent, and will, if he continue in it, caft him into 
 Hell for ever. And fure, if this were but thoroughly 
 laid to Heart, it would reftrain this Sin. For I would 
 afk a Man, that pretends Impombility of leaving the 
 Cuftom, whether, if he were fure he mould be hanged 
 the next Oath he fwore, the Fear of it would not keep 
 him from fwearing ? I can fcarce believe any Man in 
 his Wits fo little iViafter of himfelf, but it wouid. And 
 then furely Damning is fo much worfe than hanging, 
 that in all Reafon the Fear of that ought to be a much 
 greater Reftraint. The Doubt is, Men do either not 
 heartily believe that this Sin will damn them, or if they 
 
 do, 
 
Sund. 4 O/Oath?, ^r. 73 
 
 do, they look on it, as a thing a great way off, and fo 
 are not much moved with it ; but both thefe are very 
 unreafonable. For the firft, it is certain, that every one 
 that continues wilfully in any Sin, is fo long in a State 
 of Damnation, and therefore this being fo continued in, 
 muft certainly put a Man in that Condition. For the 
 Second, it is very poflible he may be deceived in thinking 
 it fo far off ; for how knows any Man that he (hall not 
 be ftruck dead with an Oath in his Mouth ? Or if he 
 were fure not to be fo, yejt eternal Damnation is furely to 
 be dreaded above all Things, be it at what Diftance fc» 
 ever. 
 
 1 1 . A fccond Means is to' be exactly true in all tho« 
 fpeakelt; that all Men may believe thee 
 
 on thy bare Word, and then thou wilt Truth in 
 never have Occafion to confirm it by an Speaking. 
 Oath to make it more credible, which is 
 the only Colour or Reafon can at any time be pretended 
 for Swearing. 
 
 12. Thirdly, Obferve what it is that moll betrays 
 thee to this Sin, whether Drink, or An- 
 ger, or the Company and Example of Forfaklng the 
 others, or whatever elfe, and then, if ever Occajions* 
 thou mean to forfake the Sin, forfake 
 
 thbfe Occafions of it. 
 
 1 3. Fourthly, Endeavour to poflefs thy Heart with a 
 continual Reverence of God, and if that 
 once grow into a Cuflom with thee, it Reverence of 
 will quickly turn out that contrary one God. 
 of Profaning. Ufe and accuftom thy 
 ielf therefore to this Reverence of God, and particular- 
 ly to fuch a Refpect to his Name, as, if it be poflible, 
 never to mention it without feme lifting up of thy Heart 
 to him Even in thy ordinary Difcourfe, whenever thou 
 takeft his Name into thy Mouth, let it be an Occafion of 
 raifing up thy Thoughts to him j but by no Means 
 permit thyfelf to ufe it in idle By Words, or the like. If 
 thou doit accuftom thyfelf to pay this Reverence to 
 the bare Mention of his Name, it will be an excellent 
 Fence againft the profaning it in Oaths, 
 
 ■ 4. A 
 
74 The Whole Duty of Man. 
 
 14. A fifth Means is a diligent and conftant Watch 
 
 over thyfelf, that thou thus offend not 
 Watchfulnefs. with thy Tongue, without which all the 
 
 former will come to nothing, and the 
 lad Means is Prayer, which muft be added to all thy 
 
 Endeavours ; therefore pray earneftly, 
 Prayer, that God will enable thee to overcome 
 
 this wicked Cuilom ; fay with the 
 Pfalmift, Set a Watch, O Lord, over my Mouth, and keep 
 the Door of my Lips. And if thou doft fincerely fet thy 
 felf to the Ufe of Means for it, thou mayeft be aiTured, 
 God will not be wanting in his Affifiance. I have been 
 the longer on this, becaufe it is fo reigning a Sin. God 
 in his Mercy give all that are guilty of it a true Sight of 
 the Heinoufnefs of it. 
 
 15. By thefe feveral Ways of difhonouring God's 
 
 Name, you may underftand what is the 
 What it is to Duty of honouring it, viz. a Uriel ab- 
 Honour God's ftaining from every one of thefe, and 
 Name. that Abftinence founded on an awful Re- 
 
 fpe&and Reverence to that facred Name, 
 which is Great, Wonderful, and Holy, P/al. xcix. 3. I 
 have nowpaft through the feveral Branches of that great 
 Duty of Honouring of God. 
 
 SUNDAY V. 
 
 OJWorlhip due to God's Name. Of Prayer 
 and its 'feveral Parts. Of Publick Prayers 
 in the Church, in the Family. Of Private 
 Prayer. Of Repentance, Sec. OfPafting. 
 
 Sect. I. /HT^HE eighth Duty we owe to God 
 w n. JL is Worship; this is that great 
 
 Worjbip. -p ut y ^ which efpecially we acknow- 
 
 ledge his Godhead, Wormip being proper only to God, 
 _ . and therefore it is to be looked upon as 
 
 Prayer, its a moft weighty Du ty. This is to be per- 
 
 tarts% formed, Firft, by our Souls, Secondly, 
 
 by 
 
c jnd. 5. The Duty 0/ Prayer. j$ 
 
 by our Bodies. The Soul's Part is praying. Now Prayer 
 is a fpeaking to God, and there are divers Parts of it, 
 according to the different Things about which we fpeak. 
 
 2. As firft, there is Confeflion, that is, the acknow- 
 ledging our Sins to G6d . And this may be 
 
 either general or particular ; the general ConfeJJion. 
 is when we only confefs in grofs, that we 
 are finful ; the particular, when we mention the feveral 
 Sorts and Ads of our Sins. The former is neceflary to be 
 always a Part of our folemn Prayers, whether public or 
 private. The latter is proper for private Prayer, and 
 there the oftner it is ufed, the better ; yea, even in our 
 daily private Prayer, it will be fit conftantly to remember 
 fome of our greateft and fouleft Sins, though never {o 
 long fmce pall. For fuch we fliould never think fufficiently 
 confefled and bewailed. And this Bewailing muft al- 
 ways go along with Confeflion : we muft be heartily 
 forry for the Sins we confefs, and from our Souls ac- 
 knowledge our own great Unworthinefs in having com- 
 mitted them. For our Confeflion is not intended to in- 
 ftrucl God, who knows our Sins much better than our 
 felvesdo; but it is to humble ourfelves, and therefore we 
 muft not think to have confefled aright till that be done. 
 
 3. The fecond Part of Prayer is Petition, that is, the 
 begging of God whatfoever we want, ei- 
 ther for our Souls or Bodies. Forour Souls, Petition. 
 
 we muft firft beg Pardon of Sins,' and that 
 for the Sake of JefusChrift, who fhed his Blood to ob- 
 tain it. Then we muft alfo beg the Grace 
 and Afliftance of God's Spirit, to enable For our Souls, 
 us to forfake our Sins, and to walk in 
 Obedience to him. And herein it will be needful par- 
 ticularly to beg all the feveral Virtues, as Faith, Love, 
 Zeal, Purity, Repentance, and the like ; but efpecially 
 thofe which thou moft wanteft ; and therefore obferve 
 what thy Wants are, and if thou beeft proud, be moft 
 inftant in praying for Humility ; if luftful, for Chaftity ; 
 and fo for all other Graces, according as thou findeft 
 thy Needs. And in all thefe Things that concern thy 
 Soul, be very earneft and importunate ; take no De- 
 nial from God, nor give over, though thou do not pre- 
 
 fentJy 
 
j6 The Whole Duty of Man. 
 
 fently obtain what thou fueft for. But if thou haft 
 never fo long prayed for a Grace, and yet findeft it not, 
 do not grow weary of Praying, but rather fearch what 
 the Caufe may be which makes thy Prayers fo inefFe&ual; 
 fee if thou do not thy felf hinder them ; perhaps thou 
 prayeft to God to enable thee to conquer fome Sin, and 
 yet never goeft about to fight againft it, never makeft 
 any Refiftance.but yieldeft to it as often as it comes^ay, 
 putted thy felf in its Way, in the Road of all Tempta- 
 tions. If it be thus, no Wonder though thy Prayers avail 
 not, for thou wilt not let them. Therefore amend this, 
 and fet to the doing of thy Part fmcerely,and then thou 
 needeft not fear but God will do his. , 
 
 4. Secondly, we are to petition alfo for our Bodies ; 
 
 that is, we are to alk of God fuch Necef- 
 Bodies. faries of Life, as are needful for us while 
 
 we live here. But thefe only in fuch a De- 
 gree and meafure, as his Wifdom fees bell for us : We 
 muft not prefume to be our own Carvers, and pray for 
 all that Wealth or Greatnefs, which our own vain Hearts 
 may perhaps defire, but only for fuch a Condition in 
 refpe& of outward Things, as he fees may moll tend to 
 thofe great Ends of our living here, the glorifying him, 
 and the faving of our own Souls. • 
 
 5 . A third Part of Prayer is Deprecation ; that is, 
 
 when we pray to God to turn away fome 
 Deprecation, evil from us. Now the Evil maybe ei- 
 ther the Evil of Sin, or the Evil of Pu- 
 nilhment. The Evil of Sin, is that we are efpecially 
 to pray againft, moil earneftly begging of God, that he 
 will, by the Power of his Grace, preferve us from falling 
 into Sin. And whatever Sins they are, 
 Of Sin. to which thou knoweft thy felf moft 
 
 inclined, there be particularly ear- 
 neft with God to preferve thee from them. This is 
 to be done daily, but then more efpecially, when we 
 are under any prefent Temptation, and in Danger of 
 falling into any Sin j in which Cafe we have Reafon 
 to cry out as St. Peter did, when he found himfelf 
 finking. Save, Lord, or 1 perijb ; humbly befeeching 
 him either to withdraw the Temptation, or ftrengthen us 
 to withftand it, neither of which we can do for ourfelves. 
 
 6. S«- 
 
Sand. 5. ^Djtyc/Prayer. 77 
 
 6. Secondly, We are likewife to pray againft the E- 
 vil of Punifhment, but principally agiinft 
 fpiritual Punifhments,.as the Anger of OfPuniJb- 
 God, the withdrawing of his Grace, and ment. 
 eternal Damnation. Againft thefe we 
 can never pray with too much Earneftnefs. But we 
 may alfo pray againft temporal Punilhments, that is, 
 any outward Affliction, but this with Submiffionto God's 
 Will, according to the Example of Chrift, Matth. xxvi, 
 30. Not as I ivill, but as thou wilt. 
 
 7. A fourth Part of Prayer is Interceflion ; that is, 
 praying for others. This in general we 
 are to do for all Mankind, as well Stran- Int ere effort. 
 gers as Acquaintance, but more particu- 
 1 arly thofe to whom we have any fpecial Relation, ei- 
 ther publick, as our Governors both in Church and 
 State; or private, as Parents, Husband, Wife, Children, 
 Friends, &c. We are alfo to pray for all that are in 
 Affliction, and fuch particular Perfons as we difcern 
 cfpecially to be fo. Yea, we are to pray for thofe that 
 have done us Injury, thofe that dcfpitefully ufe us and 
 ferfecute us ; for it is exprcfly the Command of Chrift, 
 Matth. v. 44. and that whereof he hath likewife given 
 us the higheft Example, in praying even for his very 
 Crucifiers, Luke xxiii. 34. Father, forgive them. For all 
 thefe forts of Perfons we are to pray, and that for the 
 very fame good Things we beg of God for our felves, 
 that God would give them in their feveral Places and 
 Callings all fpiritual and temporal Bleflings, which he 
 fees wanting to them, and turn away from them all 
 Evil, whether of Sin or Puniftiment. 
 
 8. The fifth Part of Prayer is Thankfgiving ,• that is, 
 the praifmg and blefling God for all his 
 Mercies, whether to our own Perfons, and Thanifgi* 
 thofe that immediately relate to us, or to *ving. 
 the Church and Nation whereof we are 
 Members, or yet more general to all Mankind ; and this 
 for all hi.s Mercies both Spiritual and Temporal, In the 
 Spiritual, (Irrt, for thofe vherein we are all in common 
 concerned, as the giving of his Son, the fending of his 
 Spirit i and all thofe Means he hath uied to bring finful 
 
 Men 
 
;;8 Tbs Whole Duty of 'Man. 
 
 Men unto himfelf. Then fecondly, for thofe Mercies 
 we have in our own Particular received j fuch arc, the 
 having been born within the Pale of the Church, and fo 
 brought up in the Chriftian Religion, by which we have 
 been Partakers of thofe precious Advantages of the Word 
 and Sacraments, and fo have had, without any Care, or 
 Pains of ours, the Means of Eternal Life put into our 
 Hands. But befides thefe, there is none of us, but have 
 received other fpiritual Mercies from God. 
 
 9. As firft, God's Patience and Long-fuffering, wait- 
 
 ing for our Repentance, and not cutting us off 
 Spiritual in our Sins. Secondly, his Calls and lnvica- 
 Mercies. tions of us to that Repentance, not only out- 
 ward, in the Miniftry of the Word, butalfo 
 inward, by the Motions of his Spirit: But then, if thou 
 be one that haft by the help of God'sGrace been wrought 
 upon by thefe Calls, and brought from a Profane or 
 Worldly to a Chriftian Courfe of Life, thou art furely in 
 the higheft Degree tied to magnify and praife his Good- 
 nefs, as having received from him the greateft of Mercies. 
 
 10. We are likewifeto give Thanks for Temporal 
 
 Bleftings, whether fuch as concern the Pub- 
 Temporal. lick as the Profperity of the Church or 
 
 Nation, and all remarkable Deliverances 
 afforded to either ; or elfe fuch as concern our Particu- 
 lar, fuch are all the good Things of this Life, which we 
 enjoy, as Health, Friends, Food, Raiment, and the like; 
 alfo, for thofe minutely Prefervations, whereby we are 
 by God's gracious Providence kept from Danger, and 
 the efpecial Deliverances which God hath given us in 
 the time of greateft Perils. It will be impoffible to fet 
 down the feveral Mercies, which every Man receives 
 from God, becaufe they differ in Kind and Degree be- 
 tween one Man and another. But it is fure, that he 
 which receives leaft, hath yet enough to employ his 
 whole Life in Praifes to God. And it will be very fit for 
 every Man to confider the feveral Paffages of his Life, 
 and the Mercies he hath in each received, and fo to ga- 
 ther a kind of Lift, or Catalogue of them, at leaft the 
 Principal of them, which he may always have in his Me- 
 mory, and often with a thankful Heart repeat beforeGod. 
 
 11. Thefe 
 
Sund.£. The Duty of Pr a yer. 79 
 
 1 1 . Thefe are the feveral Parts of Prayer, and all of 
 them to be ufed both publickly and pri- 
 vately. The publick Ufe of them is, firft, Publick prayers 
 that in the Church,where all meet to join in the Church* 
 in thofe Prayers, wherein they are in 
 
 common concerned. And in this (where the Prayers are 
 fuch as they ought to be) we mould be very conftant, 
 there being an efpecial Blefting promifed to the joint 
 Requefts of the Faithful ; and he that without a necef- 
 fary Caufe abfents himfelf from fuch Publick Prayers 
 cuts himfelf off from the Church, which hath always 
 been thought fo unhappy a thing, that it is the greateil 
 Punifhment the Governors of the Church can lay upon 
 the word Offender; and therefore it is a ftrange Mad- 
 r.efs for Men to inflict it upon themfelves. 
 
 1 2. A fecond Sort of publick Prayer is, that in a Fa- 
 mily ; where all that are Members of it 
 
 join in their common Supplications; and In the Family, 
 this alfo ought to be very carefully attend- 
 ed to, firrt, by the Mailer of the Family, who is to look 
 that there be fuch Prayers, it being as much his Part 
 thus to provide for the Souls of his Children and Ser- 
 vants, as to provide Food for their Bodies, Therefore 
 there is none, even the meaneft Houfholder, but ought 
 to take this Care. If either himfelf, or any of his Fa- 
 mily can read, he may ufe fome Prayers out of fome 
 good Book ; if it be the Service Book of the Church, he 
 makes a good Choice : If they cannot read, it will then 
 be neceffary they mould be taught without Book fome 
 Form of Prayer, which they may ufe in the Family; for 
 which Purpofe again fome of the Prayers of the Church 
 will be very fit, as being moft eafy for their Memories, 
 by reafon of their Shortnefs, and yet containing a great 
 deal of Matter. But what Choice foever they make of 
 Prayers, let them be fure to have fome,and let no Man, 
 that profeffes himfelf a Chriltian, keep fo heathenifli a 
 Family, as not to fee God daily worfhipped in it. But 
 when the mafter of a Family hath done his Duty in thus 
 providing, it is the Duty of every Member of it to 
 make ufe of that Proviiion, by being conftant and dili- 
 gent at thofe Family Prayers. 
 
 E 13. Pri- 
 
So The Whole Duty of Man. 
 
 13. Private or fecret Prayer is that which is ufed by 
 
 a Man alone apart from all others ; 
 Private Prayer, wherein we are to be more particular, 
 
 according to our particular Needs, than 
 publick it is fit to bs. Aid cats of pr i vate Prayer is a 
 Duty which will not be excufed by the Performance of the 
 other of Publick. They are both required, and one mud 
 not be taken in Exchange for the other. And whoever is 
 diligent in publick Prayers, and yet negligent in private, 
 it is much to be feared, he rather feeks to approve himfelf 
 to Men than to God ; contrary to the Command of our 
 Saviour, Matt, 6. who enjoins this private Prayer, this 
 praying to our Father in fecret, from whom alone we are 
 to expect our Reward, and not from the vain Praifes of 
 Men. 
 
 14. Now this Duty of Prayer is to be often perform- 
 
 ed, by none feldomer than Evening and 
 Frequency in Morning, it being moft jieceflary that we 
 Prayer, mould thus begin and end all our Works 
 
 with God; and that not only in refpeft of 
 the Duty we owe him, but alfo in refpecl of our felves, 
 who can never be either profperous or fafe, but by com- 
 mitting ourfelves to him ; and therefore mould tremble 
 to venture on the Perils either of Day orNight, without 
 his Safeguard. How much oftner this Duty is to be 
 performed, muft be judged according to the Bufinefs or 
 Leifure Men have : Where, by Bufinefs, I mean not 
 fuch Bufinefs as Men unprofitably make to themfelves, 
 but the neceffary Bufinefs of a Man's Calling, which, 
 with fome,will afford them much time for fet and folemn 
 Prayer. But even thefe Men may often in a Day lift up 
 their Hearts to God in fome (hort Prayers, even whilit 
 they are at their Work. As for thofe that have more 
 Leifure, they are in all Reafon to beftow more time upon 
 this Duty. And let no Man that can find Time to be- 
 ftow upon his Vanities, nay, perhaps his Sins, fay he 
 wants Leifure for Prayer ; but let him now endeavour to 
 redeem what he hath mifpent, by employing more of 
 that Leifure in this Duty for the future. And furely, if 
 we did but rightly weigh how much 
 Ike Advantages it is our own Advantage to perform 
 $/ Prayer. this Duty, we mould think it Wif- 
 
 dom 
 
Sand. 5. The Duty of Prayer. 81 
 
 ^om to be as frequent as we are ordinarily feldom 
 in it. 
 
 15. For, firft, it is a great Honour for u?, poor Worms 
 of the Earth, to be allowed to fpeak fo 
 
 freely to the Majefty of Heaven. If a Honzur. 
 King (hould but vouchfafe to let one of 
 his mcaneft Subje&s talk familiarly and freely with him, 
 it would be looked on as a huge Honour ; chat V;an, 
 how defpicable foever he were before, would tbeo be the 
 Envy of all his Neighbours; and there is little Quetlion 
 he would be willing to ttrke all Opportunities of receiving 
 fo great a Grace. But alas ! this is nothing to the Ho- 
 nour is offered us, who are allowed, nay, invited to fpeak 
 to, and converfe with the King of Kings ; and there- 
 fore how forward (hould we in all Reafon be to it ? 
 
 16. Secondly, It is a great Benefit, even the greateft 
 that can be imagined ; for Prayer is the 
 
 Inltrument of fetching down all good Benefits. 
 things to us, whether Spiritual or Tem- 
 poral ; no Prayer that is qualified as it ought to be, but 
 is fure to bringdown a BleiTing, according to that of the 
 wife man, Ecclef. xxxv. 17. The Prayer of the bubble 
 piercetb the Clouds, and nvill not turn auuay till the High- 
 ejl regard it. You would think him a happy Man, that 
 had one certain means of helping him to whatfoever he 
 wanted, though it were to coll him much Pains and La- 
 bour ; now this happy Man thou mayeit be if thou wilt. 
 Prayer is the never-failing Means of bringing thee, if 
 not all that thou thinkelt thou wanteft, yet all that in- 
 deed thou dolt, that is, all that God fees fit for thee. 
 And thercfore,be there never fo much Wearinefs to thy 
 Flelh in the Duty, yet, confidering in what continual 
 Want thou ftandeft of fomething or other from God, it 
 is a Madnefs to let that Uneafmefs dilhearten thee, and 
 keep thee from this fo fure Means of fupplying thy 
 Wants. 
 
 1 7. But,in the third Place, this Duty is in itfelf fo far 
 from being uneafy, that it is very plea- 
 
 fant. God is the Fountain of Happi- Pleafantnefs. 
 nek, and at his right Hand are pleasures 
 for evermore, Pfal. xvi. 1 1 . And therefore the nearer we 
 E 2 draw 
 
 / 
 
Sz Ths Whole Duty of Man. 
 
 craw to him, the happier we muft needs be, the very 
 Joys of Heaven arifing from our Nearnefs to God. Now 
 in this Life we have no Way of drawing fo near to him, 
 as by this of Prayer, and therefore furely it js that which 
 in it felf is apt to afford Abundance of Delight and 
 Pleafure; if it feem otherwife to us, itisfrom fome Dif- 
 temper of our own Hearts, which, like a fick Palate, 
 cannot relim the moft pleafant Meat. Prayer is a plea- 
 fant Duty, but it is withal a fpiritual One j and therefore, 
 if thy Heart be carnal, if that- be fet 
 Carnality one either on the contrary Pleafures of the 
 Reafon of its Flefh, or Drofs of the World ; no marvel 
 Jeeming other- then, if thou tafte no Pleafantnefs in it, 
 wife. if, like the Ifraelites, thou defpife Manna, 
 
 whilfl thou longed after the Fiefh-pots of 
 E?_ypt. Therefore, if thou find a Wearinefs in this Duty, 
 fuipeft thy felf, purge and refine thy Heart from the Love 
 of all Sin, and endeavour to put it into a heavenly and 
 fpiritual Frame, and then thou wilt find this no unplea- 
 fant Exercife, but. full of Delight and Satisfaction. In 
 the mean time, complain not of the Hardnefs of the 
 Duty, but of the Untowardnefs of thy own Heart. 
 1 8. But there may alfo be another Reafon of its feem- 
 ing unpleafant to us, and that is, Want 
 Want of Ufe, of Ufe. You know there are many 
 Another. things, which feem uneafy at the firft 
 
 Trial, which yet, after we areaccuftom- 
 ed to them,feem very delightful; and if this be thy Cafe, 
 then thou knoweft a ready Cure, viz. to ufe it oftner, 
 and fo this Confideration naturally enforces the Exhor- 
 tation of being frequent in this Duty. 
 
 i 9. But we are not only to confider how often.but how 
 
 well we perform it. Now to do it well, 
 
 To ajk nothing we are to refpecl, firft, the matter of 
 
 unlawful. our Prayers, to look that we afk nothing 
 
 that is unlawful, as Revenge upon our 
 
 Enemies, or the like • Secondly, the manner, and that 
 
 muft be firft, in Faith ; we muft believe, 
 
 To ajk inFaitb. that if we afk as we ought, God will 
 
 either give us the thing we afk for, or 
 
 elfe fomething which he fees better for us : And then, 
 
 Second- 
 
Sund. 5. The Duty o/Pr aye r, 83 
 
 Secondly, in Humility ; we mull acknowledge our felves 
 utterly unworthy of any of thofe good 
 Things we beg for, and therefore fue for In Humility. 
 them only for Chriil's fake. Thirdly, 
 with Attention ; we muft mind what we are about, and 
 not fuffer ourfelves to be carried away to 
 the thought of other Things. I told you With Atten- 
 at the firlt, that Prayer was the Bufinefs tion. 
 of the Soul, but if our Minds be wan- 
 dring,it v> the Work only of the Tongue and Lips, which 
 makes it in God's Account no better than vain Babling, 
 and fo will never bring a Bleiling on us. Nay, as Jacob 
 faid to his Mother, Gen. xxvii. 12. it will be more 
 likely to bring a Curfe on us than a Blefling j for it is a 
 profaning one of the mod folemn Parts of God's Ser- 
 vice, it is a Piece of Hypocrify, the drawing near to him 
 ivitb our Lips, ivhen out- Hearts are far from bim, and a 
 great flighting and delpifing that dreadful Majefty we 
 come before; and as to ourfelves, it is a mod ridiculous, 
 Folly, that we, who come to God upon fuch weighty 
 Errands, as are all the Concernments of our Souls and 
 Bodies, (hould in the midft: forget our Bufinefs, and purfue 
 every the lighted thing that either our own vain Fancies, 
 or the Devil, whofe Bufinefs it is here to hinder us, can 
 offer to us. It is juft as if a Malefaclor, that comes to 
 fue for his Life to the King, mould in the midit of his 
 Supplication happen to efpy a Butterfly, and then mould 
 Lave his Suit, and run a Chace after that Butterfly: Would 
 you not think it a Pity a Pardon Ihculd be call avva y upon 
 fo wretched a Creature? And fure it will be as unreason- 
 able to exped, that God mould attend and grant thofe"- 
 Suits of ours, which we do not at all confider our felvcs. 
 20. This wandring in Prayer is a thing we are much 
 concerned to arm our felves againf;, it 
 being that to which we are naturally Helps aga'mfi 
 wonderful pror.e. To that End it will ibandring. 
 be neceflary, Firir, to pofiefs our Llearts 
 at our coming to Prayers with the Greatnefs of that Ma- 
 jelly we are to approach, that fo we ^ r , . ~ 
 may dread to be vain and trifling in his ^'^Tf'f™ of 
 Prefence.Secondly,we are to confider the Goa ' **&'&' 
 E 3 great 
 
 r \ 
 
$4 ?be Whole Duty of Man. 
 
 great Concernment of the Things we are to afk, fome 
 
 whereof are fuch, that if we fhould 
 Our Needs. not be heard, we are of all Creatures 
 
 the moft miferable; and yet this Wan- 
 dring is the way to keep us from being heard. Thirdly, 
 
 we are to beg God's Aid in this parti- 
 Prayer,far cular ; and therefore, when thou fetteft 
 God's Aid. to Prayer, let thy firft Petition be for 
 
 this Grace of Attention. 
 
 2 1 . Laftly, be as watchful, as is poffible, over thy 
 
 Heart in time of Prayer, to keep out all 
 Watchfulnefs. wandring Thoughts ; or, if any have 
 
 gotten in, let them not find Entertain- 
 ment ; but as foon as ever thou difcerneft them, fuffer 
 them not to abide one Moment, but call them out with 
 Indignation, and beg God's Pardon for them. And if 
 thou doft thus fincerely, and diligently ftrive againft 
 them, either God will enable thee in fome meafure to 
 overcome, or he will in his IVlercy pardon thee what 
 thou canft not prevent ; but if it be through thy own 
 Negligence, thou art to expect neither, fo long as that 
 Negligence continues. 
 
 22. In the fourth Place, we mull look our Prayers be 
 
 with Zeal and Earneftnefs ; it is not e- 
 With Zeal. nough that we fo far attend them, as. 
 
 barely to know what it is we fay, but 
 we muft put forth all the Affection and Devotion of our 
 Souls, and that according to the feveral Parts of Prayer 
 before- mentioned. It is not the cold, faint Requeft 
 that will ever obtain from Gcd ; we fee it will not from 
 our felves ; for if a Beggar fhould afk Relief from us, and 
 do it in fuch a fcornful Manner, that he feemed indiffe- 
 rent whether he had it, or no, we fhould think he had 
 either little Want or great Pride, and fo have no Heart 
 to give him. Now furely, the things we afk from God 
 are fo much above the Rate of an ordinary Alms, that 
 we can never expect they fhould be given to flight and 
 heartlefs Petitions. No more, in like manner, will our 
 Sacrifice of Praife and Thankfgiving ever be accepted 
 by him, if it be not offered from a Heart truly affected 
 with theSenfe of his Mercies ; 'tis but a kind of formal 
 
 complimenting, 
 
Sund. 5. TheDuTY of Prayer. $5 
 
 complimenting, which will never be approved by him, 
 who requires the Heart, and not the Lips only. And 
 the like may be faid of all the other Parts of Prayer. 
 Therefore be careful, when thou draweft nigh to God 
 in Prayer, to raife up thy Soul to the higheft Pitch of 
 Zeal and Earneftnefs thou art able. And becaufe of thy 
 felf alone thou art not able to do any thing, befeech God 
 that he will inflame thy Heart with this heavenly Fire of 
 Devotion ; and when thou haft obtained it, beware that 
 thou neither quench it by any wilful Sin, nor let it go 
 out again, for want of ftirring it up and employing it. 
 
 23. Fifthly, we mull pray with Purity, I mean, we 
 muft purge our Hearts from all Affections 
 
 to Sin. This is furely the Meaning of With Purity. 
 the Apoftle, i Tim. ii.8. when he com- 
 mands Men to lift up holy Hands in Prayer; and he there 
 inftances in one fpecial Sort of Sin, Wratb and Doubt- 
 ing ; where, by doubting, is meant, thofe unkind Dif- 
 putes and Contentions which are fo common amongft 
 Men. And furely he that cherifhes that, or any other 
 Sin in his Heart, can never lift up thofe holy Hands, 
 which are required in this Duty. And then fure his 
 Prayers, be they never fo many or earned, will little 
 avail him ; the Pfalmift will tell him, the mall not be 
 heard, Pfal lxvi. 18. If I regard Iniquity in my heart ', 
 the Lord will not hear me. Nay, boiomon xv'iW tell him 
 yet worfe, that his Prayers are not only vain, bat abo- 
 minable, Ptov. xv. 8. The Sacrifice of the nuicked is an 
 Abomination to the Lord. And thus to have our Prayers 
 turned into Sin, is one of the heavier! Things that can 
 befal any Man. We fee it fet down in that fad Cata 
 logueof Curfes, Pfal cix. 7. Therefore let us not be 
 fo cruel to ourfelves, as to pull it upon our own Heads, 
 which we certainly do, if we offer up Prayers from an 
 impure Heart. 
 
 24. In the lad Place, we mufl direft our Prayers to 
 right Ends ; and that either in refpeft of 
 
 the Prayer itfelf, or the Things we pray To right Ends. 
 for. Firtt, we iv.uft pray, not to gain 
 the Praife of Devotion amongft Men, like thofe Hy- 
 pocrites, Matth. vi. 5. nor yet only for Company or 
 E 4 Fafhion* 
 
26 The Whole Duty of Man. 
 
 Falhion-fake to do as others do ; but we muft do it» 
 Firft, as an AcY of Worfhip to God ; Secondly, as an 
 Acknowledgment, that he is that great Spring, from 
 whence alone we expect all good Things j and Thirdly, 
 to gain a Supply of our own or others Needs. Then m 
 refpecl of the Things prayed for, we muft be fure to 
 have no ill Aims upon them ; we muft not afk,that we 
 may confume it upon our Lufts, James iv. 3. as thofe do, 
 who pray for Wealth, that they may live in Riot and 
 Excefs ; and for Power, that they may be able to mif- 
 chieve their Enemies, and the like. But our End in all 
 muft be God's Glory firft, and next that, our own and 
 others Salvation ; and all other Things muft be taken 
 in only as they tend to thofe, which they can never do, 
 if we abufe them to Sin. I have now done with that 
 £rft Part of Worfhip, that of the Soul. 
 
 25. The other is that of the Body -, and that is no- 
 
 thing dk but fuch humble and reverent 
 Bodily War- Geftures in our Approaches to God, as 
 
 Jbip, may both exprefs the inward Reverence 
 
 of our Souls, and may alfopay him fome 
 Tribute from our very Bodies, with which the Apoftle 
 commands us to glorify God, as well as with our Souls ; 
 and good Reafon, fince he hath created and redeemed 
 the one as well as the other. Whenfoever therefore thou 
 ofFereft thy Prayers unto God, let it be with all Lowli- 
 nefs, as well of Body as of Mind, according to that of 
 the Pfalmift, PfaL xcv. 6. O come, let us ivorjbip, let 
 
 ' us fall down and kneel before the Lord our Maker. 
 
 26. The Ninth Duty to God is Repentance : 
 
 That this is a Duty to God we are taught 
 'Repentance. by the Apoftle, ABs xx. 21. where, 
 
 fpeaking of Repentance, he ftiles it 
 Repentance towards God. And there is good Reafon this 
 fhould be a Duty to him, fince there is no Sin we com- 
 mit, but is either mediately or immediately againfthim. 
 For though there be Sins both againft our felves and 
 our Neighbours,yet, they being forbidden by God, they 
 are alfo Breaches of his Commandments, and fo Sins 
 againft them. 
 
 This 
 
Sund. 5. Of Repentance, &e, Sy 
 
 This Repentance is, in fliort, nothing but a turning 
 from Sin to God, the cafting off all our 
 former Evils, and, inftead thereof, con- A turning 
 ftantly pra&ifing all thofe Chriftian Du- from Sin to 
 ties, which God requires of us. And God. 
 this is fo neceffary a Duty, that without 
 it we certainly perifh : V/e have ChrilVs Word for it, 
 Luke xiii. 5 . Except ye repent ', ye /ball all likevvife perifo. 
 
 27. The Direclions for performing the feveral Parts 
 of this Duty have been already given in the Prepara- 
 tion to the Lord's Supper ; and thither I refer the 
 Reader. Only I ihall here mind him, that 
 
 it is not to be look'd upon as a Duty limes for 
 to be praclifed only at the Time of Re- this Duty. 
 ceiving the Sacrament. For this being 
 the only Remedy againft the Poifon of Sin, we muft re- 
 new it as often as we repeat our Sins, that 
 is, daily. 1 mean, we muft every Day re- Dai'y. 
 pent of the Sins of the Day. For what 
 Chrift faith of other Evils, is true alfo of this, Sufficient to 
 the Day is the Evil thereof '; we have Sins enough of 
 each Day to exercife a daily Repentance, and therefore 
 every Man muft thus daily call himfelf to Account. 
 
 28. But as it is in Accounts, they who conftantly fet 
 down their daily Expences, have yet fome fet Times of 
 cafting up the whole Sum, as at the End 
 
 of the Week, or Month ; fo mould it At fet times. 
 alfo be here : We mould fet afide fome 
 Times to humble our fclves folemnly before God for the 
 Sins, not of that Day only, but of our whole Lives ; - 
 and the frequenter thefe Times are, the better. For 
 the oftner we thus call: up our Accounts with God, and 
 fee what vaft Debts we run in to him, the more ' 
 humbly fhail we think of our felves, and the more (hall 
 third after his Mercy ; which two are the fpecial 
 Things that moft qualify us for his Pardon. He there- 
 fore that can affign himfelf one Day in the Week for " 
 this Purpofe, will take a thriving Courfe for his Soul : 
 Or, if any Man's State of ', ife be fo bufy, as not to 
 afford him to do it fo often, let him yet come as near 
 E 5 to 
 
88 The "Whole Duty of Man. 
 
 to that Frequency, as is poflible for him, remembring 
 always, that none of his worldly Employments can 
 bring him in near fo gainful a Return, as this fpiritual 
 one will do : And therefore it is very ill Hufbandry to 
 purfue them, to the Neglect of this. 
 
 29. Befides thefe conftant Times, there are likewife 
 
 occafional times for the Performance of 
 In the time of this Duty j fuch efpecially are the times 
 Jffliclion. of Calamity and Affliction ; for when 
 
 any fuch befal us, we are to look on it as 
 a Meffage fent from Heaven to call us to this Duty; and 
 therefore mull never neglect it when we are thus fum- 
 moncd to it ; left we be of the Number of them, who 
 defpife the Chajiifements of the Lord, Heb. xii. 5. 
 
 30. There is yet another Time of Repentance, which, 
 
 in the Practice of Men, hath gotten away 
 Al Death, the Cuftom from all thofe, and that is, the 
 
 time of Death, which, it is true, is a time 
 very fit to renew our Repentance, but fure not proper 
 to begin it ; and it is a moft defperate Madnefs for Men 
 to defer it till then. For, to fay the mildefl of it, it is the 
 venturing our Souls upon fuch miferable Uncertainties, as 
 no wife Man would truft with any thingof the lead Value. 
 Fox, firft, I would afk any Man that means to repent 
 at his Death, how he knows he (hall have 
 The Danger of an Hour's time for it ? Do we not daily 
 deferring it fee Men matched away in a Moment ? 
 till then. And who can tell that it (hall not be his 
 
 own Cafe ? But, fecondly, fuppofe he 
 have a more leifureiy Death, that fomeDifeafe give him 
 Warning of its Approach, yet perhaps he will not un- 
 derftand that Warning, but will (till flatter hiinfelf, as 
 very often fick People do, with Hopes of Life to the 
 lait ; and fo his Death may be fudden to him, though it 
 Comes by never fo flow Degrees. But again, thirdly, 
 if he do difcern his Danger, yet how is he fure he 
 {hall then be able to repent? Repentance is a Grace of 
 God, not at our Command ; and it is juft and ufual with 
 God, when Men have a long time refufed and rejected 
 that Grace, refifted all his Calls and Invitations toCon- 
 verfion and Amendment, to give them over at laft to the 
 
 Hardnefs 
 
Sund. 5. O/Repent ance, &c. 89 
 
 Hardnefs of their own Hearts, and not to afford them 
 any more of that Grace they have fo defpifed. Yet 
 fuppofe, in the fourth place, that God, in his infinite Pa- 
 tience,fhould ftill continue the Offer of that Grace to thee, 
 yet thou that haft refitted, itmay be thirty, 
 or forty, or fifty Years together, how The Difad- 
 knoweft thou, that thou (halt put off that vantages of a 
 Habit of Refiftance upon a fudden, and Death-Bed 
 makeufe of the Grace afforded? Itisfure Repentance, 
 thou haft many more Advantages towards 
 the doing it now, than thou wilt have then. 
 
 31. Forfirft, the longer Sin hath kept Poffeffion of 
 the Heart, the harder it will be to drive 
 it out. It is true, if Repentance were no- The Cufiomof 
 thing but a prefent ceafing from the Ads Sin. 
 of Sir, the Death-bed werefitteft for it, 
 for then we are difabled from committing moft Sins ; 
 but I have formerly (hewed you, Repentance contains 
 much more than fo ; there muft be in it a fincere Hatred 
 of Sin, and Love of God. Now how unlikely is it that 
 he, which hath all his Life loved Sin, cheriihed it in his 
 Bofom, and, on the contrary, abhorred God and Good- 
 nefs, mould in an inftant quite change his Affeclions, 
 hate that Sin he loved, and love God and Goodnefs, 
 which before he utterly hated ? 
 
 3 2. And fecondly, the bodily Pains that Bodily Pains. 
 attend a Death bed will diftrac! thee, and 
 make thee unable to attend the Work of Repentance, 
 which is a Bufinefsof fuch Weight and Difficulty, as will 
 employ all our Powers, even when they are at the freftieft. 
 33. Confider thofe Difod vantages thou muft then 
 ftruggle with, and then tell me, what Hope 
 there is thou (halt then do that, which Danger of 
 now upon much eafier Terms thou wilt Unfincerity. 
 not ? But, in the third Place, there is a 
 J)anger behind beyond all thefe, and that is, that the 
 Repentance, which Death drives a Man to, will not be 
 a true Repentance ; for in fuch a Cafe it is plain, it is 
 only the Fear of Hell puts him on it, which, though it 
 may be a good Beginning, where there is time after to 
 perfect it, yet, where it goes alone, it can never avail 
 
 for 
 
90 The Whole Duty of Man. 
 
 for Salvation. Now that Death-bed Repentances are 
 often only of this fort, is too likely, whe.n it is obferved, 
 that many Men, who have feemed to repent when they 
 have thought Death approaching, have yet, after it hath 
 pleafed God to reftore them to Health, been as wicked 
 (perhaps worfe) as ever they were before ; which (hews 
 plainly, that there was no real Change in them ; and then 
 furely, had fuch a Man died in that feeming Repentance, 
 God, who tries the Hearty would not have accepted it, 
 which he faw was unfincere. When all thefe Dangers 
 are laid together, it will furely appear a moft defperate 
 Adventure for any Man to trufl to a Death-bed Repen- 
 • tance. Nor is it ever the lefs for that Example of the 
 penitent Thief, LukexxWi. 43. which is by many fomuch 
 depended on. For it is fure, his Cafe and ours differ 
 widely ; he had never heard of Chrift before, and fo more 
 could not be expected of him* than to embrace him as 
 foon as he was tendered to him : But we have had him 
 offered, nay, preft upon us from our Cradles, and yet have 
 rejected him. But if there were not this Difference, it is 
 but a faint Hope can be raifed only from a fingle Ex- 
 ample, and another we find not in the whole Bible. The 
 Jfraelites, we read, were fed with Manna from Heaven; 
 butwould you not think him flarkmad, that fhould, out 
 of Expectation of the like, neglect to provide himfeifany 
 Food ? Yet it is full as reafonable to depend upon this 
 Example as the other. I conclude all in the Words of 
 the wife Man, Ecclef. xii. 1. Remember thy Creator in 
 the Days of thy Youth , before the evil Days come. 
 
 34. To this Duty of Repentance Fafiing is very pro- 
 per to be annexed . The Scripture ufually 
 Tajling. joins them together. Among the Jews 
 
 the great Day of Atonement was to be 
 kept With Fafiing, as you may fee by comparing Levit* 
 xvi. 29. with Jfaiah lviii. 5. and this by God's efpe- 
 cial Appointment. And in the Prophets, when the 
 People are called on to repent and humble themfelves, 
 they are alfo called on to fafl. Thus it is, Joel ii. 12. 
 Therefore now thus faith the Lord, 7urn ye unto me 
 nuitb all your Heart, with Fafing, and with Weeping, 
 &c. Yea, fo proper hath Fafiing been accounted to 
 
 Humiliation, 
 
Sund. 5. O/Fasting, &V. 91 
 
 Humiliation, that we fee even wicked Ahab would not 
 omit it in his, i Kings xxi. 27. nor the Heathen A7»*- 
 wites in theirs, Jonah iii. 5. Nor is it lefs fit, or lefs 
 acceptable fince Chrifl, than it was before him ; for we 
 fee,hefuppofes it as a Duty fometimes to be performed, 
 when he gives Directions toavoid Vain glory in it, Matt, 
 vi. 6. and alfo affures us, that if it be performed as it 
 ought, not to pleafe Men but God, it will furely be re- 
 warded by him. And accordingly we rind it pra&ifed by 
 the Saints, Annafer<ved GodwitbFajling and Prayer : Luk. 
 ii. 3 7. Where it is obfervable,rhatit is reckoned as a Ser- 
 vice of God, fit to be joined with Prayers. And the Chri- 
 flians ofthefiril times were generally very frequent in the 
 Practice of it. Now, though Failing be efpecially proper to 
 atimeofHumiliation,yet it is not fo reftrainedto it, but it 
 may befeafonablewhenfoever we have any extraordinary 
 thing to requeft from God. Thus, when E fiber was to en- 
 deavour the Deliverance of her People from Deflru&ion, 
 Jhe and all the Jews kept a folemn Fall, EJib.iv. 1 6. And 
 thus, when Paul and Barnabas were to be ordained Apoflles, 
 there was Falling joined to Prayer, Ads xiii. 3. And fo 
 it will be very fit for us, whenfoever we have need of any 
 extraordinary Directions or Affillance from God, whe- 
 ther concerning our temporal or fpiritual Concernments, 
 thus to quicken our Prayers by Failing. But above all 
 Occafions, this of Humiliation feems mofl to require it ; 
 for befides the Advantages of kindling our Zeal, which 
 is never more neceffary than when we beg for Pardon 
 of Sins, Falling carries in it fomewhat of Revenge, 
 which is reckon'd as a fpecial Part of Repentance, zCor. 
 vii. 1 1 . For by denying our Bodies the Refrelhment of 
 our ordinary Food,we do inflidl fomewhat 
 of Punifhmentupon ourfelves for our for- Fafiing a Re- 
 mer Exce(Tes,or whatever other Sins we njenge upon 
 at that time accufe our felves of; which bur felves. 
 is a proper Effect of that Indignation, 
 which eve-y Sinner ought to have againfl himfelf. And 
 truly, he that is fo tender of himfelf, that he can ne^er 
 find in his Heart fo much as to mifs a Meal, by way of 
 Punifhment for his Faults, fhews he is not much fallen 
 out with himfelf for committing them ; and fo wants that 
 
 Indig- 
 
gz The Whole Ducy of Mm. 
 
 Indignation, which the Apoftle, in the afore-named 
 Texts mentions as a Part of true Repentance. 
 
 35. There is no doubt, but fuch holy Revenges up- 
 on ourfelves for Sins are very accep- 
 Such Revenges table to God; yet we mud not think 
 acceptable that either thofe, or any thing elfe we 
 
 nvitb God. can do, jean make Satisfaction for our 
 
 Offences ; for that nothing but the Blood 
 of Chrift can do. And therefore on that, and not on 
 any of our Performances we muft. de- 
 Tet no Sat if- pend for Pardon. Yet fince that Blood 
 faction for mail never be applied to any but penitent 
 
 Sins. Sinners, we are as much concerned to 
 
 bring forth all the Fruits of Repentance, 
 as if our Hopes depended on them only. 
 
 36. How often this Duty of Falling is to be perfor- 
 med, we have no Direction in Scripture. 
 Times ofFaft- That muft be allotted by Men's own Pie- 
 ing. ty, according as their Health, or other 
 
 Confiderations will allow. But as it is 
 in Humiliation, the frequenter Returns we have of fet 
 times for it, the better ; fo it is like wife in Failing, the 
 oftner, the better; fo it be not hurtful either to our 
 Healths, or to fome other Duty requir'd of us. Nay, 
 perhaps Fafting may help fome Men to more of thofe 
 times for Humiliation, than they would otherwife gain. 
 For perhaps there are fome, who cannot, without a 
 manifeft Hindrance to their Calling, allow a whole Day 
 to that Work, yet fuch an one may at Jeaft afford that 
 time he would otherwife fpend in eating : And fo Fading 
 will be doubly ufeful towards fuch a Man's Eiumiliation, 
 •both by helping him in the Duty, and gaining him 
 time for it. 
 
 37. 1 have now gone through the firft Branch of our 
 Duty toGod, to wit, the acknowledging 
 Second Branch him for our God. The fecond is, the 
 of our Duty to having no other. Of which I need fay 
 God. little, as it is a forbidding of that groffer 
 
 fort of Heathenifti Idolatry, the Worfhip- 
 ping of Idols ; which, though it were once common in 
 the World, yet is now fo rare, that it is not likely 
 any, that (hall read this, will be concerned in it. Only 
 
 I muft 
 
Sund. 6. The Duty 0/ Sobriety. 93 
 
 I mud fay, that to pay Divine Worfhip to any Crea- 
 ture, be it Saint or Angel, yea, or the Image of Chritt 
 himfelf, is a Tranfgrefiion againft this fecond Branch 
 of our Duty to God ; it being the imparting that to a 
 Creature, which is due only to God, and therefore is 
 ftriftly to be abftained from. 
 
 38. But there is another fort of Idolatry, of which 
 we are generally guilty, and that is, when 
 we pay thofe Affeclions of Love, Fear, Inward Ido- 
 Truft, and the like, to any Creature in latry. 
 a higher Degree than we do to God : For 
 that is thefetting up that thing, whatfoever it is, for our 
 God. And this inward kind of Idolatry is that which 
 provokes God to Jealoufy, as well as the outward of 
 worshipping an Idol. I might enlarge upon this, but 
 becaufe fome feverals of it have been touched on in the 
 former Difcourfe, I fuppofe it needlefs ; and therefore 
 fhall now proceed to the fecond Head of Duty, that to 
 OUR SELVES. 
 
 SUNDAY VI. 
 
 Duty to our Se lves : Of Sobriety •, Of Hu- 
 mility -, the great Sin of Pride ; Of Vain- 
 glory, the Danger 1 Folly \ the Means to 
 prevent it : Of Meekncfs, &c. 
 
 Sect. i. 'npHIS Duty to Our Selves is by St. 
 X Paul, in the forementioned Text, Tit. 
 ii. 12. fummedup in this one Word,^- 
 berly. Now by \$oberly~\ is meant our Duty to our 
 keeping within thofe due Bounds which Selves. 
 God hath fet us. My Bufinefs will there- 
 fore be to tell you what are the Particulars of this So- 
 briety : And that, firft, in refpecl of the Soul ; fecond- 
 ly, in refpeft of the Body. The Sobriety of the Soul 
 Hands in right governing its Paflions and Affeitions ; 
 and to that are many Virtues required, I fhall give 
 you the Particulars of them, 
 
 2. The 
 
94 The Whole Duty 0/Man. 
 
 2. The firft of them is Humility, which may well 
 
 have the prime Place, not only in re- 
 Humility. fpec"l of the Excellency of the Virtue, 
 
 but alfo of its Ufefulnefs towards the 
 obtaining of all the reft; this being the Foundation on 
 which all others muft be built. And he that hopes to 
 gain them without this, will prove but like that foolifh 
 Builder Chrift fpeaks of, Luke vi. 49. Who built bis Houfe 
 on the Sand. Of the Humility towards God, I have al- 
 ready fpoken, and (hewed the Necemty of it. I am 
 now to fpeak of Humility, as it concerns ourfelves, 
 which will be found no lefs neceiTary than the former. 
 
 3. This Humility is of two forts, the firft is, the 
 having a mean and low Opinion of our felves ; the fe- 
 cond is, the being content that others mould have fo of 
 us. The flrft of thefe is contrary to Pride, the other 
 to Vain- glory. And that both thefe are abfolutely ne- 
 ceiTary to Chriftians, I am now to fhow you ; which 
 will, I conceive, beft be done, by laying before you-, 
 firft, the Sin ; fecondly, the Danger ; thirdly, the Fol- 
 ly of the contrary Vices. 
 
 4. And firft, for Pride ; the Sin of it is fo great, that 
 
 it caft the Angels out of Heaven ; and 
 The great Sin therefore, if we may judge of Sin by 
 of Pride. the Punifhment, it was not only the firjt, 
 
 but the greateft Sin, that ever the De- 
 vil himfelf hath been guilty of : But we need no better 
 proof of the heinoufnefs of it, than the extreme hate- 
 fulnefs of it to God, which, befides that Inftance of his 
 punifhing the Devil, we may frequently find in the 
 Scriptures, Prov. xvi. 5. Every one that is proud in 
 Heart, is an abomination to the Lo- d. And again, Chap. 
 vi. 16. where there is mention of feveral things the Lord 
 hates, a proud Look is fet as the firft of them ; fo Jam. 
 iv. 6. God re/ijleth the proud ; and divers other Texts 
 there are to the fame purpofe j which mews the great 
 Hatred God bears to this Sin of Pride. Now fince it is 
 certain, God, who is all Goodnefs, hates nothing but as 
 it is Evil, it muft needs follow, that where God hates in 
 fo great a Degree, there mull be a great Degree of Evil. 
 
 5. But,. 
 
Sund. 6. The Sin of Pride, &c. 95 
 
 5. But, Secondly, Pride is not only very finful, but 
 very dangerous; and that, firft, in re- 
 fpedl of drawing us to other fins ; fe- The Danger of 
 condly, of betraying us to Punilhments. drawing into 
 Firft, Pride draws us to other Sins, other Sins. 
 wherein it (hews it felf indeed to be the 
 direct contrary to Humility ; for as that is the Root of all 
 Virtue, fo is this of all Vice. For he that is proud fets him- 
 felf up as his own God, and fo can never fubmit himfelf 
 to any other Rules or Laws than what he makes to him- 
 felf. The ungodly , fays the Pfalmift, is fo proud, that he 
 careth not for God, Pfal. x. 4. Where you fee, it is his 
 Pride that makes him defpife God. And when a Man is 
 once come to that, he is prepared for the Commiffion of 
 all Sins. I might inftance in a Multitude of particular 
 Sins, that naturally flow from this of Pride; as, firft, 
 Anger ; which the wife Man fets as the Effect of Pride, 
 Pro<v. xxi. 24. calling it, proud Wrath; Secondly, Strife 
 and Contention ; which he again notes to be the Off- fpring 
 of Pride, Prov. xiii. 10. Only by Pride cometh Conten- 
 tion. And both thefe are indeed moft natural Effects of 
 Pride ; for he that thinks very highly of himfelf, expecls 
 much Submiffion and Observance from others ; and there- 
 fore cannot but rage and quarrel whenever he thinks it 
 not fufficiently paid. It would be infinite to mention ail 
 the Fruits of this bitter Root ; I mall name but one more, 
 and that is, that Pride not only betrays us to many fins, 
 but alfo makes them incurable in us, for it hinders the 
 Working of all Remedies. 
 
 6. Thofe Remedies muft either come from God, or 
 Man ,• if from God, they muft be either 
 in the Way of Meeknefs and Gentle- Frujirating of 
 nefs, or elfe of Sharpnefs and Punifh- Remedies. 
 ment. Now if God by his Goodnefs ef- 
 fay to lead a proud Man to Repentance, he quite mif- 
 takes God's Meaning, and thinks all the Mercies he re- 
 ceives are but the Reward of his cwn Defert ; and fo 
 long, 'tis fure, he will never think he needs Repentance. 
 But if, on the other Side, God ufe him more fharply, and 
 lay Afflictions and Punifhments upon him, thofe in a 
 proud Heart work nothing but Murmurings and hating 
 
 of 
 
96 The Whole Duty of Man. 
 
 of God, as if he did him injury in thofe Puniftiments. 
 As for the Remedies that can be ufed by Man, they 
 again muft be either by way of Correction, orExhorta- 
 tion. Corrections from Man will fure never work more 
 on a proud heart, than thofe from God ; for he that can 
 think God unjuft in them, will much rather believe it 
 of Man. And Exhortations will do as little : For let a 
 proud Man be admoniihed, though never fo mildly and 
 lovingly, he looks on it as a Difgrace. And therefore, 
 inftead of confefling or amending the Fault, he falls to 
 reproaching his Reprover, as an over-hufy orcenforious 
 Perfon ; and for that great and moft precious Aft of 
 JCindnefs, looks on him as his Enemy. And now one., 
 that thus ftubbornly refifts all Means of Cure, muft be 
 concluded in a moft dangerous Eftate. 
 
 7. But befides this Danger of fin, I told you there 
 was another, that of Punifhment; and of 
 Betraying to this there will need little Proof, when 
 Punifhment. it is confidered, that God is the proud 
 Man's profefTed Enemy, that he hates 
 and refifts him, as appeared in the Texts fore-cited ; 
 And then there can be little doubt, that he, which hath 
 fo mighty an Adverfary, fhall be fure to fmart for it. 
 Yet befides this general Ground of Conclufion, it may 
 not be amifs to mention fome of thofe Texts, which 
 particularly threaten this Sin, as, Prov. xvi. 18. Pride 
 goetb before DejlrucJion, and an haughty Spirit before a 
 Fall. Again, Pro<v. xvi. 5. Every one that is proud in 
 Hearty is an Abomination to the Lord ; Though Hand 
 join in Hand, yet he Jhall not be unpunijhed. The De- 
 cree it feems is unalterable : And whatever Endeavours 
 are ufed to preferve the proud Man, they are but vain, 
 for he fhall not go unpunished. And this is very re- 
 markable in the Story of Nebuchadnezzar, Dan. iv. 
 who, though a King, the greateft in the world, yet 
 for his Piide was driven from among Men, to dwell 
 and feed with Beafts. And it is moft frequently feen, 
 that this fin meets with very extraordinary Judgments, 
 even in this Life. But if it fhould not, let not the proud 
 Man think that lie hath efcaped God's Vengeance, for 
 it is fure there will be a moft fad Reckoning in the 
 
 next; 
 
Sund. 6. The Sin of Pride, 6?<\ 97 
 
 next ; for if God fpared not the Angels for this Sin, 
 but caft them into Hell, let noMan hope to fpeed better. 
 
 8. In the third Place, I am to ftiew you the great 
 Folly of this Sin ; and to do that, it will 
 
 be neceflary toconfider thefeveral Things The Folly. 
 whereof Men ufe to be proud ; they are of 
 three Sorts, either thofe which we call the Goods of Na- 
 ture, or the Goods of Fortune, or the Goods of Grace. 
 
 9. By the Goods of Nature, I mean Beauty, Strength, 
 Wit, and the like; and the being proud 
 
 of any of thefe is a huge Folly ; for, firft, In refpeft of 
 we are very apt to miftake and think the Goods of 
 our felves handfome, or witty, when Nature. 
 we are not ; and then there cannot be 
 a more ridiculous Folly than to be proud of what we 
 have not ; and fuch every one efteems it in another Man, 
 though he never fuppofes it his own Cafe ; and fo never 
 difcerns it in himfelf. And therefore there is nothing more 
 defpicable among all Men, than a proud Fool ; yet no 
 Man, that entertains high Opinions of his own Wit, but is 
 in danger to be thus deceived, a Man's own Judgment of 
 himfelf being of all others the leait to be trulted. But, Se- 
 condly, iuppofe we be not out in our judgment, yet what is 
 there in any of thefe natural Endowments, which is worth 
 the being proud of, there being fcarce any of them which 
 fome Creature or other hath not in a greater Degree than 
 Man ? How much does the whitenefsof the Lilly, and the 
 rednefsof the rofe exceed the white and red of the faireft 
 Face ? What a multitude of Creatures is there that far fur- 
 pafs a man in Strength and Swiftnefs? And divers others 
 there are, which, as far as concerns any ufeful End of 
 theirs, aft much more wifely than mod of us ; and are 
 therefore fometimes in Scripture propofed to us by way of 
 Example. It is therefore furely great Unreafonablenefs 
 for us to think highly of our felves, for fuch Things 
 as are common to us with Beads and Plants. But, 
 Thirdly, if they were as excellent as we fancy them, yet 
 they are not at all durable, they are impaired and loft 
 by fundry means ; a Phrenzy will deftroy the rareft 
 Wit ; a Sicknefs decay the freftieft Beauty, the greateft 
 
 Strength ; 
 
98 The Whole Duty of Man. 
 
 Strength ; or, however, old Age will be fure to do all. 
 And therefore to be proud of them is again a Folly in 
 this refpeft. But, lailly, whatever they are, we gave 
 them not to our felves. No Man can think he did any 
 thing towards the procuring his natural Beauty or Wit, 
 and fo can with no Reafon value himfelf for them. 
 
 10. In the fecond Place, the Folly is as great to be 
 
 proud of the Goods of Fortune ; by 
 the Goods of them, 1 mean Wealth, and Honour, 
 Fortune. and the like; for it is lure they add no- 
 
 thing of true worth to the Man ; fome- 
 what of outward Pomp and Bravery they may help him 
 to, but that makes no Change in the Perfon. You may 
 load an Afs with Money, or deck him with rich Trap- 
 pings, yet ftill you will not make him a whit the nobler 
 kind of Beafl by either of them. Then Secondly, thefe 
 are things we have no hold of, they vanifh many times 
 e're we are aware : He that is rich to day, may be. poor 
 to morrow ; and then wili'be the lefs pitied by all in his 
 Poverty, the prouder he was when he was rich . Thirdly, 
 We have them all but as Stewards, to lay out for our Ma- 
 ker's Ufe, and therefore fhould rather think how to make 
 our Accounts, than pride our felves in our Receipts. 
 Laftly, whatever of thefe we have, they, as well as the 
 former, are not owing to our felves ; but if they be lawful- 
 ly gotten, we owe them only to God, whofe Blefling it i» 
 that maketh rich, Pro<v. x. 22. If unlawfully, we have 
 them upon fuch terms, that we have very little Reafon 
 to brag of them. And thus you fee in thefe feveral Re- 
 fpedfcs, the Folly of this fecond fort of Pride. 
 
 1 1 . The third is that of Goods of Grace ; that is* 
 
 any Virtue a Man hath. And here I 
 Ihe Goods of cannot fay, but the things are very va- 
 Grace. luable, they being infinitely more pre- 
 
 cious than all the World ; yet neverthe- 
 lefs, this is of all the reft the higher! Folly. And that 
 not only in the foregoing Refpecl, that we help not 
 our felves to it, Grace being of all things moft imme- 
 diately God's Work in us j but efpecially in this, that 
 the being proud of Grace is the fure Way to lofe it. 
 
 God 
 
Sund. 6. The Sin of Pride, &V. 99 
 
 God, who gives Grace to the humble, will take it from 
 the proud.; for if, as we fee in the Parable, Mattb. xxv, 
 28. the Talent was taken from him who had only put it 
 to noUfe at all, how fhall he hope to have it continued 
 to him, that hath put it to fo ill, that, inftead of trading 
 with it for God, hath trafficked with it for Satan ? And as 
 he will lofe the Grace for the future, fo he will lofe all 
 the Reward of it for the time pall. For let a Man have 
 done never fo many good Acts, yet if he be proud of 
 them, that Pride fhall be charged on him to his Deltrudlion, 
 but the Good fhall never be remembred to his Reward. 
 And this proves it to be a mod wretched Folly to be proud 
 of Grace : It is like that of Children, that pull thofeThings 
 in Pieces they are moft fond of, but yet much worfe than 
 that of theirs ; for we not only lofe the Thing (and that the 
 moft precious that can be imagined) but we muftalfo be 
 eternally puni(hed for doing fo, there being nothing that 
 fhall be fofadl/reckoned for in the next World as the Abufe 
 of Grace: And certainly there can be no greater Abufe 
 of it, than to make it ferve for an End fo direcliy con- 
 trary to that for which it was given ; it being given to make 
 us humble, not proud ; to magnify God, not our felves. 
 i 2. Having mewed you thus much of this Sin, I fup- 
 pofe it will appear very necelfary to be 
 efc hewed ; to which Purpofe it will firft Means of Hu- 
 be ufeful to confider what hath been al- mility, 
 ready faid concerning it, and that fo fe- 
 rioufly, as may work in thee not fome flight Difiike, 
 but a deep and irreconcileable Hatred of the Sin. Se- 
 condly, to be very watchful over thine own Heart, that 
 it cherifh not any Beginnings of it; never fuffer it to 
 feed on the Fancy of thy own Worth ; but, whenever 
 any fuch thought arifes, beat it down immediately with 
 the Remembrance of fome of thy Follies or Sins, and fo 
 make this very Motion of Pride an Occafion of Humi- 
 lity. Thirdly, never to compare thy felf with thofe 
 thou thinkeit more foolifh or wicked than thy felf, that 
 {q thou may ft, like the Pbarifee, Luke xviii. 11. extol 
 thy felf for being the better; but if thou wilt compare, 
 do it with the wife and godly ; aiid then thou wilt find 
 
 thou 
 
ioo The Whole Duty of Man. 
 
 thou corned fo far fhort as may help to pull down thy 
 high Efteem of thy felf. Laftly, to be very earneft in 
 Prayer, that God would root out all Degrees of this fin in 
 thee, and make thee one of thofe poor in Spirit, Matt. v. 3 . 
 to whom the Bleffing, even of Heaven it felf, is promifed. 
 
 13. The fecond Contrary to Humility, I told you 
 
 was Vain-glory ,• that is, a great Thirft 
 Vain-glory, after the Praife of Men. And, firft, that 
 this is a fin, I need prove no other- 
 The Sin. wife than by the Words of our Saviour, 
 
 John v. 44. How can ye believe, which 
 receive Honour one of another? Where it appears, that 
 it is not only a fin, but fuch a one, as hinders the re- 
 ceiving of Chrift into the Heart ; for fo Believing there 
 fignifies. This then, in the fecond Place, mews you 
 likewife the great Dangeroufnefs of this fin ; for if it 
 be that which keeps Chrift out of the 
 'The Danger. Heart, it is fure, it brings infinite Dan- 
 ger ; fince all our Safety, all our Hope 
 of efcaping the Wrath to come, ftands in receiving him. 
 But befides the Authority of this Text, common Expe- 
 rience fhews, that where-ever this fin hath PofTeiTion, 
 it endangers Men to fall into many others. For he that 
 fo confiders the Praife of Men, that he muft at no 
 Hand part with it, when- ever the greateft fins come to 
 be inFafhion and Credit (as, God knows, many are novv- 
 a-days) he will be fure to commit them, rather than 
 run the Difgrace of being too fingle and precife. I doubt 
 there are many Confciences can witnefs the truth of this, 
 fo that I need fay no more to prove the Danger of this fin. 
 
 14. The third thing I am to (hew, is the Folly of 
 
 it ; and that will appear, firft, by con- 
 7he Folly. fidering what it is we thus hunt after ; 
 
 nothing but a little Air, a Blaft, the 
 Breath of Men, it brings us in nothing of real Advan- 
 tage, for I am made never the wifer nor the better for a 
 Man's faying, I am wife and good. Befides, if I am 
 commended, it muft be either before my Face, or be- 
 hind my Back : If the former, it is very often Flattery, 
 and fo the greateft Abufe that can be offered, and then 
 
 I muft 
 
Sund. 6. Ibe Sin of Pride, &c. ioi 
 
 I muft be very much a Fool to be pleafed with it : Bat 
 if it be behind my Back, I have not then fo much as the 
 Pleafure of knowing it, and therefore it is a ftrange Folly 
 thus to purfue what is fo utterly gainlefs. But Secondly, It 
 is not only gainlefs, but painful and uneafy alio. He that 
 eagerly feeks Praife, is not at all Matter of himfelf, but 
 muft fuit all his Actions to that End, and, inftcad of doing 
 what his own Reafon and Confcience (nay, perhaps his 
 worldly Conveniency) directs him to, he muft take Care 
 to do what will bring him in Commendations ; and fo en- 
 flave himfelf to every one that hath but a Tongue to 
 commend him. Nay, there is yet a farther Uneafinefs 
 in it, and tha*is, when fuch a Man fails of his Aim, 
 when he milTes the Praife, and perhaps meets with the 
 contrary Reproach, (which is no Man's Lot more of- 
 ten than the Vain-glorious, nothing making a Man more 
 defpifed) then what Difturbances and Difquiets, and 
 even Tortures of Mind is he under ? A lively Inftance 
 of this you have in Ahitbophel, 2 Sam. xvii. 23. who 
 had fo much of this, upon Abfalom* defpifing his Coun- 
 fel, that he chofe to rid himfelf of it by hanging himfelf. 
 And fure thisPainfulnefs that thus attends this Sin, is fuf- 
 ficient Proof of the Folly of it. Yet this is not all, it 
 is farther very hurtful : For if this Vain-glory be con- 
 cerning any good or Chriftian Action, itdeftroysall the 
 Fruit of it : He that prays, or gives Alms to be feen of 
 Men, Matt. vi. 2. muft takethatas his Reward, Verily I 
 fay unto you, they have their Reward ; they muft expect: 
 none from God, but the Portion of thofe Hypocrites, that 
 love the Praife of Men more than the Praife of God. And 
 this is a miferable Folly to make fuch an Exchange. Ic 
 is like the Dog in the Fable, who feeing in the Water 
 the Shadow of that Meat he held in his Mouth catch'd 
 at the Shadow, and fo let go his Meat. Such Dogs, 
 fuch unreafonable Creatures are we, when we thus let 
 go our eternal Rewards of Heaven, to catch at a few 
 good Words of Men. And yet we do not only lofe thofe 
 eternal Joys, but procure to our felves the contrary, 
 eternal Miferies ; which is fure the higheft Pitch of Fol- 
 ly and madnefs. But if the Vain-glory be not concer- 
 ning any virtuous Action, but only forhe indifferent 
 
 thing, 
 
102 The Whole Duty <?/Man. 
 
 thing, yet even there alfoit is very hurtful, for Vain- 
 glory is a Sin, that, wherefoever it is placed, endangers 
 our eternal Eftate, which is the greateft of all mifchiefs. 
 And even for the prefent it is obfervable, that of all o- 
 ther Sins it Hands the raoft in its own Light, hinders 
 it felf of that very thing it purfues. For there are very 
 few that thus hunt after Praife, but they are difcerned to 
 do fo, and That is fure to eclipfe whatever Praife-worthy 
 Thing they do, and brings Scorn upon them inftead of 
 Reputation. And then certainly we may juftly condemn 
 this fin of Folly, which is fo ill a Manager even of its 
 own Defign. 
 
 15. You have feen how wretched a thing this Vain- 
 glory is in thefe feveral Refpects j the fe- 
 Helps again ft rious Confideration whereof may be one 
 Vain-glory. good means to fubdue it, to which it will 
 be neceffary to add, firft, a great Watch- 
 fulnefs over thy felf; obferve narrowly whether in any 
 Chriftian Duty thou at all confidereft the Praife of Men ; 
 or even in the moil indifferent Action, look whether thou 
 have not too eager a Defire of it ; and if thou iindeft thy 
 felf inclined that Way, have a very ftrict Eye upon it ; 
 and whenever thou findeft it ftirring, check and refift 
 it ; fuffer it not to be the End of thy Actions : But in all 
 matters of Religion, let thy Duty be the motive ; in all 
 indifferent things of common Life, let Reafon direct thee ; 
 and though thou mayfl fo far confider in thofe things the 
 Opinion of Men, as to obferve the Rules of common De- 
 cency, yet never think any Praife that comes in to thee 
 from any thing of that kind worth the contriving for. 
 Secondly, fet up to thy felf another Aim, <viz. that of 
 pleafing God ; let that be thy Enquiry, when thou goeft 
 about any thing, Whether it be approved by him ? And 
 then thou wilt not be at Leifure to confider what Praife it 
 will bring thee from Men. And furely, he that weighs of 
 how much more moment it is to pleafe God, who is able 
 eternally to reward us, than Man, whofe Applaufe can 
 never do us any good, will furely think it reafonable to 
 make the former his only Care; Thirdly, if at any time 
 thou art praifed, do not be much over-joyed with it, nor 
 think a jot the better of thy felf; but if it be Virtue 
 
 thou 
 
Sund. 6. Vi rtue of Meek n ess, fcff. 103 
 
 thou art praifed for, remember it was God that wrought 
 it in thee, and give him the Glory, never thinking any 
 Part of it belongs to thee ; if it be fome indifferent 
 ^Action, then remember that it cannot deferve Praife, as 
 having no Goodnefs in it : But if it be a bad one (as 
 amongil Men iuch are fometimes likelieft to be com- 
 mended) then it ought to fet thee a trembling inltead 
 of rejoicing ; for then that Woe of our Saviour's belongs 
 to thee, Lukev'i. 26. Wo unto yowwhen Men/peak -well 
 ef you, for fo did their Fathers to the falfe Prophets : 
 And there is not a greater Sign of a hardned Heart, than 
 when Men can make their Sins the Matter of their 
 Glory. In the lait place, let thy Prayers affitt in the 
 *Fight with this Corruption. 
 
 16. A fecond Virtue is MEEKNESS; that is, a 
 Calmnefs and Quietnefs of Spirit, con- 
 trary to the Rages and Jmpatiencies of Mesknefs, 
 Anger. This Virtue may be exercifed 
 
 either in refpecl of God, or our Neighbour. That to- 
 wards God I have already fpoken of under the Head of 
 Humility; and that towards our Neighbour, I (hall 
 hereafter. All I have here to fay of it is, how it be- 
 comes a Duty to ourfelves ; that it does in refpecl of the 
 great Advantage we reap by it ; which 
 in mere Kindnefs to ourfelves, we are to Advantages 
 look after. And to prove that it brings of it, 
 us this great Advantage, I need fay no 
 more, but that this Meeknefs is that, to which Chrifl 
 hath pronounced a BlefTmg, Matt. v. 5. Blejfed are the 
 Meek, and not only in the next World, but even in this 
 too, they /ball inherit the Earth. Indeed, none but the 
 meekPerfon hath the true Enjoyment of any thing in 
 the World ; for the angry and impatient are like uck 
 People, who, we ufe to fay, cannot enjoy the greatest 
 Prolperities ; for, let Things be never fo fair without, 
 they will raife Storms within their own Breafts. And 
 furely, whoever hath, either in himfelf or others, ob- 
 ferved the great Uneafinefs of this Paflion of Anger, 
 cannot chufe but think Meeknefs a mod pleafant Thing. 
 
 17. Befides, it is alfo a mod honourable thing, for 
 it is that whereby we refemble Chrift, Learn of me, 
 
 F faith 
 
104 The Whole Duty of Man. 
 
 faith he, for 1 am meek and lowly in Heart, Matt. XI. 
 29. It is alfo that whereby we conquer our felves, 
 overcome our own unruly Paflions, which of all Victo- 
 ries is the gieateft and moil noble. Laftly, it is that 
 which makes us behave our felves like Men, whereas 
 Anger gives us the fiercenefs and wildnefs of Savage 
 Beaits. And accordingly the one is, by all, efleemedand 
 loved, whereas the other is hated and abhorred, every 
 Man (hunning a Man in rage as they would a furious 
 Beaft. 
 
 1 8 . Farther yet, Meeknefs is the Sobriety of the mind, 
 whereas Anger is the direct Madnefs ; it puts a Man 
 wholly out of his own Power, and makes him do fuch 
 things, as himfelf, in his fober Temper, abhors : How" 
 many Men have done thofe things in their Rage, which 
 they have repented all their Lives after ? And therefore, 
 furely, as much as a Man is more honourable than a 
 Beaft, a fober Man than a mad Man ; fo much hath 
 this Virtue of Meeknefs the Advantage of Honour a- 
 bove the contrary Vice of Anger. 
 
 19. Again, Meeknefs makes any Condition tolerable 
 and eafy to be endured. He that meekly bears any 
 Suffering, takes off the Edge of it, that it cannot wound 
 him ; whereas he that frets and rages at it, whets it, 
 and makes it much (harper than it would be j nay, in 
 fome Cafes, makes that fo, which would not elfe be fo 
 at all, as particularly in the Cafe of reproachful Words, 
 which, in themfelves, can do us no Harm, they neither 
 hurt our Bodies, nor leiTen our Eftates ; the only Mif- 
 chief they can do us, is to make us angry, and then our 
 Anger may do us many more : Whereas he that 
 meekly palfes them by, is never the worfe for them ; 
 nay, the better, for he (hall be rewarded by God for 
 that Patience. Much more might be (aid to recom- 
 jnend this Virtue to us, in refpect of our own prefent 
 Advantage ; but, I fuppofe, this may fuffice to perfuade 
 Men to the Efteem of it. The harder Matter will be 
 to gain them to the Practice of it, wherein Men pretend 
 I know not what Difficulties of natural Conftitutions, 
 and the like ; yet fure there is no Man of fo cholerick 
 a Temper, but, if he did heartily fet about it, would 
 
 had 
 
Sund. 6. Virtue of Confideration. 105 
 
 find it were not impoffible, in fome good Meafure, to 
 fubdue it ; but then he muft be diligent in ufing Means 
 to that End. Divers of thefe Means there are : I (hall 
 mention fome few. 
 
 20. As firft, the imprinting deep in our Minds the 
 Lovelinefsand Benefits of Meeknefs, to- 
 gether with the Uglinefs and Miichiefs Means of oh* 
 of Anger. Secondly, to fet before us the taining it. 
 Example of Chriil, who endured all Re 
 
 proaches, yea, Torments, with perfect Patience ; that 
 was led as a Sheep to the Slaughter, Ifa. liii. 7. that when 
 be ivas reviled, reviled not again ; when he fuffered, 
 threatned not, 1 Pet. ii. 23. And if he, the Lord of 
 Glory, fuffered thus meekly and unjullly from his own 
 Creatures, with what Face can we ever complain of 
 any Injury done to us ? Thirdly, to be very watchful 
 to prevent the very firfl Beginnings of Anger, and, to 
 that Purpofe, to mortify all inward Peeviihnefs and Fro- 
 wardnefs of Mind, which is a Sin in itfelf, though it 
 proceed no farther ; but will alfo be fure, if it be che- 
 rilhed, to break out into open Effects of Anger. There- 
 fore whenever thou findeft the lead rifing of it within 
 thee, make as much Hafte to check it, as thou wouldefl 
 to quench a Fire in thy Houfe ; but be fure thou bring 
 no Fuel to it, by entertaining any Thoughts that may 
 increafe it. And at fuch Time, efpecially, keep a moll 
 ftric"i Watch over thy Tongue, that it break not out 
 into any angry Speeches; for that Breath will fan the 
 Fire, not only in thine Adverfary, but thyfelf too ; 
 therefore though thy Heart be hot within, ilifle tho 
 Flame, and let it not break out : And the greater the 
 Temptation is, the more earneftly lift up thy Heart to 
 God, to aflilt thee to overcome it. Fourthly, often re- 
 member how great Punifhments thy Sins have deferved ; 
 and then, whether thy Sufferings be from God, or 
 Man, thou wilt acknowledge them to be far fhort of 
 what is due to thee, and therefore wilt be afhamed to be 
 impatient at them. 
 
 2 1 . The third Virtue is CONSIDERATION. And 
 this in a moll fpecial Manner we owe to -, ^ , . , 
 our Souls . For without it we (ball, as on ^ era l *"' 
 rath unadvifed People ufe to do, ru(h them into in- 
 
 F 2 finite 
 
jo6 The Whole Duty of Man. 
 
 finite Perils. Now this Confideration is either of our 
 State, or of our Actions. By our State 
 Of our State. I mean, what our Condition is to God- 
 ward, whether it be fuch that we may 
 reasonably conclude ou.Teives in his Favour. This it 
 much concerns us to confider and examine, and that not 
 by thofe eafy Rules Men are apt to frame to themfelves, 
 as whether they believe that Chrift died for their Sins, 
 that they are of the Number of the Elect, and (hall cer- 
 tainly be faved. If thcfe, and the like, were all that 
 were required to put us into God's Favour, none but 
 fome melancholy Perfons could ever be out of it : For 
 we are apt enough generally to believe comfortably of 
 our felves. But the Rules God hath given us in hisWorld, 
 are thofe by which we mult be tried at 
 The Rules by the laft Day, and therefore are certainly 
 *wbicb to try the only fafe ones by which to try our 
 eur State. felves now. And the Sum of thofe are, 
 
 that whofoever continues in any one 
 wilful Sin, is not in his Favour ; nor can, if he do (o 
 die, hope for any Mercy at his Hand. 
 
 22, Now it is highly necelTary we fhould confider 
 what our Condition is in this Refpecl ; 
 The Danger for fince our Life is nothing but a Puff 
 of lnconfide~ of Breath in our Noftrils, which may, 
 ration. for ought we know, be taken from us 
 
 the next Minute, it nearly concerns us 
 to know how we are provided for another World, that 
 fo, in cafe we want at prefent that Oil in our Lamps 
 wherewith we are to meet the Bridegroom, Matt. xxv. 
 8. we may timely get it ; and not for Want of it, be 
 ever fhut out, like thefoolifh Virgins, from his Prefence. 
 The Neglett of this Confideration hath undone many 
 Souls, fome by too eafy a Belief, that they were in a 
 gocd Condition, without confidering, and trying them- 
 felves by the foregoing Rule, but prefuming either upon 
 fome flight outward Performances, or upon fuch a falfe 
 Faith, as I even now defcribed ; others by their wretch- 
 ed carelef6 going on, without fo much as afking them- 
 felves what their Condition is, but hope they fhould do 
 as well as their Neighbours, and fo never inquiring far- 
 ther 
 
Sund. 6. Virtue 0/Confideration. 107 
 
 ther ; which wretched Carelefnefs will as certainly undo 
 the fpiritual, as the like would do the temporal Eftate ; 
 yet in that every Man is wife enough to forefee, that a 
 Man that never takes any Account of his Eltate, to fee 
 whether he be worth fomething or nothing, will be fure 
 to be a Beggar in the End. But in this far weightier 
 Matter we can generally be thus improvident. 
 
 23. The fecond Thing we are to confider is our 
 Actions, and thofe either before or after 
 
 the doing of them. In the firfl Place, Our Aclions* 
 we are to confider before we act, and not 
 todoany thing ralhlv or headily ; butnrft Before nue 
 to advifewith our Confciences, whether do them. 
 this be lawful to be done : For he that 
 follows his own Inclination, and does every thing which 
 that moves him to, (hall be fure to fall into a Multitude 
 of ins. Therefore confider foberly.and be allured of the 
 lawfulnefs of the Thing, before thou venture to do it. 
 This Advifednefs is, in all worldly Things, accounted 
 fo neceflary a Part of Wifdom, that no v^an is accounted 
 wife without it: A ram Man we look upon as the next 
 Degree to a Fool. And yet it is fure, there is not fo 
 much Need of looking about us in any thing, as in what 
 ; concerns our Souls ; and that not only in relpecl of the 
 great Value, of them above all Things elie, but alfo in 
 regard of the great Danger they are in, as hath been 
 (hewed more at large in the Beginning of this Treatife. 
 
 24. Secondly, we are to confider the Anions when 
 they are pail alfo ; that is, we are to 
 
 examine whether they have been fuch After they 
 as are allowable by the Laws of Chrift. are dme. 
 This is very necefiary, whether they be 
 good, or bad ; if they be good, the recalling them 
 helpeth us to the Comfort of a good Conscience, and 
 that Comfort again encourageth us to go on in the like ; 
 andbefides,it rtirs us up to thankfulnefs to God, by whole 
 Grace alone we are enabled to do them. But if they be 
 bad, then it is efpecially necefibry that we thus exa- 
 mine them, for, without this, it is impollible we Iho^ld 
 ever come to Amendment ; for, unlefs we obferve them 
 to have been amifs, we can never think it needful to 
 F 3 amend, 
 
10S The Whole Duty of Man. 
 
 amend, but mall ft ill run on from one Wickednefs f© 
 another, which is the greateft Curfe any Man can lie 
 under. 
 
 25. The oftener therefore we ufe this Confideration, 
 
 the better ; for the lefs likely it is that 
 Frequency of any of our Sins (hall efcape our Know- 
 Confi deration, ledge. It is much to be wilhed that 
 
 every Man would thus every Night try 
 the Actions of the Day, that fo, if he have done any 
 Thing amifs, he may foon check himfelf for it, and 
 fettle his Refolutions againft it, and not let it go on to 
 a Habit and Courfe. And that he may alfo early beg 
 God's Pardon, which will the eafier be had, the fooner it 
 is afked ; every Delay of that being a great Increafe of 
 the Sin. And furely, whoever means to take an Ac- 
 count of himfelf at all will find this the eafier Courfe ; 
 it being much eafier to do it fo, a little at a time, and 
 while PafTages are frefh in his Memory, than to take 
 the Account of a long Time together. Now if it be 
 
 confidered, that every wilful Sin muft 
 Danger of 0- have a particular Repentance before it 
 mitti?ig it. can be pardoned, methinks Men mould 
 
 tremble to fleep without that Repen- 
 tance ; for what Affurancehath any Man that lies down 
 in his Bed, that he (hall ever rife again ? And then 
 how dangerous is the Condition of that Man, that fleeps 
 in an unrepented Sin ? The weighing of thefe feveral 
 Motives may be a Means, by God's Blefling, to bring us 
 to the Practice of this Duty of Confideration in all the 
 Parts of it. 
 
 SUN. 
 
Sund. 7. Virtue 0/Contentednefs. 109 
 
 SUNDAY VIL 
 
 Of Content ednefs, and the Contraries to it ; 
 Murmuring, Ambition, Covetoufnefs, Envy. 
 Helps to Content ednefs : Of Duties ivbicb 
 concern our Bodies ; of Chaftity, &c. Helps 
 to it -, of Temperance. 
 
 Sea. i.qpHE Fourth Virtue is CONTENTED- 
 X NESS ; and this iurely is a Duty we 
 muft owe to ourfelves, it being that, 
 without which it is impoflible to be hap- Content ednefs. 
 py. ThisContentednefsis a Well-pleaf- 
 ednefs with that Condition, whatever it is, that God hath 
 placed us in ; not murmuring and repining at our Lot, 
 but chearfully welcoming whatsoever God Tends. How 
 -great, and withal how pleafant a Virtue this is, may 
 appear by the Contrariety it hath to feveral great and 
 painful Vices ; fo that where this is rooted in the Heart, 
 it fubdues not only fome fuch fingle Sin, but a Clutter of 
 them together. 
 
 2. And, firft, it is contrary to all Murmuring in ge- 
 neral, which is a Sin moll hateful to 
 
 God, as may appear by his (harp Punifh- Contrary to 
 ments of it on the Ifraelites in the Wjl- Murmuring. 
 dernefs, as you may read in feveral Places 
 of the Book of Exodus, and Numbers. And furely it if 
 alfo very painful and uneafy to a Man's felf : For if, 
 as the Pfaimift faith, it be a joyful and pleafant thing t» 
 be thankful, we may, by the Rule of Contraries, con- 
 clude, it is a fad and unpleafant thing to be murmuring ; 
 and, I doubt not, every Man's own Experience wiU 
 confirm the Truth of it. 
 
 3. Secondly, it is contrary to Ambitio* : The am* 
 bitious Man is always difliking his pre- 
 
 fent Condition, and that makes him fo T$ Ambition; 
 greedily to feek a higher ; whereas he 
 that is content with his own, lies quite out of the Road 
 ©f this Temptation. Now Ambition is not only a great 
 
 F4 &i» 
 
no The Whole Duty of Man. 
 
 Sin in itfelf, but it puts Men upon many others ; there 
 is nothing fo horrid, which a Man, that eagerly feeks 
 Greatnels, will Hick at : Lying, Perjury, Murder,orany 
 thing will down with him, if they feem to tend to his 
 Advancement : And the Uneafinefs of it is anfwerable 
 to the Sin. This none can doubt of that confiders what 
 a Multitude of Fears and Jealoufies, Cares and Diffrac- 
 tions there are that attend Ambition in its Progrefs, be- 
 iides the great and publick Ruins that ufually befal it in 
 the End. And therefore, fure, Contentednefs is in this 
 refpect as well a Happinefs, as a Virtue. 
 
 4. Thirdly, it is contrary to Covetoufnefs. This the 
 
 Apoftle witnefleth, Heb. xiii. 5. Let your 
 To Covet- Come* fat ion be without Covetoufnefs, and 
 oufnefs. be content with Juch Wings as ye have, 
 
 Where, you fee, Contentednefs is fet as the 
 direct contrary to Covetoufnefs. But of this there needs 
 no other Proof than common Experience ; for, we fee, 
 the covetous Man never thinks he hath enough, and 
 therefore can never be content ; for no Man can be faid 
 to be fo, that thirfts after any thing he hath not. Now 
 that thou may fee how excellent and neceffary a Virtue 
 this is, that fecures us againft Covetoufnefs, it will not 
 be amifs a little to confider the Nature of that Sin. 
 
 5. That it is a very great Crime, is moft certain, for 
 
 it is contrary to the very Foundation of 
 Coietoufnefs all good Life ; I mean thofe three great 
 contrary to our Duties to God, to our Selves, to our 
 Duty to Gad. Neighbours. Firft, it is fo contrary to 
 
 our Duty to God, that Chrift himfelf 
 tells us, Luke xvi. 13. We cannot fer-ve God and Mam- 
 mon : He that fets his Heart upon Wealth, muft ne- 
 ceilarily take it off* from God : And this we daily fee 
 in the covetous Man's Practice ; he is fo eager in the 
 gaining of Riches, that he hath no Time or Care to 
 perform his Duty to God ; let but a good Bargain, or 
 Opportunity of Gain, come in his Way, Prayer and all 
 Duties of Religion muft be neglecled, to attend it. Nay, 
 when the committing the greateft Sin againft God may 
 be likely either to get or fave him ought, his Love of 
 Wealth quickly perfuades him to commit it. 
 
 6. Secondly, 
 
Sund. 7. 0/CONTZNTEDNESS, (f?C. lit 
 
 6. Secondly, it is contrary to the Duty we owe to our 
 Selves, and that both in refped of our 
 
 Souls and Bodies. The covetous Man To our /elves. 
 defpifes his Soul, fells that to eternal De- 
 ftructionfor a little Pelf : For fo every Man does that 
 by any unlawful Means feeks to enrich himfelf : Nay, 
 though he do it not by unlawful Means, yet if he hav« 
 once fet his Heart upon Wealth, he is that covetous 
 Perfon upon whom the Apoftle hath pronounced, Th.\t 
 be Jball not inherit the Kingdom of God, 1 Cor. vi. 10. 
 Nor doth he only offend againlt his Soul, but his Body 
 too. For he often denies that thofe necelTary Refresh- 
 ments it wants, and for which his Wealth (as far as it 
 concerns himfelf) wa-s given him. This is fo conftantly the 
 Curtomofrich Millers, that I need not prOveitto you. 
 
 7. In the third Place, Covetoufnefs is contrary to the 
 Duty we owe to our Neighbours : And 
 
 that in both the Parts of it, Juftice, and To our Neigh- 
 Charity. He that loves Money immo- hours. 
 derately, will not care whom he cheats 
 and defrauds, fo he may bring in Gain to himfelf; and 
 from hence fpring thofe many Tricks of Deceit and 
 Cozenage fo common in the World. As for Charity r 
 that is never to be hoped for from a covetous Man, 
 whodreads the leffening of his own He^ps,more than the 
 ftarving of his poor Brother. You fee how great a Sin 
 this ; s, that we may well fay of it as the Apoftle doth, 
 1 Tim. vi. 10. The Love of Money is the Root of all 
 Evil. And it is not much lefs uneafy than wicked ; 
 for between the Care of getting, and the Fear of lofing, 
 the covetous Man enjoys no quiet Hour. Therefore 
 every Man is deeply concerned, as he tenders his Hap- 
 pinefs either in this World, or the next, to guard him- 
 felf againft this Sin, which he can noway do, but by 
 polieffing his Heart with this Virtue of Contentednefs. 
 
 8. In the fourth place, it is contrary to Envy ; for 
 he that is content with his own Condition, 
 
 hath no Temptation to envy another's.. Cvntentedne/s 
 How unchriftian a Sin this of Envy is, contrary to 
 fhall hereafter be lhevved : At the pre- Envy, 
 fern I need fay no more, but that it »• 
 
 F £ ttlfo 
 
H2 The Whole Duty <?/Man. 
 
 alfo a very uneafy one, it frets and gnaws the very 
 Heart of him that harbours it. But the worfe this Sin 
 is, the more excellent ftill is this Grace of Contented- 
 riefs, which frees us from it. I fuppofe, I have faid 
 enough to make you think this a very lovely and defir- 
 able Virtue. And fure it were not impoflible to be gain- 
 ed by any, that would but obferve thefe few Directions. 
 9. Fiift, to confider, that "whatever our Eftate and 
 Condition in any refpe<ft be, it is that 
 Helps to Con- which is allotted us by God, and there- 
 tentednefs. fore is certainly the beft for us, he be- 
 
 ing much better able to judge for U8 
 than we for ourfelves : And therefore to be difpleafed 
 at it, is in Effect to fay we are wifer than he. Secondly, 
 Confider thoroughly the Vanity of all worldly Things ; 
 how very little there is in them while we have them, 
 and how uncertain we are to keep them ; but above all, 
 in how little ftead they will ftand us at the Day of Death 
 or Judgment, and then thou canft not think any of 
 them much worth the defiring, and fo wilt not be dif- 
 contented for want of them. Thirdly, Suffer not thy 
 Fancy to run on Things thou haft not ; many have put 
 themfelves out of Love with what they have, only by 
 thinking what they want. He that fees his Neighbour 
 poflefs fomewhat, which himfelf hath not, is apt to 
 think, how happy he mould be, if he were in that 
 Man's Condition ; and, in the mean time, never thinks 
 of enjoying his own, which yet, perhaps, in many re- 
 fpecls, may be much happier than that of his Neigh- 
 bour's, which he fo much admires : For we look but 
 upon the Outfide of other Men's Conditions ; and many 
 a Man that is envied by his Neighbours, as a wonderful 
 happy Perfon, hath yet fome fecret Trouble, which 
 makes him think much otherwife of himfelf. There- 
 fore never compare thy Condition in any thing with 
 thofe thou counted more profperous than thyfelf ; but 
 rather do it with thofe thou knoweft more unhappy, 
 and then thou wilt find Caufe to rejoice in thine own 
 Portion. Fourthly, Confider how far thou art from de- 
 ferving any good thing from God, and then thou canfl: 
 Aot but with Jacob, Gen.xxxii. ip. confefs, that thou 
 
 art 
 
Sund.7- O/DiLiGENCE, &c. ii^ 
 
 art not worthy of the haft of thofe Mercies thou enjoyeft, 
 and inftead of murmuring that they are no more, wilt 
 fee Reafon to admire and praife the Bounty of God,. that 
 they are fo many. Fifthly, Be often thinking of the Joy* 
 laid up for thee in Heaven ; look upon that as thy home, 
 on this World only as an Inn, where thou ait fain to take 
 up thy Paftage : And then, as a Traveller experts not the 
 fame Conveniencies at an Inn, that he hath at home ; fo 
 thou haft Reafon to be content with whatever Entertain- 
 ment thou findeft here, knowing thou art upon thy Jouiv 
 ney to a Place of infinite Happinefs, which will make an 
 abundant Amends for all the Uneafinefs and Hardftiip 
 thou canft fuffer in the Way. Laftly, Pray to God, from 
 whom all good Things do come, that he will, to all his 
 other Bleflings, add this of a contented Mind, without 
 which thou canft have no Tafte or Relifh of any other. 
 
 10. A fifth Duty is DILIGENCE ; this is made up 
 of two Parts, Watchfulnefs, and I nduf- ~... 
 
 try, and boththefe we owe to our Souls. ' l i ence ' 
 
 1 1. Firft, Watchfulnefs, in obferving all the Dangew 
 that threaten them. Now fince nothing 
 
 can endanger our Souls but Sin, this Watchfulnefs 
 Watchfulnefs is principally to be imploy- againft Sift, 
 ed againft that ; and as in a befieged 
 City, where there is any weak Part, there it is neceflary 
 to keep the ftrongeft Guard ; fo it is here, wherever 
 thou findeft thy Inclinations fuch, as are moft likely to 
 betray thee to Sin, there it concerns thee to be efpecially 
 watchful. Obferve therefore carefully to what Sins ei- 
 ther thy natural Temper, thy Company, or thy Courfe 
 of Life do particularly incline thee, and watch thyfelf 
 very narrowly in thofe ; yet do not fo lay out all thy 
 Care on thofe, as to leave thyfelf open to any other ; 
 for that may give Satan as much Advantage on the other 
 Side ; but let thy Watch be general, againft all Sin, 
 though in a fpecial Manner againft thofe, which are like 
 ofteneft to aflault thee. 
 
 12. The fecond Part of Diligence is Induftry, or La- 
 bour ; and this alfo we owe to our 7 . . 
 Souls, for without it, they will as little "Wpt* m~ 
 profper as tht Vineyard of the Sluggard ; f r0Vt "S G ^"- 
 
 which 
 
H4 Tbg. Whole Duty of Man. 
 
 which Solomon defcribes, Prov. xxiv. 30. For there is a 
 Hufbandry of the Soul, as well as of the Eftate; and the 
 End of the one, as of the other, is the increafing and 
 improving of its Riches. Now the Riches of the Soul 
 are either natural, or divine. By the natural I mean its 
 Faculties of Reafon, Wit, Memory, and the like : By 
 the Divine I mean the Graces of God, which are net the 
 Soul's natural Portion, but are given immediately by 
 God ; and both thefe we are to take Care to improve, 
 they being both Talents intruded to us for that Purpofe- 
 
 1 3 . The way of improving the natural is, by imploy - 
 
 L T ing them fo, as may bring in moft Ho- 
 
 Vf Nature. nQur tQ God . We muft nQt kt fhem ,j ft 
 
 idle by us through Sloth, neither muft we overwhelm 
 them with Intemperance,. ind brutifn Pleafures ; which is 
 the Cafe of too many, but we muft imploy them, and fet 
 them on Work : But then we muft be fure it be not in 
 the Devil's Service : like many, who fet their Wit only 
 to the profaning of God, or cheating their Neighbours, 
 and fluff their Memories with fuch Filthinefs, as (hould 
 never once enter their Thoughts. Our Ufe of them mull 
 be fuch, a^ mr;y bring in moft Glory to God, moft Benefit 
 to our Neighbours, and may beft fit us to make our Ac- 
 counts, when God (ball come to reckon with us for them. 
 
 14. But the other Part of the Soul's Riches is yet 
 
 more precious, that is, Grace, and of 
 Of Grace. this we muft be efpecially careful to 
 
 hufbandand improve it. This is a Duty 
 exprcfl'y commanded us by the Apoftle, 2 Pet. iii. 1 8. 
 Grow in Grace. And again, in the firft Chapter of that 
 Epiftle, Ver. 5. Give all Diligence to add to your Faith 
 Virtue, and to Virtue Knowledge, &c. Now the efpe- 
 cial Means of improving Grace is by imploy ing it, that is, 
 by doing thofe Things for the enabling of us whereunto 
 it was given us : This is a fure Means, not only in 
 refpect of that Eaiinefs,, which a Cuftom of any thing 
 brings in the doing of it ; but principally, as it hath 
 the Promife of God, who hath promifed, Mattb. xxv. 
 29.. That to him that hath (that ie,. hath made Ufe of 
 what he hath) Jkall be given,, and he /hall {have Abun- 
 dance. He that diligently and faithfully employs the 
 
 firft 
 
Sand. 7. O/Diligenge, &c. 115 
 
 firft Beginnings of Grace, fliall yet have more ; and he 
 that in like manner hufbands that more, (hall yet have 
 a greater degree ; fo that what Solomon faith of tempo 
 ral Riches, is alfo true of fpiritual, 7he Hand of the 
 Diligent maheth Rich. 
 
 15. Therefore whenever thou findeft any good Mo- 
 tions in thy Heart, remember, that is a 
 
 Seafon for this fpiritual Hufbandry : If To improve 
 thou haft but a Check of Confcience a- good Motions 
 gainft any Sin thou liveft in, drive that 
 on till it come to an Hatred ; and then that Hatred, till ii 
 comes to Refolution ; then from that Refolution, procee. 
 to fome Endeavours againft it. Do this fai hfully 2m- 
 flncerely, and thou (halt certainly find the Grace of God 
 aflifting thee, not only in every of thefe Steps, but alfo 
 enabling thee to advance ftill higher, till thou come tC 
 fome Victory over it. Yet to this induftry thou mult 
 not fail to add thy Prayers alfo ; there being a Promife, 
 That God will give the Holy Spirit to tktm that ask it, 
 Matt. vii. .11. And therefore they that aflc it not, 
 have no Reafon to expect it. But it muft be afked with 
 fuch an Earneftqefs, as is fome way anfwerable to the 
 Value of the Thing, which being infinitely more pre- 
 cious than all the World, both in refpeft of its own 
 Worth, and its Ufefulnefs to us, we mult beg it with 
 much more Zeal and Earneftnefs, than all temporal 
 Bleflings. or elfe we (hew ourfelves Defpifers of it. 
 
 16. Having directed you to the Mean* of improving 
 Grace, I mall, to quicken you to it, 
 
 mention the great Danger to the contra- The Danger of 
 xy ; and that is, not, as in other Things, the contrary. 
 the lofmg only thofe further Degrees, 
 which our induftry mighfhave helped us to, but it is 
 the lofing even of what we already have ; For from 
 him that hath not (that is again, hath not made Ufe 
 of what he hath)y#a // be taken away even that which he 
 hath, Matt. xxv. 29. God will withdraw the Grace 
 which he fees fo neglected, as we fee in that Parable; 
 the Talent was taken from him that had only hid it m 
 a Napkin, and had brought in no gain, to his Lord. 
 And this is a mofi: fad Punifhment, the greateft that can 
 feefai any Man* before, he come* to Hell ; indeed it is 
 
 fome 
 
1 1 6 The Whole Duty of Man. 
 
 fome kind of foretafte of it, it is the delivering him up 
 to the Power of the Devil, and it is the banifhing him 
 from the Face of God, which are not the leaft Parts of 
 the mifery of the damned : And it is alfo the binding 
 a Man over to that fuller Portion of Wretcbednefs in 
 another World ; for that is the laft Doom of the un- 
 profitable Servant, Matth. xxv. 30. Caji ye the unpro- 
 fitable Servant into outer Darknefs, there Jhall be weeping 
 and gna/hing of Teeth. You fee, there are no light 
 Dangers that attend this Neglect of Grace, and there- 
 fore if we have any Love, nay, any common Pity, to 
 our Souls, we mufl fet ourfelves to this Induftry. I 
 have now done with thofe VIRTUES which refpect 
 our SOULS; I come now to thofe which concern our 
 BODIES. 
 
 17. The firft of which is CHASTITY, or PURI- 
 
 TY ; which may well be fet in the Front 
 Chaftity, of the Duties we owe to our Bodies; fince 
 
 the Apoflle, 1 Cor. vi. 18. fets the con- 
 trary, as the fpecial Sin againft them ; He that com- 
 miiteth Fornication, Sinneth againji his o*vn Body. 
 
 18. Now this Virtue of Chaftity confilis in a perfect: 
 abftaining from all kinds of Uncleannefs, not only that 
 of Adultery and Fornication, but all other more unna- 
 tural Sorts of it, committed either upon ourfelves, or 
 with any other. In a Word, all Acts of that kind are 
 utterly againft Chaftity, fave only in lawful Marriage. 
 And even there Men are not to think themfelves let 
 loofe to pleafe their Brutilh appetites, but are to keep 
 themfelves within fuch Rules of Moderation, as agree 
 to the Ends of Marriage, which being thefe two, the 
 Begetting of Children, and the avoiding of Fornicati- 
 on, nothing mult be done which may hinder the firft of 
 thefe Ends ; and the fecond aiming only at the fubduing 
 of Lull, the keeping Men from any finful Effects of it, 
 it is very contrary to that End to make Marriage an Oc- 
 cafion of heightning and inflaming it. 
 
 19. But this Virtue of Chaftity reacheth not only to 
 
 rr , ' r the restraining of the groffer Act, but 
 Uncleannefs for- tQ ^ j Qwer d . k fctg a guard 
 
 ttddemntbeve- ^ according to that of 
 
 yhmift degree. QUf SavJour ^ ^ //# y 2 ^ &fhti hoim 
 
 etk 
 
Simd. 7. Virtue r/CHASTiTY,^. 117 
 
 eth on a Woman to luft after her, bath committed adultery 
 nvith her already in his Heart', and upon our Hand, as 
 appears by what Chrilt adds in that Place, If thy Hand 
 offend thee, cut it off: ver. 30. So alfo upon our 
 Tongues, that they fpeak no immodeft or filthy Words, 
 Let no corrupt Communication proceed out of your Mouth, 
 Eph. iv. 29. Nay, upon our very Thoughts and 
 Fancies, we muft not entertain any foul and filthy De- 
 fires, notfo much as the imagination of any fuch Thing. 
 Therefore he that forbears the grofler Acl, and yet 
 allows himfelf in any of thefe, it is to be fufpecled, 
 that it is rather fome outward Reftraint that keeps him 
 from it, than the Confcience of the Sin : For if it were 
 that, it would keep him from thefe too, thefe being 
 Sins alfo, and very great ones in God's Sight: Eefides, 
 he that lets himfelf loofe to thefe, puts himfelf in very 
 great Danger of the other, it being much more eafy to 
 abftain from all, than to fecure againil the one, when 
 the other is allowed. But above all, it is to be confi- 
 dered, that even thefe lower Degrees are fuch, as make 
 Men very odious in God's Eyes, who feeth the Heart, 
 and loves none that are not pure there. 
 
 20. The Lovelinefs of this Virtue of Chaftity needs 
 no other way of defcribing, than by con- 
 
 fidering the Loathfomnefs and Mifchiefs The Mifchiefs 
 of the contrary Sin, which is, firft, of it, 
 very brutifh; thofe Defires are but the 
 fame that the Beafts have, and then how far are they 
 funk below the Nature of Man, that can boalt of their 
 Sins of that kind, as of their fpecial excellency ? when, 
 if that be the Meafure, a Goat is the more excellent 
 Creature. But indeed they that eager- 
 ly purfue this Part of Beftiality, do To the Soul, 
 often leave themfelves little, befides 
 their Human Shape, to difference them from Beads ; 
 this Sin fo clouds the Underftanding, and defaceth the 
 reafonable Soul. Therefore Solomon very well defcribes 
 the young Man that was going to the Harlot's Houfe, 
 Prov. vii. 22. He goeth after her, as an Ox goeth to the 
 Slaughter. 
 
 21. Nor, fecondly, are the Effects of it better to the 
 
 Body 
 
n8 The Whole Duty of Man. 
 
 Body than to the Mind. The many 
 To the Body. foul and filthy, befides painful Difeafes, 
 
 which often follow this Sin, are fufficient 
 WitneiTes how mifchievous it is to theBody. And alas ! 
 how many are there that have thus made themfelves 
 the Devil's Martyrs? fuffer'd fuch Torments in the 
 Purfuit of this Sin, as would exceed the Invention of 
 the greateft Tyrant r Surely, they that pay thus dear 
 for Damnation, very well deierve to enjoy the Purchafe. 
 
 22. But, thirdly, befides the natural Fruits of this^ 
 
 Sin, it is attended with very great and 
 'The Judgments heavy Judgments from God ; the moil 
 of God againji extraordinary and miraculous Judgment 
 it. that ever befel any Place, Fire and 
 
 Brimftone from Heaven upon Sodom and 
 Gomorrha, Was for this Sin of Uncleannefs; and many 
 examples likewife of God's Vengeance may be obfer- 
 ved on particular Perfons, for this Sin. The Inceft of 
 Ammon coft him his Life, as you may read, 2 Sam- 
 xiii. Zimri and Coxbi were flain in the very Ac~i, Numb. 
 xxv. 8. And no Perfon that commies the like, hath any 
 AfTurance it mail not be his own cafe. For how fecret- 
 ]y foever it be committed, it cannot be hid from God, 
 who is the fure Avenger of al! fuch Wicked-nefs. Nay, 
 God hath very particularly threatned this Sin, 1 Cor. 
 iii. 17. If any Man defile the Temple of God, him JbaW 
 God deflroy. This Sin of uncleannefs is a kind of Sa- 
 crilege, a polluting thofe Bodies which God hath cho^- 
 fen for his Temples, and therefore no Wonder if it be 
 thus heavily punimed. 
 
 23. Lailly, this Sin fhuts us out from the Kingdom of 
 
 Heaven, wherein no impure thing can 
 Itjhuts out enter. And we never find any Lift of 
 from Heaven, thofe Sins which bar Men thence, but 
 
 this of Uncleannefs hatha fpecial Place 
 in it. Thus it is Gal. v. 19, and fo again, 1 Cor. 
 vi. 9. If we will thus pollute ourfelyes,. we are fit 
 Company only for thofe Black Spirits, the Devil and 
 his Angels ; and therefore with them we mud expett our 
 Portion, where our Flames of Lull ihall end in Flames 
 of Fir«. 
 
 24. All 
 
Sand. 7. Virtue of Chastity. 119 
 
 24. All this laid together may furely recommend the 
 Virtue of Chaftity to us ; for the pre- 
 ferving of which we muft be very care- Helps to Chaftity. 
 ful, firit, to check the Beginnings of 
 the Temptation, to call away the very firft Fancy of 
 Luft with Indignation; for if you once fall to parly and 
 talk with it, it gains ftill more upon you, and then it will 
 be harder to refiit ; therefore your way in this Temp- 
 tation is to fiie rather than fight with it. This is very 
 neceffary, not only that we may avoid the Danger of 
 proceeding to Aft the Sin, but alfo in refpect of the 
 prefent Fault of entertaining fuch Fancies, which of it- 
 felf, though it mould never proceed farther, is, as hath 
 been fhewed, a great Abomination before God. Se- 
 condly, have a fpecial Care to flie Idlenefs, which 
 is the proper foil for thefe filthy weeds to grow in, and 
 keep thyielf always bufied in fome innocent or vir- 
 tuous Imployment; for then thefe Fancies will be lefs 
 apt to offer themfelves. Thirdly, never fuffer thyielf to 
 recal any unclean Paflages of thy former Life vwth De- 
 light, for that is to Adt over the Sin again, and will be 
 fo reckoned by God : Nay, perhaps, thus deliberately 
 to think of it, may be a greater guilt than a raih acting 
 of it : For this both (hews thy Heart to be fet upon 
 Filthinefs, and is alfo a preparation to more Acls of it. 
 Fourthly, forbear the Company of fuch light and wan- 
 ton Perfons, as either by the Filthinefs of their Dif- 
 courfe, or any other Means, may be a Snare to thee. 
 Fifthly, pray earneitly, that God would give thee the 
 Spirit of Purity, efpecially at the time of any prefent 
 Temptation. Bring the unclean Devil to Chrilt to be 
 call: out, as did the Man in the Gofpel ; and if it will not 
 be call out with Prayer al >ne, add Fa: ing to it ; but be 
 fure thou do not keep up tne Flrme by any high or im- 
 moderate Feeding. The lall Remedy, when the for- 
 mer proves vain, is Marriage, which becomes a Duty to 
 him that cannot live innocently without it. But even 
 here there muft be Care taken, left this, which fhould be 
 for his good, become to him an Occafion of falling, for 
 want of Sobriety in the Ufe of Marriage. But this I 
 have touched on already, and therefore need add no 
 
 more, 
 
120 The "Whole Duty of Man. 
 
 more, but an earneft Entreaty, that Men would confi- 
 der feriouily of the Foulnefs and Danger of tlm Sin 
 of Uncleannefs, and let not the Commonnefs of it 
 leften their Hatred of it ; but rather make them abhor 
 that (hamelefs Impudence of the World, that can make 
 light of this Sin agninft which God hath pronounced 
 fuch heavy Curfes ; Whoretnongers and Adulterers God 
 will judge, Heb. xiii. 4. And fo he will certainly do all 
 forts of unclean Perfons whatfoever. 
 
 25. The fecond VIRTUE that concerns our Bodies, 
 
 is TEMPERANCE : And the Exercifes 
 Temperance. of that are divers ; as, firft, Temperance 
 in Eating; fecondly, in Drinking; third- 
 ly, in Sleep; fourthly, in Recreation ; fifthly, in Ap- 
 parel. I fhail fpeak of them feveral- 
 Jn Eating. \y : and firft, of Temperance in Eat- 
 ing. This Temperance is obferved, 
 Ends of Eat- when our Eating is agreeable to thofe 
 ing. Ends, to which Eating is by God and 
 
 Nature defigned ; thofe are firft, the 
 Being ; fecondly the Well-being of our Bodies. 
 
 26. Man is of fuch a Frame, that Eating becomes 
 
 necefiary to him for the preferving his 
 Preferring tf Life ; Hunger being a natural Difeafe, 
 Life. which will prove deadly, if not pre- 
 
 vented ; and the only Phyfick for it is 
 Eating ; which is therefore become a neceffary Means 
 of keeping us alive. And that is the firft End of Eat- 
 ing ; and as Men ufe not to take Phyfick for Pleafure, 
 but Remedy, fo neither mould they Eat. 
 
 27. But, fecondly, God hath been fo bountiful, as 
 
 to provide not only for the Being, but 
 Of Health. the Well-being of our Bodies ; and there- 
 fore we are not tied to fuch Striclnefs, 
 that we may eat no more than will juft keep us from 
 flarving, but we may alfo eat whatfoever, either for 
 kind or quantity, moft tends to the Health and Wel- 
 fare of them : Now that Eating, which is agreeable to 
 thefe Ends, is within the Bounds of Temperance ; as, 
 on the contrary, whatfoever is contrary to them, is a 
 Tranfgreffion aeainft it; he therefore that fets up to 
 
 Umfclf 
 
Sund .7. Of T E M P E R AN C E !»E AT I N G . 1 2 1 
 
 himfelf other Ends of Eating, as either the pleafing of 
 his Taile, or (what is yet worfe) the pampering of his 
 Body, that he may the better ferve his Luft, he di- 
 rectly thwarts and croffes thefe Ends of God; for 
 he that hath thofe Aims, doth that which is very con- 
 trary to Health, yea, to Life it felf, as appears by the 
 many Difeafes, and untimely Deaths, which Surfeiting 
 and Uncleannefs daily bring on Men. 
 
 28. He therefore that will prattife this Virtue of 
 Temperance, mull neither eat fo much, „ . . ~ 
 nor of any fuch fort of Meats (provi- * * . 
 ded he can have other) as may be hurt- t eranc 
 ful to his Health. What the Sorts or eattn Z % 
 Quantities fhould be, is impoffible to fet down, for that 
 differs according to the feveral Conftitutions of Men ; 
 fome Men may with Temperance eat a great deal, be- 
 caufe their Stomachs require it; when another may be 
 guilty of Intemperance in eating but half fo much, be- 
 caufe it is more than is ufeful to him. And fo alfo for 
 the Sorts of Meat, it may be Nicenefs and Luxury for 
 fome to be curious in them, when yet fome Degree of 
 it may be neceiTary to the Infirmities of a weak Stomach, 
 which not out of Wantonnefs, but Difeafe, cannot eat 
 the coarfer Meats. But I think it may in general be 
 faid, that, to healthful bodies, the plaineft Meats are 
 generally the moil wholefome. But every Man muft, 
 in this, be left to judge for himfelf; and that he may do 
 it aright, he muft be careful that he never fufFer himfelf 
 to be enflaved to his Palate, for that will be fure to 
 fatisfy itfelf, whatfoever becomes of Health or Life. 
 
 29. To fecure him the better, let himconfider, firft, 
 how unreafonable a thing it is, that the 
 whole Body fhould be fubjecl to this Means of it* 
 one Senfe of Tailing, that it muft run 
 all Hazards only to pleafe that. But it is yet much 
 more fo, that the Diviner Part, the Soul, mould alfo 
 be thus enflaved : And yet thus it is in an intemperate 
 Perfon, his very Soul muft be facrificed to this brutifti 
 Appetite; for the Sin of Intemperance, though it be 
 acled by the Body, yet the Soul muft (hare in the eter- 
 nal punifhment of it. Secondly, confider how extreme 
 
 ftwrt 
 
122 The Whole Duty of Man. 
 
 fliort and vanifhing this Pleafure is, it is gone in a mo- 
 ment; but the pains that attend the excefs of it, are 
 much more durable; and then furely it agrees not with 
 that common Reafon, wherewith as Men, we are en- 
 dued, to fet our Hearts upon it. But then, in the third 
 Place, it agrees yet worle with the Temper of a Chri- 
 ftian, who mould have his Heart fo purified and refined 
 with the Expectation of thofe higher and fpiritual Joys 
 he looks for in another World, that he mould very 
 much defpife thofe grofs and brutiih Pleafures, which 
 Beafts are as capable of as we ; and to them we may 
 well be contented to leave them, it being the higheft 
 their Natures can reach to : But for us, who have fo 
 much more excellent Hopes, it is an intolerable Shame 
 that we fhould account them as any Part of our Hap- 
 pinefs. LalUy, the Sin of Gluttony is (o great and 
 dangerous, that Chrift thought fit to give an efpecial 
 warning againft it: Take heed to yourf elves, that your 
 Hearts be not overcharged with f art citings &C. Luke 
 xxi. 34. And you know what was the End of the rick 
 Glutton, Luke xvi. He that had fared deiicioujly every 
 Day, at laft wants a Drop of Water to cool his Tongue. So 
 much for the firit Sort of Temperance, that of Eating. 
 
 SUNDAY VIII. 
 
 Of Temperance in Drinking-, Falfe Ends of Drink- 
 ing^ viz. Good- Fe/Iowjhip, putting away Cares , &c. 
 
 Sect. i. ' | ^HE feccnd is Temperance in Drink- 
 X ing : And the Ends of Eating and 
 Tempe- Drinking being much the fame, I can 
 
 ranee in give no other direct Rules in this, than 
 
 Drinking. what were given in the former; to wit, 
 That we Drink neither of fuch Sorts of 
 Liquors, nor in fuch Quantities, as may not agree with 
 the right Ends of Drinking, the preierving our Lives 
 and Healths; only in this there will be need of putting 
 in one Caution; For our Underftand ing being in more 
 danger to be hurt by Drinking than Meat, we mutt, ra- 
 ther take Care to keep that fafe, and rather not drink 
 
 what 
 
Sund.8.0/ Temper ance /»Drinking.i2^ 
 
 what we might fafely in refpettof our Health, if it be 
 in danger to diftemper our Reafon. This I fay, be- 
 caufe it is poflible forne Men's Brains may be fo weak, 
 that their Heads cannot bear that ordinary Quantity of 
 Drink, which would do their Bodies no Harm. And 
 whoever is of this Temper, muft ftriclly abftain from 
 that Degree of Drink, or that Sort of it, which he finds 
 hath that Effecl ; yea, though it do in other refpe&s ap- 
 pear not only fafe, but ufeful to his Health. For though 
 we are to preferve our Healths, yet we are not to do it 
 by a Sin, as Drunkennefs moft certainly is. 
 
 2. But, alas ! of thofe Multitudes of Drunkards we 
 have in the World, this is the Cafe but v ir v j r 
 of very few ; moft of them going far be- n ■ i • * * 
 yond what their Health requires, yea, rin in &' 
 
 or can bear; even to the utter Deftruclion thereof. And 
 therefore it is plain, Men have let up to themfelves fome 
 other Ends of Drinking, than thofe allowable ones fore- 
 mentioned : It may not be amifs a little to explain what 
 they are, and withal to mew the Unreafonablenefs of 
 them. 
 
 3. Thefirft, and moft owned, is that which they call 
 good Fellovvfliip ; one Man drinks to 
 
 keep another Company at it. But I Good Felloixj- 
 would afk fuch a one, Whether, if that Jbip. 
 Man were drinking rank Poifon, he 
 would pledge him for Company ? If he fay, he would 
 not, I mult tell him, that by the very fame, nay, far 
 greater Reafon, he is not to do this. For immoderate 
 Drinking is that very Poifon ; perhaps it doth not al- 
 ways work Death immediate (yet there want not many 
 Inftances of its having done even that, very many have 
 died in their drunken Fit) but that the Cuftom of it does 
 ufually bring Men to their Ends, is paft doubt ; and 
 therefore, though the Poifon work ilowly, yet it is ftill 
 Poifon. But, however, it doth at the prefent work that 
 which a wife Man would more abhor than Death ; it 
 works Madnefsand Frenzy, turns the Man into a Beaft, 
 by drowning that Reafon which fhould difference him 
 from one. Certainly the Effefts of Drink are fuch, that 
 had being drunk been firft injoined as a Punifhment, we 
 (hould have thought hfm a more than ordinary Tyrant 
 that had invented it. 4. A 
 
i24 tte Whole Duty 0/Man. 
 
 4. A fecond End of Drinking is faid to be the main- 
 
 taining of Friendfhip and Kindnefs a- 
 Preferving of mongftMen. But this is ftrangely un- 
 Kindnefs. reafonable, that Men mould do that to- 
 
 wards the maintaining of Friendfhip 
 which is really the greateft Mifchief that can be done to 
 any Man. Did ever any think to befriend a Man, by 
 helping to deftroy his Eftate, his Credit, his Life ? Yet 
 he that thus drinks with a Man, does this, and much 
 more ; he ruins his Keafon, yea, his Soul, and yet this 
 muft be called the way of prefervingof Friendfhip. This 
 is fo ridiculous, that one would think none could own 
 it, but when he were actually drunk. But befides, 
 alas ! Experience fhews us, that this is fitter to beget 
 Quarrels, than preferve Kindnefs; as the many drunken 
 Brawls we every Day fee, with the Wounds, and fome- 
 times Murders, that accompany them, do witnefs. 
 
 5. A third End is faid to be the chearing of their 
 n • */, Spirits, making them merry and jolly. But 
 
 \tirit) ng fure if the Mirth be fuch ' that Reaf ° n muft 
 * trl * be turned out of Doors, before it begin, it 
 
 will be very little worth : One may fay with Solomon, 
 Ecclef. ii. 2. Ihe Laughter offucb Fools is Madnefs. And 
 fure they that will be drunk to putthemfelves in this Tem- 
 per, muft,by the fame Reafon, be glad of a Frenzy, if they 
 could but be fure it would be of the merry Sort. But little 
 do thefe merry Folks think what Sadnefs they are all 
 this while heaping uptothemfelves ; often in this World, 
 when by fome mad Pranks they play in their Jollity, they 
 bring Mifchief upon themfelves ; but however certainly 
 in another, where this Mirth will be fadly reckoned for. 
 
 6. A fourth End is faid to be the putting away of 
 -, . Cares; but I fhallafk, What thofe Cares 
 Putting away ^ ? B e they fuch as fhould be put a- 
 
 way ? Perhaps they are fome Checks 
 and Remorfes of Confcience, which muft be thus charm- 
 ed. And I doubt this hath proved too effectual with 
 many to the laying them afleep. But this is the 
 wickedeft Folly in the World ; for if thou thinkeft not 
 thefe Checks to have fomething confiderable in them, 
 
 why 
 
Slind.8.0/TEMPERANCEf«DRINKING.l2^ 
 
 why do they trouble thee ? But if they do, it is impof- 
 fible thou canft hope this can long fecure thee from 
 them. Thou mayeft thus flop their Mouths for awhile, 
 but they will one Day cry the louder for it. Suppofe a 
 Thief or a Murderer knew he were purfued to be 
 brought to Juftice, would he, think you, to put away 
 the Fear of being hanged, fall to Drinking, and in the 
 mean time take no Care for his Efcape ? or would you 
 not think him defperately mad, if he did ? Yet this is 
 the very Cafe here : Thy Confcience tells thee of thy 
 Danger, that thou mud e're long be brought before 
 God's Judgment Seat: And is it not Madnefs for thee, 
 inftead of endeavouring to get thy Pardon, to drink 
 away the Thought of thy Danger ? But, in the fecond 
 place, fuppofe tliefe Cares be fome worldly ones, and 
 fuch as are fit to be put away ; then for Shame do not 
 fo difgrace thy Reafon, thy Chriitianity, as not to let 
 them be as forcible to that End as a little Drink. Thy 
 Reafon will tell thee, it is vain to care, where Care 
 will bring no Advantage ; and thy Chriftianity will di- 
 rect thee to one, on whom thou mayeft fafely caji ell 
 thy Cares, for he careth for thee, I Pet. v. 7. And 
 therefore, unlefs thou meanefl to renounce being both a 
 Man and a Chriftian, never betake thee to this pitiful 
 Shift to rid thee of thy Cares. But befides, this will not 
 do the Deed neither, for though it may at the prefent, 
 whilft thou art in the Height of the drunken Fit, keep 
 thee from the Senfe of thy Cares, yet when that is over, 
 they will return again with greater Violence j and if 
 thou haft any Confcience, bring a new Care with them, 
 «ven that which arifeth from the Guilt of fo foul a Sin. 
 
 7. A fifth End is faid to be the palling away of Time. 
 This, though it be as unreafonable as p - 
 any of the former, yet, by the way, it yf"* anva y 
 ferves to reproach Idlenefs, which is, it °J ime ' 
 feems, fo burdenfome a thing, that even the vileft Im- 
 ployment is preferred before it. But this is in many a 
 very falfe Plea : For they often fpend time at the Pot, 
 not only when they have nothing elfe to do, but even 
 to the Neglecl of their molt neceffary Bufmefs. How- 
 eve^ it is in all a molt unreafonable one, for there is no 
 
 Man 
 
126 The Whole Duty 0/Man. 
 
 Man but he may find fomevvhat or other to imploy him- 
 felf in. If he have little worldly Bufinefs of his own, 
 he may yet do fomewhat to the Benefit of others : But 
 however, there is no Man but hath a Soul, and if he 
 will look carefully to that, he need not complain for 
 want of Bufinefs. Where there arefo many Corruptions 
 to mortify, fo many Inclinations to watch over, fo many 
 Temptations (whereof this of Drunkennefs is not the 
 lead) to refift, the Graces of God to improve and ftir 
 up, and former Neglects ofallthefe to lament, fure 
 there can never want fufficient Imploy ment ; for all 
 thefe require Time ; and fo Men at their Deaths find : 
 For thofe that have all their Lives made it their Bufinefs 
 to drive away their Time, would then give all the 
 World to redeem it. And fure, where there is much 
 Leifure from worldly Affairs, God expe&s to have the 
 more Time thus imployed in fpiritual Exercifes. But 
 it is not likely thofe meaner fort of Perfons, to whom 
 this Book is intended, will be of the Number of thofe 
 that have much Leifure, and therefore I {hall no farther 
 infift on it ; only I fhall fay this, that what Degrees of 
 Leifure they at any time have, it concerns them to im- 
 ploy to the Benefit of their Souls, and not tobefiow it to 
 the Ruin of them, as they do'who fpend it in Drinking. 
 8. A fixth End is faid to be the preventing of that 
 Reproach, which is by the World caft 
 Preventing on thofe that will in this be ftricter than 
 Reproach. their Neighbours. But in anfwer to this, 
 
 " I fhall firftafk, What is the Harm of fuch 
 Reproach ?. Sure it cannot equal the leaft of thofe Mif- 
 chiefs Drunkennefs betrays us to. Nay, if we will take 
 ©ur Saviour's Word, it is a Happinefs : Bleffed, faith he, 
 areye,ivben Men Jhall revile you, and fay all manner of 
 Evil againji you for my fake, Matt. v. x I. And St. Peter 
 tells us, 1 Pet. iv. 14. If ye be reproached for the Name 
 of Chriji, happy are ye. And fure to be reproached for 
 Obedience to any Command of Chrift's, is to be re- 
 proached for his Name. Secondly, let it be remem- 
 bred, that at our Baptifm we folemnly renounced the 
 World ; and fhall we now fo far confider it, as for a 
 few Scoffs of it, to run our felves on all the temporal 
 
 Evils 
 
Sund. 8 .O/Tem perance /«Dr tn kin g . 1 2 7 
 
 Evils before mentioned ; and which is much worfe, the 
 Wrath of God, and Eternal Dcftrudion ? But, thirdly* 
 if you fear Reproach, why do ye do that which will bring 
 Reproach upon you from all wife and good Men, whofe 
 Opinion alone is to be regarded ? And it is certain, Drink- 
 ing is the Way to bring it on you from all fuch. And to 
 comfort thy lelf againft that, by thinking thou art ftill 
 applauded by the foolifh and worfe Sort of Men, is as if 
 all the mad Men in the World fhould agree to account 
 themfelves the only fober Perfons, and all others mad ; 
 which yet fure will never make them the lefsmad, nor 
 others the lefs fober. Laftly, Confider the heavy Doom 
 Chrift hath pronounced on thofe that are afhamed of 
 him ; and fo are all thofe that for fear of Reproach (hall 
 fhrink from their Obedience to him, AJsrk, viii, 38. 
 Whofceverfhall be ajb.imed of me and of my Words in this 
 adulterous and finful Generation, of himjhall the Son of 
 Man be ajbamed, nvhen he cometh in the Glory of his Fa- 
 ther, with the holy Angels. There is none but will at that 
 Day defire to be owned by Chrift : But whoever will not 
 here own him, that is, cleave faft to his Commands, not- 
 withstanding all the Scorns, nay, Perfecutions of the 
 World, (hall then certainly be caft off by him. And 
 he that will adventure thus to maintain his Credit among 
 a Company of Fools and mad Men, deferves well to have 
 it befal him. But, after all this, it is not fure that even 
 thefe will defpife thee for thy Sobriety : It is poffible they 
 may feem to do fo to fright thee out of it; but if their 
 Hearts were fearched, it would be found they do, even 
 againft their Wills, bear a fecret Reverence to fober Per- 
 fons ; and none fall more often under their Scorn and De- 
 fpifing, than thofe that run with them to the fame Excefs 
 of Riot ; for even'he that flicks not to be drunk himielf, 
 will yet laugh at another that he fees (o. 
 
 9. There is afeventhEnd, which though every Man 
 thinks too bafe to own, yet it is too plain 
 it prevails with many, and that is, the Pleafure of 
 bare Pleafure of the Drink : But to the Drink. 
 thefe, I confefs, it will not be fit to fay 
 much ; for he that is come to this lamentable degree 
 of Sottifhnefs, is not like to receive Benefit by any thing 
 G thac 
 
12 3 The Whole Duty of Man. 
 
 that can be faid ; Yet let me tell even this Man, that 
 lie, of all others, hath the moft Means of difcerning 
 his Fault; for this being fuch a Ground of Drinking, 
 as no Body will own, he is condemned of himfelf, yea, 
 and all his Fellow drunkards too; for their denying it 
 is a plain Sign they acknowledge it a moft abominable 
 thing. And if Efau were called a profane Perfon, Heb. 
 xii. 1 6. (or /el ling but his Birth right for a Mefs of Pottage, 
 and that too when he had the Necefiity of Hunger upon 
 him, what Name of Reproach can be bad enough for 
 him, who fells his Health, his Reafon, his God, his Soul, 
 for a Cup of Drink \ and that when he is fo far from 
 needing it, that perhaps he hath already more than he 
 can keep ; I fhall fay no more to thefe fort of Perfons, 
 but let me warn all thofe that go on in this Sin, on any 
 of the former Grounds, that a little time will bring them 
 even to this which they profefs to loath; it being daily 
 feen, that thofe, which were firft drawn into the Sin 
 for the Love of the Company, at laft continue in it for 
 Love of the Drink. 
 
 10. 1 can think but of one End more, that is, that 
 
 of Bargaining. Men fay, it is necelTary 
 Bargaining. for them to drink, in this onerefpecl of 
 
 Trading with their Neighbours: Bar- 
 gains being moft conveniently to be ftruck up at fuch 
 Meetings. But this is yet a worfe End than all the reft, 
 for the Bottom of it is an Aim of cheating and defraud- 
 ing others. We think, when Men are in Drink, we fhall 
 the better be able to over- reach them ; and fo this adds 
 the Sin of Cozenage and Defrauding to that of Drun- 
 kennefs. Now that this is indeed the Intent, is mani- 
 feft; for if it were only the difpatch of Bargains were 
 aimed at, we fnould chufe to take Men with their Wits 
 about them : Therefore the taking chem when Drink 
 hath dillempered them, can be for nothing but to make 
 Advantage of them. Yet this often proves a great Fol- 
 ly, as well as a Sin; for he that drinks with another, in 
 hopes to over- reach him, doth many times prove the 
 weaker brain'd, and becomes drunk^firft, and then he 
 gives the other that Opportunity of cheating him, which 
 he defigned for the cheating of the other. Now this 
 
 End 
 
Sund.8.0/TEMPERANCEf«DRINKING.l29 
 End of drinking is fo far from becoming an Excufe, 
 that it is a huge Heightning of the Sin : For if we may 
 not drink intemperately upon any Occafion, much lefs 
 upon fo wicked a one, as is the cozening and defrauding 
 of our Brethren. 
 
 1 1 . I fuppofe I have now fhewed you the Unreafon- 
 ablenefs of thofe Motives, which are or- 
 dinarily brought in Excufe of this Sin. I Degrees of 
 am yet farther to tell you, that it is not this Sin. 
 only that huge degree of Drunkennefs, 
 which makes Men able neither to go nor fpeak, which is 
 to be looked on as a Sin ; but all lower degrees, which 
 do at all work upon the Understanding, whether by dull- 
 ing it, and making it lefs fit for any Imployment, or by 
 making it too light and airy, apt toapifh and ridiculous 
 Mirth ; or, what is worfe, by inflaming Men into Rage 
 and Fury. Thefe, or whatever elfe make any Change 
 in the Man, are to be reckoned into this Sin of Drunken- 
 nefs. Nay, farther, the drinking beyond the natural Ends 
 of drinking, that is, beyond moderate Rcfrefhment, is a 
 Sin, though, by the Strength of a Man's Brain, it makes 
 not the leaft Change in him ; and therefore thcfe that 
 are not actually drunk, yet can fpend whole Days, or 
 any confiderable Part of them in drinking, are fo far 
 from being innocent, that that greater Woe belongs to . 
 them, which is pronounced, I/a. v. 22. againft thofc 
 that are mighty to drink. For though fuch a Man may 
 make a Shift to preferve his Wits, yet that wit lerves 
 him to very little Purpofe, when his Imployment is Hill 
 but the fame with him that is the moit fottiihly drunk, 
 that is, to pour down drink. 
 
 1 2. Nay, this Man is guilty of the greatefl Wafte ; 
 Firft, of the good Creatures of God : 
 That Drink, which is by God's Provi- The great guilt 
 dence intended for the refreshing and re- of the -/hong 
 lieving of us, is abufed and mifpent, Drinkers. 
 when it is drunk beyond that Meafure 
 which thofe Ends require: And fure there is not the 
 meaneft of thefe Creatures we enjoy, but the Abufe of 
 them (hall one day be accounted for ; and he that drinks 
 longeft, hath the moft of that Guilt. But in the fscond 
 G 2 Place, 
 
130 The Whole Duty of Man. 
 
 Place, this is a Wade of that which is much more pre- 
 cious, our Time, which is allowed us by God to work 
 out our Salvation in, and muft be Aridity reckoned for ; 
 and therefore ought every Minute of it to be moil thrif- 
 tily hufbanded to that End in Aclions of good Life j but 
 when it is thus laid out, it tends to the direct contrary, 
 even the working out our Damnation. Befides, he that 
 thus drinks, though he efcape being drunk himfelf, he is 
 yet guilty of all the Drunkennefs that any of his Com- 
 pany fall under; for he gives them Encouragement to 
 drink on by his Example, efpecially if he be one of any 
 Authority ; but if he be one, whofe Company the reft are 
 fond of, his Company is then a certain enfnaring of them ; 
 for then they will drink too, rather than lofe him. There 
 is yet a greater Fault that many of thefe ftronger-brain'd 
 Drinkers are guilty of, that is, the fetting themfelves 
 purpofely to make others drunk, playing, as it were, a 
 Prize at it, and counting it Matter of Triumph and Vic- 
 tory to fee others fall before them. This is a moft horrible 
 Wickednefs j it is the making our felves the Devil's Fac- 
 tors, endeavouring all we can to draw our poor Bre- 
 thren into eternal Mifery, by betraying them to fo griev- 
 ous a Sin ; and therefore it may well be reckoned as the 
 higheft Step of this Vice of drinking, as having in it 
 the Sin of mifchiefing others added to the Excefs in our 
 felves. And though it be look'd upon in the World as 
 a Matter only of Jeft and Merriment to make others 
 drunk, that we may fport our felves with their ridiculous 
 Behaviour, yet that Mirth will have a fad Conclufion, 
 there being Woe exprefsly threatned by God to this 
 very Sin, Ileb. ii. 15. Woe unto him that givetb his 
 Neighbour Drink : that putteji thy Bottle to him, and 
 makeji him drunken al/o, that thou mayeft look on their 
 Nakednefs. And fure he buys his idle Paftime very 
 dear, that takes it with fuch a Woe attending it. 
 13,1 have now gone through the feveral Motives to, 
 and degrees of this Sin of Drunkennefs, 
 The great Mif' wherein I have been more particular, 
 thief s of this becaufe it is a Sin fo ftrangely reigning 
 Sjn P amongft us: No Condition, no Age, or 
 
 fcarce Sex free from ii, to the great 
 Dishonour 
 
Sund.8.0/TEMPERANCE /»D R INKING. 13 t 
 
 Dilhonourof God, Reproach of Chriftianity, and Ruirr 
 not only of our own Souls hereafter, but even of all 
 our prefent Advantages and Happinefs in this Life ; there 
 being no Sin whieh betrays each fingle Committer to 
 more mifchiefs in his Underftanding, his Health, his Cre- 
 dit, his Eftate, than this one doth. And we have Reafon 
 to believe this Sin is one of thofe common crying Guilts, 
 which have long lain heavy upon this Nation, and pulled 
 down thofe many fad Judgments we have groaned under. 
 
 14. Therefore, Chriftian Reader, let me now intreat, 
 nay, conjure thee, by all that Tendernefs 
 and Love thou oughteit to have to the Exhortation 
 Honour of God, the Credit of thy to forfake it, 
 Chriftian Profeffion, eternal Welfare of 
 thine own Soul, the Profperity of the Church and Na- 
 tion, whereof thou art a Member ; nay, by that Love, 
 which certainly thou haft to thy own temporal Welfare, 
 to think fadly of what hath been fpoken ; and then 
 judge whether there be any Pleafure in this Sin, which 
 can be any tolerable recompence for all thofe Mifchiefs it 
 brings with it. I am confident no Man in his Wits can 
 think there is; and if there be not, then be afhamed to 
 be any longer that Fool, which (hall make fo wretched 
 a Bargain, but begin at this inftant a firm and faithful 
 Refolution, never once more to be guilty of thisfwinifh 
 Sin, how often foever thou haft heretofore fallen into it; 
 and in the Fear of God betake thee to a Uriel Tempe- 
 rance, which when thou naft done, thou wilt find thou 
 haft made not only a gainful, but a pleafant Exchange: 
 For there is no Man that hath tried both Courfes, but 
 his own Heart will tell him, there is infinitely more pre- 
 fent Comfort and Pleafure in Sobriety and Temperance, 
 than ever all his drunken Reveliings afforded him. 
 
 1 5. The main Difficulty is the firft breaking off the 
 Cuftom ; and that arifes partly from our 
 felves, partly from others. That from The difficult it* 
 our felves may be of two Sorts ; the nrfl of doing fo 
 is, when, by the Habit of Drinking, we confidtred. 
 have brought fuch falfe Thirfts upon our „ . KT r 
 felves, that our Bodies feem to require it : y tm J'g *"*■>' 
 A*d this wants nothing but a little Pati- W Urtnktng.- 
 G 3 ence 
 
132 The Whole Duty of Man. 
 
 ence to overcome. Do but refrain fome few Days, and 
 it will afterwards grow eafy; for the Hard nefs arifing 
 only from Cuftom, the breaking off that does the Bufi- 
 nefs. If thou fay, it is very uneafy to do fo, confider,. 
 whether if thou hail fome Difeafe which would certain- 
 ly kill thee, if thou didll not for fome little time refrain 
 immoderate Drinking, thou wouldeft not rather forbear 
 than die. If thou wouldeft not, thou art fo brutifh a 
 Sot, that it is in vain to perfuade thee : But if thou, 
 wouldeft, then confider how unreafonable it is for thee 
 not to do it in this Cafe alfo. The Habit of Drinking 
 may well pafs for a mortal Difeafe, it proves fo very of- 
 ten to the Body, but will moft certainly to the Soul; 
 and therefore it is Madnefs to flick at that Uneafinefs 
 in the Cure of this, which thou wouldeft fubmit to in a 
 lefs Danger. Set therefore but a refolute Purpofe to en- 
 dure that little Trouble for a fmall time, and this firft 
 Difficulty is conquer'd : For after thou haft a while re- 
 frained, it will be perfectly eafy to do fo ilill. 
 
 16. The fecond Difficulty is, that of fpending the 
 
 Time, which thofe that have made 
 Want of Ith- Drinking their Trade and Bufinefs^ 
 floyment. know fcarce how to difpofe of. But the 
 
 very naming of this Difficulty direcls to 
 the Cure: Get thee fome Bufinefs, fomewhat to imploy 
 thy felf in, which, as I have already (hewed, will be 
 eafily found by all Sorts of Perfons; but thofe meaner, 
 to whom I now write, can fure never want it ready at 
 hand, they being generally fuch as are to be maintain- 
 ed by their Labour; and therefore to them I need only 
 give this Advice, To be diligent in that Bufinefs they 
 have, to follow that clofe as they ought ; and they will 
 have little occafion to feek out this way of fpending 
 their Time. 
 
 17. There is another fort of Difficulty, which I told 
 
 you arifes from others, and that is either 
 Perfuajions from their perfuafions, or Reproaches. 
 and Reproach- It is very likely, if thy old Compani- 
 es of Men, ons fee thee begin to fall off, they will 
 
 fet hard to thee, to bring thee back to 
 thy old Courfe ; they will urge to thee the Unkindnefs 
 
 of 
 
Stmd.8.0/TE-MPERANCE/V;DPINKING.I33 
 of forfaking the Company of thy Friends, the Sadnefs 
 of renouncing all th3t Mirth and Jollity, which Good- 
 fellows (as they call them) enjoy ; and if thou canft not 
 thus be won, they will affright thee with the Reproach 
 of the World, and fo try if they can mock thee out of 
 thy Sobriety. 
 
 j 8. The Way to overcome this Difficulty, is to fore- 
 fee it; therefore, when thou firft enter- 
 eil on thy Courfe of Temperance, thou The Means of 
 art to make account thou ih::lt meet with refijiing than* 
 thefe (perhaps many other) Temptations ; 
 andNmat thou mayell make a right Judgment whether 
 they be worthy to prevail with thee, take them before- 
 hand and weigh them; confider whether that falfe Kind- 
 nefs that is maintained among Men by Drinking, be 
 worthy to be compared with that real 
 and everlaiting Kindnefs of God, which Weigh the Ad- 
 is loft by it ; whether that foolifh vain <vantages<u-'ub 
 Mirth bear any Weight with the pre- the Hurt. 
 fent Joys' of a good Conference here, 
 or with thofe greater of Keaven hereafter. Ladly, 
 Whether the unjuit Reproach of wicked Men, the 
 Shame of the World, be fo terrible, as the jult Re- 
 proof of thine own Confcience at the prefent, and that 
 eternal Confufion of Face that (hall befal all thofe that 
 go on in this Sin, at the lail Day ; weigh all thefe, I 
 fay, I need not fay in the Balance of the Sanctuary, 
 but even in the Scales of Common Reafon ; and fure 
 thou wilt be forced to pronounce, that the Motives to 
 Temperance infinitely outweigh thofe againit it. When 
 thou halt thus adVifedly judged, then fix thy Refolu- 
 tibn accordingly; and whenever any of thefe Temp- 
 tations come to lUgge* thee, remember thou hall for- 
 merly weighed them, knoweft the jult Value of them, 
 and that they are a moll unworthy Price for thofe pre- 
 cious Advantages thou muft give in Exchange for tnem. 
 And therefore hold rail thy Resolution, and with In- 
 dignation rejeel all Motives to the contrary. . 
 
 19. But be fure thou thus reject them at their very 
 
 firft ' 
 G 4 
 
124 2"^ Whole Duty of Man. 
 
 flrft Tender, and do not yield in the Ieaft 
 JRejecl the Degree; for if once thou giveft Ground, 
 
 Temptations thou art loft ; the Sin will by little and 
 at the 'very little prevail upon thee. Thus we may 
 beginning. fee many, who have profeffed to be re- 
 
 folved upon great Temperance, yet, for 
 want of this Care, have adventured into the Company 
 of Good fellows: When they have been there, they 
 have at the firft been over-intreated to take a Cup, after 
 that another, till at laft they have taken their Rounds 
 as freely as any of them, and in that Flood of Drink 
 drowned all their fober Refolutions. Therefore, who- 
 ever thou art, that doft really defire to forfake the Sin, 
 take care to avoid the Occafions and Beginnings of it. 
 To which end it will be good openly to declare and own 
 thy Purpofes of Sobriety, that fo thou mayeft difcou- 
 rage Men from aflaulting thee. Bui if either thou art 
 aihamed to own it, or feemeft to be {o, they will quick- 
 ly make ufe of that (hame to bring thee to break it. 
 
 20. If thou be thus wary to keep thee from the iirft 
 
 Beginnings, thou art then fure never to be 
 The Security overtaken with this Sin; for it is like the 
 of doing fe. keeping the Out-works of a befieged City, 
 
 which fo long as they are ftoutly defended, 
 there is no Danger; but if they be either furprized or 
 yielded, the City cannot long hold out. The Advice 
 therefore of the Wife Man is very agreeable to this Mat- 
 ter, Eccluf.xix. l.Hetkat defpifeth fm all things Jh all pe- 
 rijk by little and little. But becaufe, as the Pfalmift faith, 
 P/al. cxxvii. 1 . Except the Lord keep the City, the Watch- 
 man txakttb but in vain : Therefore to this Guard of thy 
 felf acid thy moft earnell Prayers to God, that he will 
 alfo watch over thee, and by the ftrength of his Grace 
 enable thee to refill all Temptations to this Sin. 
 
 21 . If thou do, in the Sincerity of thy Heart ufe thefe. 
 
 Means,, there is no doubt but thou wilt 
 The Efficacy of be able to overcome this Vice, how long^ 
 ibefe Means, foever thou haft been accuftomed to it :. 
 if not hinder- Therefore, if thou do ftill remain under 
 ed by Love of the Power of it, never excufe thy felf 
 the Sin, by the Impoflibility of the Taik : But: 
 
 rather 
 
Sund.8.0/TEMPERANCE/#DRIN£l , NG. I 35' 
 
 rather accufe the Falfenefs of thy own Heart, that hath 
 Hill fuch a Love to this Sin, that thou wilt not fet 
 roundly to the Means of fubduing it. 
 
 22. Perhaps the great Commonnefs of the Sin, and 
 thy particular Cuftom of it, may have 
 made it fo much thy Familiar, thy' Bo- That Love 
 fom Acquaintance, that thou art loath makes a Man: 
 to entertain hard Thoughts of it; very loath to be- 
 unwilling thou art to think that it means lieve it dan- 
 thee any hurt, and therefore art apt to gerous. 
 fpeak Peace to thyfelf, to hope that this 
 is either no Sin, or at mod but a Frailty, fuch as will 
 not bar thee out of Heaven: But deceive not thyfelf, 
 for thou mayefl as well fay there is no Heaven, as that 
 Drunkennefs fhall not keep thee thence ; I am fure the 
 fame Word of God, which tells us there is fuch a Place of 
 Happinefs, tells us alfo that Drunkards are of the Num - 
 ber of thofe that fhall not inherit it, 1 Cor. vi. 10.. And- 
 again, Gal. v. 21. Drunkennefs is reckoned among 
 thofe Works of the Flefh, which they that do, /hall not 
 inherit the Kingdom of God. And indeed had not thefe 
 plain Texts, yet mere Reafon would tell you the fame, 
 that that is a Place of infinite Purity, fuch as Flefh and 
 Blood, till it be refined and purified, is not capable of,, 
 as the Apoftle tells us, 1 Cor. xv. 53* and if as we are- 
 mere Men we are too grofs and impure for it, we mufl 
 fure be more fo, when we have changed ourfelves into 
 Swine, the fouleft of Beafts : We are then prepared 
 for the Devils to enter into, as they did into the Herd, 
 Matt. v. 13. and that not only fome one or two, but 
 a Legion, a Troop, and Multitude of them. And of 
 this we daily fee Examples; for where this Sin of 
 Drunkennefs hath taken PofTeffion, it ufually comes as 
 an Harbinger to Abundance of others ; each Aft of 
 Drunkennefs prepares a Man not only for another of 
 the fame Sin, but of others ; Luft and Rage, and ali 
 brutifh Appetites are then let loofe, and fo a Man 
 brings himfelf under that Curfe, which was the faddeft 
 David knew how to foretel to any i The Falling from 
 oneJVUkedneft to another ^ P/al. lxix ; 27. If all tmV 
 be notenoug^ taaf&ight thee out of thi* drunken Fit*, 
 G* 5, thw 
 
j 36 The Whole Duty of Man. 
 
 thou mayeft ft II 1 wallow in thy Vomit, continue in thi s 
 fottifli, fenfelefs Condition, till the Flames of Hell roufe 
 thee, and then thou wilt, by fad Experience, find what 
 now thou wilt not believe, That the End of thofe Things, 
 (as the Apoftle faith, Rom. vi. 21.) is Death. God in 
 his infinite Me : c/ timely awake the Hearts of all that 
 are in this Sin, that by a timely Forfaking it, they may 
 fly from the Wrath to come. I have now done with this 
 fecond Part of Temperance, concerning Drinking. 
 
 SUNDAY IX. 
 
 Temperance in Sleep : The Rule of it, &c, 
 Mifchiefs of Sloth, of Recreations \ Cautions 
 to be obferved in them : Of Apparel, &c. 
 
 Sect. ii'TpHE third Part of Temperance 
 JL concerns Sleep: And Temperance 
 Sleep. in that alfo muft be meafured by the End for 
 which Sleep was ordained by God, which was 
 only the Refrefhing and fupporting of our frail Bodies ; 
 which beingof fuch a Temper, that continual Labour and 
 Toil tires and wearies them out, Sleep comes as a Me- 
 dicine to that Wearinefs, as a Repairer of that Decay, 
 that fo we may be enabled to fuch Labours as the Duties 
 of Religion, or the Works of our Calling require of 
 us. Sleep was intended to make us more profitable, not 
 more idle ; as we give reft to our Beafts, not that we 
 are pleas'd with their doing nothing, but that they may 
 do us the better Service. 
 
 2. By this therefore you may judge what is tempe- 
 rate Sleeping ; to wit, that which tends 
 Ike Rule of to the refrefhing and making us more 
 Temperance lively and fit for Action ; and to that 
 therein. End a moderate Degree ferves belt. It 
 
 will be impofTible to fet down juft how 
 many Hours is that moderate Degree, becaufe, as in 
 Eating, fo in Sleep, fome Conftitmions require more 
 
 than 
 
Sund. 9. O/Tem pera nce in Sleep. 137 
 
 than others: Every Man's own Experience mull in this 
 judge for him : But then let him judge uprightly, and 
 not confult with his Sloth in the Cafe ; for that will 
 Hill, with Solomon's Sluggard, cry, A little more Sleep* 
 a little more Slumber, a little more folding of the Hands 
 to Sleep, Prov. xxiv. 33. but take only fo much as he 
 really finds to tend to the End fore- mentioned. 
 
 3. He that doth not thus limit himfelf, falls into fe- 
 veral Sins under this general one of 
 
 Sloth : As firlr, he wafles his Time, that The many 
 precious Talent which was committed Sim that fol- 
 io him by God to improve; which he laivtbeTt 
 that fleeps away, doth like him in the greffion of it. 
 G of pel, Matt. xxv. 1 8. Hide it in the 
 Earth, when he mould be trading with it : And you 
 know what was the Doom of that unprofitable Servant, 
 ver. 30. Cajiye him into outer Darfoefs. He that gives 
 himfelf to Darknefs of Sleep here, mall there have 
 Darknefs without Sleep, but with weeping and gnafking 
 of Teeth. Secondly, he injures his Body : Immoderate 
 Sleep fills that full of Dileafes, makes it a very Sink of 
 Humours, as daily Experience fhews us. Thirdly, he 
 injures his Soul alfo, and that not only in robbing it 
 of the Service of the Body, but in dulling its proper 
 Faculties, making them ufelefs and unfit for thole I in- 
 payments to which God hath defign'd them ; of all 
 which ill Hufbandry the poor Soul mutt one Day give 
 account. Nay, laftly, he affronts and defpifes God 
 himfelf in it by crofiing the very End of his Creation, 
 which was to ferve God in an active Obedience : But 
 he that fleeps away his Life, directly thwarts and con- 
 tradicts that; and when God faith, Man is born to La- 
 bour, his Practice faith the direct contrary, that Man is 
 born to reft. Take heed therefore of giving thyfelf to 
 immoderate Sleep, which is the committing of fo many 
 Sins in one. 
 
 4. But befides the Sin of it, it is alfo very hurtful in 
 other Refpects ; it is the fure Bane of 
 
 thy outward Eilate, wherein the fluggifh Other Mif- 
 Perfon (hall never thrive, according to chiefs of Sloth* ■ 
 that Obfervation of the Wife Man, Prov. 
 
 xxiii. 
 
138 The Whole Duty of Man. 
 
 xxiii. 21. Drontjtnefs Jhall cover a Man with Rags;. 
 that is, the flothful Man fhall want convenient cloath- 
 ing ; nay, indeed it can fcarce be fa id that the Sluggard: 
 lives. Sleep, you know, is a kind of- Death, and he that 
 gives himfelf up to it what doth he but die before. his 
 Time ? Therefore, if untimely Death be to be looked 
 upon, as a Curfe, it mull needs be a ftrange Folly to. 
 choofe that from our own Sloth which we. dread fo, 
 much from God's Hand. 
 
 5. The fourth Part of Temperance concerns Rbcre-. 
 
 at ions, which are fometimes necef- 
 Temperance in fary both to the Body and the Mind, 
 Recitations,. of a Man, neither of them being able 
 
 to endure a conftant Toil, without fome- 
 what of Refrefliment between ; and therefore this is a 
 very lawful Ufe of them.: But to make it fo, it will be 
 neceffary to obferve thefe Cautions., 
 
 6. Firtt, we muft take Care that the Kind; of them, 
 
 be lawful* that, they be fuch as have 
 Cautions to~ht nothing of Sin in them; we muft not, 
 thfer<ved in to recreate ourfelves, do any thing 
 
 them, which is diihonourable to God, or inju- 
 
 rious to our Neighbour, as they do* 
 who make profane, filthy, or backbiting Difcourfe their- 
 Recreation. Secondly, we muft take Care that- we ufe 
 it with Moderation, and to do fo* we muft firft be fure 
 not to fpend too much Time upon it, but remember,, 
 that the End of- Recreation is to fit us for.Buftnefs, not 
 to be itfelf a Bufinefs to us. Secondly, we muft not 
 be too vehement and earned in it, nor fet our Hearts 
 too much upon it j for that will both enfnare us to the ; 
 ufing too much of. it,. and it will divert and take off our: 
 Minds from our more neceffary Imployments, like School- 
 hoys, who, after a Play -time, know not now to fet them- 
 felves to their Books again.. Laftly, we muft not fet 
 up. to ourfelves any other End of Recreations but that, 
 lawful one, of giving us moderate Refrefliment. 
 
 7. A^ firft, we are not to ufe Sports only to pafs a- 
 
 way our Time, which we ought to ftudy. 
 
 X{n4utEndfof how to-, redeem, not ilingaway; and 
 
 •Sjtartt.. wheaisisjeraembrediiow great a.Work: 
 
 wee 
 
S'und. 8. Of Sports, &c. 139 
 
 we have here to do, the making cur Calling and Elcfii* 
 onfurei thefecuring our Title to Heaven hereafter, and 
 how uncertain we are what Time (hall be allowed us 
 for that Purpofe ; it will appear our Time is that which, 
 of all other Things, we ought moft induftrioufly to im- 
 prove; And therefore, fure, we have little need of 
 contriving Ways of driving that away, which flies fo 
 fall of it felf, and is fo impoflible to recover. Let them 
 that can fpend whole Days and Nights at Cards and 
 Dice, and idle Paftimes, confider this, and withal 
 whether they ever bellowed Quarter of that Time to- 
 wards that great Bufinefs of their Lives, for which 
 all their Time was given them ; and then think, 
 what a woful Reckoning they are like to make, when 
 they come at laft to account for that precious Treafure 
 of their Time. Secondly, we muft not let our Cove- 
 toufnefs have any thing to do in our Recreations ; if 
 we play at any Game, let the End of doing it be 
 merely to recreate our felves, not to win money ; and 
 to that Purpofe be fure never to play for any confider- 
 able Matter; for if thou do, thou wilt bring thyfelf 
 into two Dangers, the one of Covetoufnefs, and a greedy 
 Defire of winning ; the other of Rage and Anger at 
 thy ill Fortune, if thou happen to lofe : Both which 
 will be apt to draw thee into other Sins befides them- 
 felves.. Covetoufnefs will tempt thee to cheat and 
 cozen in gaming, and Anger to fwearing and curfing, 
 as common Experience fhews us too often. If thou 
 find thyfelf apt to fall into either of thefe in thy Ga- 
 ming, thou muft either take fome Courfe to fecure thy- 
 felf againft them, or thou muft not permit thyfelf to 
 play. at. all. For though moderate Play be in itfelf 
 not unlawful, yet if it be the Occaiion of Sin, it. is fo 
 to thee, and therefore muft not be ventured on.. For 
 if Chrfft commands us fo ftri&ly to avoid Temptations, 
 that if our very Eyes or Hands offend us (that is, prove 
 Snares to us) we muft rather part with them, than to 
 be drawn to Sin by them, how much rather muft we 
 part with any, of thefe unnecefTary fports, than run the : 
 Hazard of>offending v God by them?r He that fo plays,, 
 lays his-. Soui to.Stake, which is too great a Prize to be 
 
 play'd-. 
 
140 Ihe Whole Duty of Man. 
 
 played away. Befides he lofes all the Recreation and 
 Sport he pretends to aim at, and, inftead of that, lets 
 himfelf to a greater Toil than any of thofe Labour? are, 
 he was to eafe by it. For fure the Defires and Fears 
 of the Covetous, the Impatience and Rage of the an- 
 gry Man, are more real Pains than any the moll labo- 
 rious Work can be. 
 
 8. The laft Part of Temperance is that of APPA- 
 
 REL ; which we are again to meafure 
 Temperance in by the Agreeablenefs to the Ends for 
 Apparel. which Clothing fhould be ufed. Thofe 
 
 are efpecially thefe three j firft, the 
 Apparel de- hiding of Nakednefs : This was the firft 
 fignedfor co- Occafion of Apparel, as you may read, 
 -wring of Gen. iii. 21. and was the EfFecl of the 
 
 Shame. firlt Sin; and therefore when we re- 
 
 member the Original of Clothes, we 
 have fo little Reafon to be proud of them, that on the 
 contrary, we have Caufe to be humbled and afbamed, as 
 having loft that Innocency, which was a much greater 
 Ornament than any the moll: glorious Apparel can be. 
 From this End of Clothing we are likewife engaged 
 to have our Apparel modeft, fuch as may anfvver this 
 End of covering our fhame; and therefore all immodeft 
 Fafhionsof Apparel, which may either argue the Wan-, 
 tonnefs of the. Wearer, or provoke that of the Beholder, 
 are to be avoided. 
 
 9. A fecond End of Apparel' is the fencing the Bo- 
 
 dy from Cold, thereby to preferve the 
 Fencing from Health thereof. And this End we mult 
 Cold. likewife obferve in our Clothing : We 
 
 muft wear fuch kind of Habits, as may 
 keep us in that convenient Warmth, which is necefiary 
 to our Healths. And this is tranfgrelTed, when, out of 
 the Vanity of being in every fantaftick Fafhion, we put 
 ourfelves in fuch Clothing, as either will not defend us 
 from Cold, or is fome other Way fo uneafy, that it is 
 rather a Hurt than a Benefit to our Bodies to be fo clad. 
 This is a moft ridiculous folly, and yet that which Peo- 
 ple that take a Pride in their Clothes, are ufually guilty 
 of. 
 
 10. A 
 
/ind. 9. Of Apparel, &c. 141 
 
 10. A third End of Apparel is the diftinguifhing or 
 lifferencing of Perfons; and that, firft, 
 in refped of Sex; Secondly, in refpecl DiftinBion of 
 of Qualities. Firft, Clothes are to make Perfons. 
 j» Difference of Sex; this hath been ob- 
 ferved by all Nations, the Habits of Men and Women 
 have always beemdiverfe. And God himfelf exprefly 
 provided for it among the Jews, by commanding that 
 the Man mould not wear the Apparel of the Woman, 
 nor the Woman of the Man. But then, Secondly, 
 there is alfo a Diftinclion of Qualities to be obferved in 
 Apparel: God hath placed fome in a higher Condition 
 than others ; and in Proportion to their Condition, it 
 befits their Clothing to be. Gorgeous Apparel, our Sa- 
 viour tells us, is for Kings Courts, Luke vii. 25. Now 
 this End of Apparel mould alfo be obferved. Men and 
 Women fhould content themfelves with that Sort of 
 Clothing, which agrees to their Sex and Condition, not 
 driving to exceed or equal that of a higher Rank, nor 
 yet making it Matter of Envy among thofe of their 
 own Eftate, vying who fhall be fineft. But let every Man 
 clothe himfelf in fuch fober Attire, as befits his Place 
 and Calling, and not think himfelf difparaged, if ano- 
 ther of his Neighbours have better than he. 
 
 II. And let all remember, that Clothes are things 
 which add no true Worth to any ; and therefore it is an 
 intolerable Vanity, to fpend any confiderable Part either 
 of their Thoughts, Time, or Wealth upon them, or 
 to value themfelves ever the more for them, or defpife 
 their poor Brethren that want them. But if they defire 
 to adorn themfelves, let it be, as St. Peter advifeth 
 the Women of his Time, 1 Pet. iii. 4. In the bidden 
 Man of the Heart t even the Ornament of a meek and 
 quiet Spirit. Let them clothe themfelves as richly as 
 is poflible with all Chriftian Virtues, and that is the 
 Raiment that will fet them out lovely in God's Eyes, 
 yea, and in Men's to<<; who, unlefs they be Fools 
 and Idiots, will more value thee for being good, than 
 Fine. Andfure one plain Coat thou putteft upon a poor 
 Man's Back, will better become thee, than twenty 
 rich ones thou fhalt put upon thine own. 
 
 12. 1 
 
142 The Whole Duty of Man. 
 
 12. I have now gone through the feveral Parts of 
 Temperance ;, I fhall now, in Conclufi- 
 Too mucbSpa- on, add this general Caution, that 
 ring a Fault, though in all thefe Particulars I hav<5 
 as well as taken notice only of the one Fault of 
 
 Excefs.. Excefs, yet it is poffibje there may be 
 
 one on the other Hand : Men may deny 
 their Bodies that which they neceffarily require to their 
 Support and Well-being. ^This is, I believe,, a Fault 
 not fo common as the other ; yet we fometimes fee fome 
 very niggardly Perfons, that are guilty of it, that cannot 
 find in their Hearts to borrow fo much from their Chefts, 
 as may fill their Bellies, or clothe their Backs : And- 
 that are fo intent upon the World, fo moiling and 
 drudging in it, that they cannot afford themfelves that 
 competent Time of Sleep, or Recreation, that is ne- 
 ceffary. If any that hath read the former Part of this- 
 Difcourfe, be of this Temper, let him not comfort him- 
 felf that he is not guilty of thofe Exceffes there com- 
 plained of, and therefore conclude himfelf a good Chri- 
 iftian, becaufe he is not intemperate j for whoever is 
 this covetous Creature, his abftaining fhall not be count- 
 ed to him as the Virtue of Temperance ;- for it is not 
 the Love of Temperance, but Wealth, that makes him; 
 refrain; and that is fo far from being Praife- worthy, 
 that it is that great Sin which the Apoftle tells us, r 
 <fim. vi. 10. is the Root of all Evil. Such a Man's 
 Body will one Day rife in Judgment againft him, for 
 defrauding it of its due Portion, thofe moderate Refrem- 
 ments and Comforts which God hath allowed it. Tins 
 is an Idolatry beyond that of offering the Children to 
 Molech, Lev< xx. 3. They offered but their Children, but 
 this covetous Wretch facrifices himfelf to his God Mam- 
 mon, whilft he often deftroy s his Health, , his Life, yea, . 
 finally his Soul too, to fave his Purfe, I have now 
 done with the Second Head of Duty, that to our Selves,, 
 contained by) the: Appfile under the ^ word foberly, 
 
 &UN- 
 
Sund. io, Of J v stick to our Neighbour. 143 
 SUNDAY X. 
 
 Of Duties to our Neighbour. Of Jujiice y 
 negative, pofitive. Of the Sin of Murder, 
 of the Heinoufnef of it, the Puni/bments of 
 it, and the ftrange Difcoveries thereof. 
 Of Mai mingy &c. 
 
 I Come now to the third Part of Du- Sect. r. 
 ties, thofe to our NEIGHBOUR, 
 which are by the Apoftle fummed up in Duty to our 
 grofs in the Word RighteoufneJs> by Neighbour. 
 which is meant not only bare Juftice, but 
 all kind of Charity alfo; for that is now by the Law 
 of Chrift become a Debt to our Neighbour, and it is a 
 Piece of Unrighteoufnefs to defraud him of it. I (hall 
 therefore build all the particular Duties we owe to our 
 Neighbour on thofe two general ones, Juftice and 
 Charity. 
 
 2. I begin with Juftice, whereof there are two Parts, 
 the one Negative, the other Pofitive. 
 
 The Negative Juftice is to do no Wrong Jujlice. 
 or Injury to any : The Pofitive Juftice 
 is to do Right to all ; that is, to yield them whatfo- 
 ever appertains or is due unto them. I (hall firft fpealc 
 of the Negative Juftice, the not injuring 
 or wrongingany. Now, becaufe a Man Negative. 
 k capable of receiving wrong in feveral 
 Refpe&s, this firft Part of Juftice extends itfelf into fe» 
 veral Branches, anjwerable to thofe Capacities of Injury. 
 A Man may be injured either in his Soul, his Body, his 
 Pofleffions, or Credit ; and therefore this Duty of Ne- 
 gative Juftice lays a Reftraint on us in every of thefe, 
 that we do no Wrong to any Man in refped, either 
 ©f his Soul, his Body, his Pofleffions, or his Credit. 
 
 3. Firft, This Juftice ties us to do no hurt to hi* 
 Soul. And here my firft Work mult be, 
 
 to examine, what Harm is it that the To the Soul. 
 Soul can receive ? It is, we know, an 
 
 invifiblc 
 
144 *the Whole Duty of Man. 
 
 invifible Subftance, which we cannot reach with our 
 Eye, much lefs with our Swords and Weapons : yet for 
 all that it is capable of being hurt and wounded, and that 
 even to Death. 
 
 4. Now the Soul may be confidered either in a natural 
 
 or fpiritual Senfe : In the natural it fig- 
 In the natural niiies that which we ufually call the 
 Senfe. Mind of a Man ; and this, we all know, 
 
 may be wounded with Grief or Sadnefs, 
 as Solomon faith, Pro<v. xv. 13. By Sorrow of Heart, the 
 Spirit is broken. Therefore whoever doth caufelefly af- 
 flict or grieve his Neighbour, he tranfgrefies this Part of 
 Juilice, and hurts and wrongs his Soul. This Sort cf In- 
 jury malicious and fpiteful Men are very often guilty of; 
 they will 'do Things, by which themfelves reap no good, 
 nay, often much Harm, only that they may vex and 
 grieve another. This is a mod favage, inhumane Hu- 
 mour, thus to take Pleafure in the Sadnefs and Afflic- 
 tions of others ; and whoever harbours it in his Heart 
 may truly be faid to be pofleiled with a Devil ; for it is 
 the Nature only of thofe accurfed Spirits, to delight in- 
 the Miferies of Men ; and till that be caft out, they 
 are fit only to dwell as the pofleiTed Perfon did, Mark v. 
 2. Among Graves and Tombs, where there are none 
 capable of receiving Affliction by them. 
 
 5. But the Soul may be confidered alfo in the fpiri- 
 
 tual Senfe ; and fo it fignifies that im- 
 In the Spiri- mortal Part of us which mufl live eter- 
 tuaL nally, either in Blifs or Woe in another 
 
 World. And the Soul thus underftood 
 is capable of two Sorts of Harm : Firit, that of Sin ; 
 Secondly, that of Punifhment. The latter whereof is 
 certainly the Confeqaent of the former. And therefore, 
 though God be the Inflicler of Punifhment, yet fince 
 it is but the Effect of Sin, we may juftly reckon that he 
 that draws a Man to Sin, is likewife the Betrayer of 
 him to Punifhment, as he that gives a Man a mortal 
 Wound, is the Caufe of his Death : Therefore under 
 the Evil of Sin both are contained, fo that I need fpeak 
 only of that. 
 
 6. And . 
 
Sund.io. 0/ Just ice to our Neighbour. 145 
 
 6. And fure there cannot be a higher Sort of Wrong, 
 than the bringing this great Evil upon ~ . 
 
 the Soul. Sin is the Difeafe and Wound « .. ,» > 
 
 of the Soul, as being the direct contrary ' , e .% re ■ 
 to Grace, which is the Health and Sound- " n J r J' 
 nefs of it : Now this Wound we give to every Soul, whom 
 we do, by any Means whatfoever, draw into Sin. 
 
 7. The Ways of doing that are divers ; I Ihall men- 
 tion fome of them, whereof though fome 
 
 are more direct than others, yet all tend Direcl Means 
 to the fame End. Of the more direct of it. 
 ones, there is, firft, the commanding of 
 Sin, that is, when a Perfon that hath Power over ano- 
 ther, (hall require him to do fomething which is unlaw- 
 ful : An Example of this we have in Nebuchadnezzar's 
 commanding the Worfhip of the golden Image, Dan. iii. 
 4. and his Copy is imitated by any Parent or Mafter, 
 who (hall require of his Child or Servant to do any un- 
 lawful Act. Secondly, there is counfelling of Sin, when 
 Menadvifeand perfuade others to any Wickednefs: Thus 
 yob's Wife counfelled herHufband to curfeGod,^^. ii. 
 9. And Ahithophel advifed Abfaiom to go in to his Fa- 
 ther's Concubines, 2 Sam. xvi. 2 1 . Thirdly, there is en- 
 ticing and alluring to Sin, by fetting before Men the 
 Pleasures or Profits they mail reap by it. Of this fort of 
 Enticement Solomon gives Warning, Prov.'i. 10. My 
 Son, if Sinners entice thee, confent thou not ; if they fay, 
 Come with us, let us lay ivait for Blood, let us lurk privily 
 for the Innocent without a Caufe, &c. and Verfe the 1 yh, 
 you may fee what is the Bait, by which they leek to al- 
 lure them ; Wejhallfind all precious Subftance; ixjejball 
 fill our Houfes njuith Spoil; cafi in thy Lot among us, let us 
 all have one Purfe. Fourthly, there is Afliftance in Sin ; 
 that is, when Men aid and help others, either in contriving 
 or acting a Sin. Thus Jonadub helped Amman in plotting 
 the ravifhing of his Sifter, 2 Sam. xiii. Ail thefe are direct 
 Means of bringing this great Evil of Sin upon our Bre- 
 thren. 
 
 8. There are alfo others, which though they feem 
 more indirect, may yet be as effectual 
 towards that ill End : As firft, Example Indirect. 
 
 la 
 
146" The Whole Duty of Man. 
 
 in Sin ; he that fets others an ill Pattern, does his Part to 
 make them imitate it, and too often it hath that Effedt ; 
 there being generally nothing more forcible to bring 
 Men into any finful Pra&ice, than the feeing it ufed 
 by others ; as might be inftanced in many Sins, to which 
 there is no other Temptation, but their being in Famion. 
 Secondly, there is Encouragement in Sin, when either by 
 approving, or eKe, at leaft, by not (hewing a Diflike, 
 we give others Confidence to goon in their Wickednefs. 
 A third Means is by juftifying and defending any (inful 
 A&. of another's; for by that we do not only confirm him 
 in his Evil, but endanger the drawing others to the like, 
 who may be the more inclinable to it, when they ihall 
 hear it fo pleaded for. Laftly, the bringing up any Re- 
 proach upon itridl and Chriftian Living, as thofe do, who 
 have the Ways of God in Derifion : This is a Means to 
 affright Men from the Practice of Duty, when they fee 
 it will bring them to be fcorned and defpifed : This is 
 worfe than all the former, not only in reif eel of the 
 Man who is guilty of it (as it is an Evidence of the great 
 Profanenefs of his own Heart) but alfo in regard of 0- 
 thers, it having a more general ill Effect than any of the 
 former can have ; it being the betraying Men, not only 
 to fome fmgle Acls*of Difobedience toChrift, but even 
 to the catting off all Subjection to him. By all thefe 
 Means we may draw on ourfelves this great Guilt of 
 injuring and wounding the Souls of our Brethren. 
 9. It would be too long for me to inftance in all the 
 feveral Sins, in which it is ufual for Men 
 Men ought fadly to enfnare others ; as Dr-unkennefs, Un- 
 to con ftder whom cleannefs, Rebellion, and a Multitude 
 they have thus more. But it will concern every Man 
 injured* for his own Particular, to confider fadly 
 
 what Mifchiefs of this kind he hath 
 done to any, by all or any of thefe Means, and to weigh 
 well the Greatnefs of the Injury. Men are apt to boaft: 
 of their Innocency towards their Neighbours, that they 
 have done Wrong to no Man ; but God knows, many 
 that thus brag, are of all others the moft injurious Per- 
 fons. Perhaps they have not maimed his Body, nor 
 ftolen his Goods j. but alas !. the Body is but the Cafe 
 
 and- 
 
Sund.io. Of Just ice to our Neighbour. 147 
 
 and Cover of a Man, and the Goods fome Appurte- 
 nances to that ; it is the Soul is the Man, and that they 
 can wound and pierce without Remorfe, and yet with 
 the Adulterefs, Prom. xxx. 20. fay, They have done no 
 Wickednefs ; but glory of their Friendly Behaviour to 
 thofe, whom they thus betray to eternal Ruin. For 
 whomfoever thou haft drawn to any Sin, thou haft done 
 thy Part to afcertain to thofe endlefs Flames. And 
 then think with thy felf how bafe a Treachery this is : 
 Thou wouldft call him a treacherous Villain, that 
 mould, while he pretends to embrace a Man, fecretly 
 ftab him : but this of thine is as far beyond that, as 
 the Soul is of more Value than the Body, and Hell 
 worfe than Death. And remember yet farther, that 
 befides the Cruelty of it to thy poor Brother, it is alfo 
 moft dangerous to thy felf; it being that againft which 
 Chrift hath pronounced a Woe, Matt, xviii. 7. And 
 Verfe 6. he tells us, that whoever Jhall offend (that is, 
 draw into Sin) any of thofe little ones, it were better for 
 him that a Mill-fione were hanged about his Neck, and 
 that he were droivned in the Depth of the Sea. Thou 
 mayeft plunge thy poor Brother into Perdition ; but as 
 it is with Wreftlers, he that gives another a Fall, com- 
 monly falls with him ; fo thou art like to bear him 
 Company to that Place of Torment. 
 
 10. Let therefore thy own and his Danger beget in 
 thee a Senfe of the Greatnefsof this Sin, 
 this horrid Piece of Injuftice to the pre- Heartily to 
 cious Soul of thy Neighbour. Bethink bewail it. 
 thy felf ferioufly, to whom thou haft been 
 thus cruel, whom thou haft enticed to Drinking, ad- 
 vifed to Rebellion, allured to Lull, ftirred up to Rage, 
 whom thou haft afiifted or encouraged in any ill Courfe, 
 or difcouraged and dilheartened by thy profane Scoffings 
 at Piety in general, or at any con fcion able ftricl walk- 
 ing of his in particular ; and then draw up a Bill of 
 Indiclment, accufe and condemn thy felf as .1 €<zm, a 
 Murderer of thy Brother ; hearta) and deeply bewail 
 all thy Guilts of this Kind, and refolve n ver once a. ore 
 to be a Stumbiing-block, as St. Paul calls it, Rom. 
 xiv. in thy Brother's Way. 
 
 11. But 
 
i4.S The Whole Duty of Man. 
 
 ii. But this is not all, there muft be fome Fruits of 
 this Repentance brought forth. Now in 
 Endeavour to all bins of Injuftice Reftitution is a ne- 
 repair it. ceflary Fruit of Repentance, and fo it is 
 
 here ; thou haft committed an Act (per- 
 haps many) of high Injuftice to the Soul of thy Brother; 
 thou haft robbed it of its Innocency, of its Title to Hea- 
 ven ; thou muft now endeavour to reftore all this to it 
 again, by being more earneft and induftrious to win him 
 to Repentance, than ever thou wert to draw him to Sin: 
 Ufe now as much Art to convince him of the Danger, 
 as ever thoudidft to flatter him with the Pleafures of his 
 Vice : In a Word, countermine thy felf, by ufing all 
 thofe Methods and Means to recover him, that thou didft 
 to deftroy him ; and be more diligent and zealous in it ; 
 for 'tis neceffary thou fhouldft, both in regard of him 
 and thy felf, Firft, in refpecl of him ; beceaufe there 
 is in Man's Nature fo much a greater Promptnefs and 
 Readinefs to Evil, than to Good, that there will need 
 much more Pains and Diligence to inftil the one in- 
 to him, than the other : Befides, the Man is fup- 
 pofed to be already accuftomed to the contrary, which 
 will add much to the Difficulty of the Work. Then,, 
 in refpecl of thy felf, if thcu be a true Penitent, thou 
 wilt think thy felf obliged, as St. Paul did, to labour 
 more abundantly ; and wilt be afhamed, that when thou 
 art trading for God, bringing back a Soul to him, thou 
 fhouldeft not purfue it with more Earneftnefs, than while 
 thou wert an Agent of Satan's ; befides, the Remem- 
 brance that thou wert a Means of bringing this poor 
 Soul into this Snare, muft neceflarily quicken thy Dili- 
 gence to get him out of it. So much for the firft Part of 
 Negative Juftice, in refpecl of the Souls of our Brethren. 
 12. The fecond concerns the Bodies ; and to thofe 
 alfo this Juftice binds thee to do no 
 Negative Juftice Wrong nor Violence. Now of Wrongs 
 to the Body. to the Body, there may be feveral De- 
 grees, the higheft of them is Killing, 
 In refpecl of taking away the Life ; this is forbid iri 
 the Life. the very Letter of the Sixth Command- 
 
 ment, Tboufbalt do no Murder. 
 
 13. Murder 
 
Sund.io. Several Ways ^Murder. 140 
 
 13. Murder may be committed either by open Vio- 
 lence, when a Man either by Sword, or 
 any other Inftrument, takes away ano- Several Ways 
 ther's Life, immediately and direiSUy ; of being guilty 
 or it may be done fecretly and treache- of Murder. 
 roufly, as David murder ed Uriah, not 
 with his own Sword, but with the Sword of the Chil- 
 dren of Amman, 2 Sam.xl. 17. And Jezebel Naboth, by 
 a falfe Accufation, 1 Kings xxi. 1 3. And fo divers have 
 committed this Sin of Murder by Poifon, falfe Witnefs, 
 or fome fuch concealed Ways. The former is com- 
 monly the Effect of afudden Rage, the latter have fe- 
 veral Originals ; fometimes it proceeds from fomc 
 old Malice fixed in the Heart towards the Perfon, fome- 
 times from fome covetous and ambitious Defires ; fuch 
 an one Hands in a Man's Way to his Profit or Prefer- 
 ment, and therefore he muil be removed : And fome- 
 times again it is to cover Shame, as is the Cafe of 
 Strumpets, that murder their. Infants, that they may not 
 betray their Filchinefs. But befides thefe more direct 
 Ways of Killing, there is another, and that is, when 
 by our Perfuafions and Enticements we draw a Man to 
 do that, which tends to the fhortning of his Life, and 
 is apparent to do Co. He that makes his Neighbour 
 drunk, if by that Drunkennefs the Man comes to any 
 mortal Hurt, which he would have efcaped, if he had 
 been fober, he that made him drunk is not clear of his 
 Death ; or if he die not by any fuch fudden Accident, 
 yet if Drinking call him intoaDifeafe, and that Diieafe 
 kill him, I know not how he that drew him to that 
 Excefs can acquit himfelf of his Murder in the Eyes of 
 God, though human Laws touch him not. I wi(h thofe, 
 who make it their Bufmefs.to draw in Cuftomers to that 
 Trade of Debauchery, would confider it. There is yet 
 another Way of bringing this Guilt upon ourfelves, and 
 that is by inciting and (lirring up others to it, or to that 
 Degree of Anger and Revenge, which produces it. And 
 he that fets two Perfons at Variance, or feeing them 
 already fo, blows the Coals, if Murder enfue, he certain- 
 ly hath his Share in the Guilt ; which is a Confedera- 
 tion that ought to affright all from having any thing to do 
 in the kindling or encreafing of Contention. 
 
 14. Now 
 
150 The Whole Duty 0/Man. 
 
 14. Now for the Heinoufnefs of this Sin of Murder* 
 
 I fuppofe none can be ignorant, that it is 
 The Heinoufnefs of the deepeft Dye, a moll loud crying 
 «f the Sin. Sin. This we may fee in the firft Act of 
 
 this kind that ever was committed, A~ 
 beP& Blood crieth from the Earth, as God tells Cain, 
 Gen. iv. 10. Yea, the Guilt of this Sin is fuch, that it 
 leaves a Stain even upon the Land where it is commit- 
 ted, fuch as is not to be warned out but by the Blood of 
 the Murderer, as appears, Deut. xix. 1 2, 13. The Land 
 cannot be purged of Blood, but by the Blood of him that 
 fhed it ; And therefore though in other Cafes the flying 
 to the Altar fecured a Man, yet in this of wilful Murder 
 no fuch Refuge was allowed, but fuch an one was to be 
 taken even thence and delivered up to Juftice, Exod* 
 xxi 14. Thou Jha/t take him from my Altar, that he may 
 die. And it is yet farther obfervable, that the only two 
 Precepts, which the Scripture mentions, as given to 
 Hoah after the Flood, were both in relation to this Sin ; 
 that of not eating Blood, Gen. ix. 4. being a Ceremony, 
 to beget in Men a greater Horror of this Sin of Murder, 
 and {o intended for the preventing of it. The other 
 was for the Funifhment of it, Gen. ix. 6. Be that 
 fheddeth Man s Blood, by Manfhall his Blood be fhed : 
 And the Reafon of this Striclnefs is added in the next 
 Words, For in the Image of God made he Man ; where 
 you fee that this Sin is not only an Injury to our Brother, 
 but even the higheft Contempt and Defpite towards God 
 himlelf ; for it is the defacing of his Image, which he 
 hath damped upon Man. Nay, yet farther, it is the 
 ufurping of God's proper Right and Authority : For it 
 is God alone that hath Right to difpofe of the Life of 
 Man ; it was he alone that gave it, and it is he alone 
 that hath Power to take it away : But he that murders a 
 Man does, as it were, wreft this Power outof God's Hand, 
 which is the higheft Pitch of rebellious Prefumption. 
 
 15. And as the Sin is great, fo likewife is the Punifh- 
 
 ment ; we fee it frequently very great 
 The great Pu- and remarkable, even in this World 
 nifhment at- (befides thofe mod fearful Effeds of it 
 tending it. in the next) Blood not only cries, but 
 
 it 
 
Sund. io. Several Ways of Murder. 151 
 
 it cries for Vengeance ; and the great God of Recom- 
 pence, as he ftiles himfelf, will not fail to hear it: Ve- 
 ry many Examples the Scripture gives us of this : Akab 
 and Jezebel, that murdered innocent Nabo/b, for gree- 
 dinefs of his Vineyard, were themfelves flain; and the 
 Dogs licked their Blood in the Place where they had 
 fned his, as you may read in that Story; fo Abfmlom, 
 that flew his Brother Ammon, after he had committed 
 that Sin, fell into another, that of Rebellion againft his 
 King and Father, and in it miferably periihed. Rechab 
 and Baanah t that flew lfobojketb, were themfelves put 
 to Death, and that by the very Perfon they thought to 
 endear by it. Many more Inftances might be given of 
 this out of the Sacred Story, and many alfo out of Hu- 
 man, there having been no Age but hath yielded mul- 
 titudes of Examples of this kind, fo that every Man may 
 furnifh himfelf out of the Obfervations of his own Time. 
 16. And it is worth our Notice, what ftrange and 
 even miraculous Means it hath often 
 pleafed God to ufe for the Difcovery of Tbeftrangedif- 
 this Sin ; the very brute Creatures have cowries of it. 
 often been made Instruments of it ; nay, 
 often the extreme Horror of a Man's own Conference 
 hath made him betray himfelf: So that it is not any 
 Clofenefs a Man ufes in the acling of this Sin, that can 
 fecure him from the Vengeance of it; for he can 
 never (hut out his own Confcience, that will, in fpite 
 of him, be privy to the Facl, and that very often proves 
 the Means of difcovering it to the World ; or if it 
 fhould not do that, yet it will fure aft Revenge on him, 
 it will be fuch a Hell within him, as will be worfe than 
 Death : This we have feen in many, who, after the 
 Commiflion of this Sin, have never been able to enjoy 
 a minute's reft ; but have had that intolerable Anguifh 
 of Mind, that they have chofen to be their own Mu^ 
 derers, rather than live in it. Thefe are theufual EiFecls 
 of this Sin even in this World; but thofe in another 
 are yet more dreadful, where furely the higheft Degrees 
 of Tormenc belong to this high Pitch of Wickednefs : 
 For if, as our Saviour tells us, Matt. v. 22. Hell -fire 
 be the portion of him that (hall but call his Brother Fool, 
 H what 
 
152 The Whole Duty 0/Man. 
 
 what Degree of thofe Burnings can we think proportio- 
 nable to this fo much greater an Injury ? 
 
 17. The Confideration of all this ought to poflefs us 
 with the greateft Horror and Abomina- 
 Wemuji tion of this Sin, and to make us ex- 
 
 luateb dili- tremely watchful over ourfelves that we 
 gently againft never fall into it, and to that End, to 
 all approaches prevent all thofe Occafions, which may 
 tf this Sin. infenfibly draw us into this Pit. I men- 
 tioned at firft feveral Things which are 
 wont to be Originals of it, and at thofe we muft begin, 
 if we will furely guard ourfelves. If therefore thou 
 wilt be fure never to kill a Man in thy Rage, be fure 
 never to be in that Rage, for if thou permitteft thyfelf 
 lo that, thou canft have no Security againft the other ; 
 Anger being a madnefs that fuffers us not to confider, 
 or know what we do, when it has once poffeffed us. 
 Therefore, when thou findell thyfelf begin to be in- 
 flamed, think betimes whither this may lead thee, if 
 thou letteft loofe to it, and immediately put the Bridle 
 upon this headftrong Paflion ; fo again, if thou wilt be 
 fure thy Malice mall not draw thee to it, be fure never 
 to harbour one malicious 1 nought in thy Heart : For 
 if it once fettle there, it will gather fuch Strength, that 
 within a while thou wilt be perfectly under the Power 
 of it, fo that it may lead thee even to this horrible Sia 
 at its Pleafure; be therefore careful at the very firft Ap- 
 proach of this treacherous Gueft, to fhut the Doors a- 
 gainft it, never to let it enter thy Mind : So alio, if thou 
 wilt be fure thy Covetoufnefs, thy Ambition, thy-Luft, 
 or any other finful Defire, (hall not betray thee to it, 
 be fure thou never permit any of them to bear any 
 Sway with thee ; for if they get the Dominion, as they 
 will foon do, if they be once entertained in the Heart, 
 they will be paft thy Controul, and hurry thee to this or 
 any other Sin that may ferve their Ends. In like man- 
 ner, if thou wouldeft not be guilty of any of the mortal 
 effects of thy Neighbour's Drunkennefs, be fure not to 
 entice him to it, nor accompany him at it ; and to that 
 Purpofe, do not allow thyfelf in the fame Pra&ice; for 
 if thou do, thOU wilt be labouring to get Company at it. 
 
 Laitly, 
 
Sund. 10. Several W a Y$of Murder. 155 
 
 Laftly, if thou wilt not be guilty of the Murder com- 
 mitted by another, take heed thou never give any En- 
 couragement to it, or contribute any thing to that Ha- 
 tred, or Contention, that may be the Caute of it. For 
 when thou haft either kindled or blowed the Fire; what 
 knoweft thou whom it may confume? Bring always as 
 much Water as thou canft, to quench, but never bring 
 one drop of Oyl to increafe the Flame. The like may 
 be faid of all other Occafions of this Sin, not here men- 
 tioned ;' and this careful preferving ourfelves from thefe 
 is the only fure Way to keep us from this Sin: There- 
 fore, as ever thou wouldelt keep thyfelf innocent from 
 the great Offence, guard thee warily from all fuch Inlets, 
 thofe Steps and Approaches towards it. 
 
 18. But although Murder be the greater!, yet it is not 
 the only injury that may be done to the 
 
 Body of our Neighbour ; there are ethers Maiming a 
 which are alfo of a very high Nature ; great Injury, 
 the next in degree to this is Maiming him, 
 depriving him of any Member, or at ieaft of the Ufe of 
 it ; and this is a very great Wrong and Mifchief to him, 
 as we may difcern by the Judgment of God himfelf, in 
 the Caie of the Bond-fervant, who fliould by his Maf- 
 ter's Means lofe a Member, Exod. xxi. 26. the Free- 
 dom of his whole Life was thought but a reafonable Re- 
 compence for it: He Jhall let him go free, faith the 
 Text, for bis Eye; nay, though it were a lefs confide- 
 rable Part, if it were but a Tooth, which of all others 
 may be loft with the leaft Damage, yet the fame 
 Amends was to be made him, <ver. 27. 
 
 19. But we need no other Way of meafuring this 
 
 Injury, than the Judgment of every <r , ? ... 
 A/i • l- /-. i- tT • l j That which 
 
 Man in his own Caie: How much does ,. 
 
 every Man dread the lofs of a Limb? j.^j r 
 
 fo that if he be, by any Accident or Dif- u-^/if 
 
 eafe, in danger of it, he thinks no Pains tm J e J ■ 
 
 nor Coft too much to preferve it. And then, how great 
 
 an Jnjuilice how contrary to that great Rule of doing 
 
 as nve <wo u ld be done unto, it is for a Man to do that to 
 
 another, which he fo unwillingly iurFers himfelf. 
 
 H 2 But 
 
154 ^ Whole Duty of Man. 
 
 But if the Perfon be poor, one that muft labour for 
 his Living, the Injury is yet greater, 
 Yetnx-oifeifthe it is fuch as may, in Effect, amount to 
 Man be pear, the former Sin of Murder; for as the 
 Wife man fays, Eccluf. xxxiv. 21. The 
 poor "Man s "Bread is his Life: and he that deprives him 
 thereof is a Blood-Jhedder. And therefore he that de- 
 prives him of the Means of getting his Bread, by dif- 
 abling him from Labour, is finely no lefs guilty. In 
 the Law it was permitted to every Man that hath fuf- 
 tained fuch a Damage by his Neighbour, to require the 
 Magiftrate to inflift the like on him, Eye for Eye, 
 Tpoth for Tooth, as it is Exod. xxi. .24. 
 
 20. And though unprofitable Revenge be not now 
 
 •Kj rr r allowed to us Chriftians, yet fure it is 
 
 eC y J!/ the Part of every one, who hath done 
 
 f a ? n & y~. ° a this Injury, to make what Satisfaction 
 
 j a tsjac ion j.^ - n ^ p owcr . > t j s true> fo e canno t 
 
 reftore a Limb again (which, by tr>e 
 way, mould make Men wary how they do thofe Mif- 
 chiefs, which it is fo impoffible for them to repair) but 
 yet he may fatisfy for fome of the ill Effects of that 
 Lofs. If that have brought the Man to want and Pe- 
 nury, he may, nay, he muft, if he have but the leaft 
 Ability, relieve and fupport him, yea, though it be by 
 his own extraordinary Labour; for if it be a Duty of 
 us all to be Eyes to the Blind, and Feet to the Lame, 
 as Job fpeaks, much more muft we be fo to them, 
 whom ourfelves have made Blind and Lame. There- 
 fore, whoever hath done this Injury to any of his poor 
 Brethren, let him know, he is bound to do all that is 
 poflible towards the repairing of it; if he do not, 
 every new Suffering that the poor Man's Wants bring 
 upon him, becomes a new Charge and Accufation againit 
 him, at the Tribunal of the Juft Judge. 
 
 21 . There are yet other degrees of Injury to the Bo- 
 dy of our Neighbour. I (hall mention 
 Wounds and only two more, Wounds and Stripes; 
 Stripes Inju- A Man may wound another, which 
 ties alfo. though it finally caufe lofs neither of 
 
 Life or Limb, is yet an indangering 
 
 of 
 
Sund. 10. Several W a ys c/Murd e r. 155 
 
 of both ; and the like may be faid of Stripes: Both of 
 which however are very painful at the prefent, hay? 
 perhaps very long after: And Pain, of all temporal. 
 Evils, is to be accounted the greateft; for it is not only 
 an Evil in itfelf, but is it fuch an one, that permits us 
 not, whilit we are under it, to enjoy any other Good; 
 a Man in Pain having no Tafte of any the grearelt De- 
 lights. If any Man defpife thefe as li^ht Injuries, let 
 him again aik himfelf, how he would like it, to have 
 his own Body flafhed or bruifcd, and put to pafs under 
 thofe painful Means of Cure,, which are many time* 
 neceffary in fuch Cafes? I prefame there is no man 
 would willingly undergo this from another, and why 
 then moulded thou offer it to him ? 
 
 22. The truth is, this ilrange Cruelty to others is 
 
 the EfTeft of a great Pride and Haugh- — . . n , 
 
 tinefs of Heart; we look upon others . / 
 
 • 1 r l .u . l- 1 • to others the 
 
 with iuch contempt, that we think it no vtr a c 
 
 matter how they are ufed ; we think they J*' ' 
 mult bear blows from us, when in the 
 mean time we are fo tender of ourfelves, that we can- 
 not hear the leail Word of Difparagement, but we are 
 all on a Flame. The Provocations to thefe Injuries are 
 commonly fo flight, that -did not this inward Pride 
 difpofe us to fuch an Angrinefs of Hum >ur, that we take 
 Fire at every Thing, it were impoffible we (hould be 
 moved by them. Nay, fome are advanced to fuch a 
 Wantonnefs of Cruelty, that, without any Provocation 
 at all, in cool Blood, as they fay, they can thus wrong 
 their poor Brethren, and make it part of their Paftime 
 and Recreation to caufe pain to others. Thus fome 
 tyrannous Humours take fuch a Pleafure in tormenting 
 thofe under their Power, that they are glad when they 
 can but find a pretence to punifh them, and then do ic 
 without all Moderation: And others will fet Men toge- 
 ther by the Ears, only that they may have the Sport 
 of feeing the Scuffle ; like the old Romany that 
 made it one of their publick Sports to fee Men kill one 
 another ; and fure, we have as little Chriilianity as they, 
 if we can take delight in fuch Spectacles. 
 
 23, This Savagenefs and Cruelty of Mind is fo un- 
 
 H 3 becoming 
 
156 The Whole Duty of Man. 
 
 becoming the Nature of a Man, that he is not allowed 
 to ufe it even to his Beaft; how intolerable is it then 
 towards thofe that are of the fame Nature, and, which 
 is more, are heirs of the fame eternal Hopes with us ? 
 They that fhall thus tranfgrefs againft their Neighbours 
 in any of the foregoing Particulars, or whatever elfe is 
 hurtful to the Bcdy, are unjuft perfor.s, want even this 
 loweftfort of Juftice, the Negative, to their Neighbours, 
 in rei'pecl of their Bodies. 
 
 24. Neither can any Man excufe himfelf by faying, 
 what he has done was only in return cf fome injury of- 
 fered him by the other: For fuppofe it be fo, that he 
 have indeed received fome confiderable Wrong, yet can- 
 not he be his own revenger, without injury to that Man, 
 who is not, by being thine Enemy, become thy Vaflal 
 or Slave, to do with him what thou lift ; thou haft never 
 the more Right of Dominion over him, becaufe he hath 
 done thee Wrong; and therefore, if thou hadft no Power 
 over his Body before, 'tis certain thou haft none now; 
 and theiefore thou art not only uncharitable (wh»ch yet 
 v/ere Sm enough to damn thee) but unjuft in every Act 
 of Violence thou doll to him. Nay, this Injuftice 
 afcends higher, even to God himfelf, who hath referved 
 Vengeance as his own peculiar Right; Vengeance h mim % 
 1 will repay ', faith the Lord, Rom. xii. 19. And then 
 he that will a& Revenge for himfelf, what does he but 
 ei croach upon this fpecial Right and Prerogative of God, 
 fn?tch the Sword, as it were, out of his Hand, as if 
 he knew better how to weild it ? Which is at once a 
 Robbery and Contempt of the Divine Majefty. 
 
 SUNDAY XI. 
 
 Of Juflice about the Pcfjefftons of our 'Neigh- 
 
 hour : Againft injuring him, as concerning 
 
 his Wife, his Goods. Of OppreJ/ion. Theft. 
 
 Of paying of Debts, &c. 
 
 Sect. I. 'Hr^HE third Part of Negative Juftice 
 
 JL concerns the PoiTefhons of our 
 
 His Voffeffions. Neig hboursi what I mean by Pofleffions, 
 
 I cannot 
 
Sund>u. 0/ Adultery. 157 
 
 I cannot better explain, than by referring you to the 
 Tenth Commandment, the End of which is to bridle all 
 covetous Appetites and Deiires towards the PofTeffions of 
 our Neighbour. There we find reckoned up not only 
 his Houfe, Servants, and Cattle, which may all pais 
 under the one general Name of his Goods or Riches, 
 but particularly his Wife, as a principal Part of his 
 PofTeffions: and therefore, when we confider this Duty 
 of Negative Juftice, in refpecl of the PoiTeflions of our 
 Neighbour, we mult apply it to both, his Wife as well 
 as his Goods. 
 
 2. The efpecial and peculiar Right that every Man 
 hath in his Wife, is fo well known, that 
 
 it were vain to fay any thing in proof of His Wife. 
 it ; the great impatience that every Huf- 
 band hath to have this Right of his invaded, fhewft 
 that it is fufficiently underftood in the World ; and there- 
 fore none that does this injury to another, can be ig- 
 norant of the greatnefs of it. The corrupting of a 
 Man's Wife, enticing her to a ftrange Bed, is by all 
 acknowledged to be the worft fort of Theft, infinitely 
 beyond that of the Goods. 
 
 3. Indeed there is in this one a Heap of the greateft 
 Injuftices together ; fome towards the 
 
 Woman, and fome towards the Man; 'The enticing a 
 Towards the Woman , there are the great- Mans Wif$ 
 eft imaginable : It is that Injuftice to her the greateji 
 Soul, which was before mentioned as Injujlice. 
 the higheft of all others, 'tis the rob- 
 bing her of her Innocency, and fetting her in a Courfe 
 of the horrideft Wicked nefs, (no lefs 
 than Luft and Perjury together) from To the Woman, 
 which it is probable the may never return, 
 and then it proves the damning of her eternally. Next 
 it is, in refpecl of this World, the robbing her of her 
 credit, making her abhorred and defpifed, and her ve- 
 ry Name a Reproach among all Men ; and befides, it 
 is the depriving her of all that Happinefs of Life, which 
 arifes from the mutual Kindnefs and Affection that is be- 
 tween Man and Wife, inftead whereof, this brings in 
 a loathing and abhorring of each other, from whence 
 H 4 flow 
 
i$S The Whole Duty of Man." 
 
 flow multitudes of mifchiefs, too many to rehearfe ; in 
 all which the Man hath his Share alfo. 
 
 4. But befides thofe, there are to him many and high 
 
 Injuftices; for it is, firft, the robbing 
 To the Man. him of that, which of all other Things 
 
 he accounts moll precious,, the Love and 
 Faithfulnefs of his Wife, and that alfo wherein he hath 
 fuch an incommunicable Right, that himfelf cannot, if 
 he would, make it over to any other j and therefore fure 
 it cannot, without the utmoft Injuftice, be torn from him 
 by any. Nor is this all, but it is farther the ingulfing 
 him (if ever he come to difcern it) in that mod torment- 
 ing Paffion of Jealoufy, which is of all others the moft 
 painful, and which oft puts Men upon the moftdefperate 
 Attempts, it being, as Solomon fays, Prom* vi. 34. The 
 Rage of a Man. It is yet farther the bringing upon him 
 all that Scorn and Contempt, which by the unjuft mea- 
 fures of the World falls on them, which are fo abufed, 
 . and which is by many eileemed the moft infufferable Part 
 of the Wrong ; and though it be true, that it is very 
 unjuft he mould fall under Reproach, only becaufe he 
 is injured, yet, unlefs the World could be new moulded,, 
 it will certainly be his Lot, and therefore it adds much 
 to the injury. Again, this may indeed be a Robbery, 
 in the ufual Senfe of the Word j for, perhaps, it may 
 be the thrufting in the Child of the Adulterer into his 
 Family, to fliare both in the Maintenance and Portions 
 cf his own Children : And this is an arrant Theft: Firft, 
 in refpec~l of the Man, who furely intends not the pro- 
 viding for another Man's Child ; and then in refped of 
 the Children, who are by that Means defrauded of fo 
 much as that goes away with. And therefore, who- 
 ever hath this Circumitance of the Sin to repent of,. 
 cannot do it effectually, without reftoring to the Family 
 as much as he hath by this means robbed it of. 
 
 5. All this put together will fure make this the great- 
 
 eft and moft provoking Injury that can 
 The moft irre- be done to a Man, and (which heightens 
 parable. it yet more) it is that, for which a Man 
 
 can never make Reparation j for un- 
 lefs it be in the Circumftance before- mentioned, there is 
 
 no 
 
Sur.d. ii. Of Adultery. 159 
 
 no Part of this Sin, wherein that can be done; to this 
 Purpoie it is obfervable in the Jetvijk Law, that the 
 Thief was appointed to rellore four fold, and that freed 
 him; but the Adulterer, having no PolEbility of mak- 
 ing any Reftitution, any Satisfa&ion, he mult pay his 
 Life for his Offence, Lev. xx. 10. And though now- 
 a-days Adulterers fpeed better, live many Days to renew 
 their Guilt, and, perhaps, to laugh at thofe whom they 
 have thus injured, yet let them be ailuied there muft 
 one Day be a fad Reckoning, and that whether they 
 repent or not: If by God's Grace they do come to Re- 
 pentance, they will then find this to be no cheap Sin ; 
 many Anguilhes of Soul, Terrors, and Perplexities of 
 Confcience, Groans, and Tears, it muft coft them. 
 And indeed, were a Man's whole Life fpent in thefe 
 penitential Exercifes, it were little enough to wipe off 
 the Guilt of any .one fingle Act of this Kind : What 
 over-whelming Sorrows then are requifite for fuch a 
 Trade of this Sin, as too many drive? Certainly it is 
 fo great a Tafk, that it is highly neceiTary for all that are 
 fo concerned, to fet to it immediately, left they want 
 Time to go through with it; for let no Man flatter him- 
 fe\f that the Guilt of a Courfe and Habit of fuch a Sin 
 can be warned away with a fingle Ad of Repentance; 
 no, he muft proportion the Repentance to the Fault, and 
 as one hath been a Habit and Courfe, fo muft the other 
 alfo. And then how ftrange a Madnels is it for Men to 
 run into this Sin, (and that with fuch painful Purfuits as 
 many do) which he knows muft at the beft Hand, that 
 is, fuppofing he do repent of it, coft him thus dear ? But 
 then, if he do not repent, infinitely dearer: Itloleshim 
 all his Title to Heaven, that Place of Purity, and gives 
 him his Portion in the Lake of Fire, where the Burnings 
 of his Luft {hall end in thofe everlafting Burnings. For 
 how clofely fo ever he hath acted this Sin, be it fo that he 
 may have laid with the Adulterer, in Job xxiv. 15. No 
 Eye feeth me ; yet it is fure he could not, in the greateft 
 Obfcurity, fhelter himfelf from God's Sight, with whom 
 the Darknefs is no Darknefs, Pfal. cxxxix. 12. And he 
 it is, who hath exprefly threatned to judge this Sort of 
 Offenders, Heb, xiii. 4. Adulterers God will Judge. 
 H 5 God 
 
160 The Whole Duty of Man. 
 
 God grant, that all, that live in this foul Guilt, may fo 
 feafonably and fo thoroughly judge themfelves, that they 
 may prevent that fevere and dreadful Judgment of his. 
 
 6. The fecond Thing to which this Negative Juftice 
 
 to our Neighbour's Poffeffions reacheth, 
 His Goods, is his Goods ; under which general Word, 
 
 is contained all thofe feveral Sorts of Things, 
 as Houfe, Land. Cattle, Money, and the like, in which 
 he hath a Right and Property : Thefe we are, by the Rule 
 of this Juftice, to fuffer him to enjoy, without feeking 
 either to work him Damage in any of them, or to get any 
 of them to ourfelves : I make a Difference between thefe 
 two, becaufe there may be two feveral Grounds or Motives 
 of this Injuftice; the one Malice, the other Covetcufnefs. 
 
 7. The malicious Man defires to work hisNeighourV 
 
 Mifchief, though he get nothing by it 
 Malicious In- himfelf: It is frequently feen, that Men 
 juftice. will make Havock and Spoil of the Goods 
 
 of one to whom they bear a Grudge, 
 though they never defign to get any thing to themfelves 
 by it, but only the Pleafure of doing a Spight to the o- 
 ther. This is a moft hellifti Humour, dire&ly anfvver- 
 able to that of the Devil, who bellows all his Pains and 
 Induftry, not to bring in any good to himfelf, but on- 
 ly to ruin and undo others; And how contrary it is to 
 all Rules of Juftice, you may fee by the Precept given 
 by God to the Jews concerning the Goods of an Ene- 
 my ; where they were fo far from being allowed a Li* 
 berty of Spoil and Deftruclion, that they are exprefly 
 bound to prevent it, Exod. xxiii. 4, 5. If thou meet thine 
 Enemy $ Ox or his Afs going afray, thoufhaltfurely bring 
 it back to him again : If thou fee the Afs af him that 
 bateth thee lying under his Burden, and nvouldeft forbear 
 to help him, thou fhalt fur ely help with him. Where you 
 fee it is a Debt we owe to our very Enemies, to pre- 
 vent that Lofs and Damage, which by any Accident he 
 is in Danger of, and that even with fome Labour and 
 Pains to ourfelves. How horrible an Injuftice is it 
 then, purpofely to bring that Lofs and Damage on him ? 
 Whoever is guilty of this, let him never excufe himfelf 
 Vy faying, tie hath not enrich'd himfelf by the Spoil o£ 
 
 his. 
 
Sund. it. O/Oppr ession, &c. i6i 
 
 his Neighbour, that he hath nothing of it cleaves to hi* 
 Finger, for fure this malicious Injuftice is no leis a 
 Fault than the covetous one ; nay, I fuppofe, in refpecT: 
 of the Principle and Caufe from which it flows, k may 
 be greater, this Hatred of another being worle than the 
 immoderate Love of our felves : Whoever hath thus 
 mifchieved his Neighbour, he is as much bound to re- 
 pair the Injury, to make Satisfaction for the Lofs, as if 
 he had enriched himfelf by it. 
 
 8. But on the other Side, let not the covetous De- 
 frauder therefore judge his Sin light, 
 
 becaufe there is another that in fomeone Covetous In' 
 refped; outweighs it ; for perhaps, in o- jnjlice. 
 thers, his may caft the Scales; certainly 
 it does in this one, that he that is unjuft for GreeJineft 
 of Gain, is like to multiply more A6ls of this Sin, than 
 he that is fo out of Malice ; for it is impoflibleany Man 
 mould have fo many Objecls of his Malice, as he may 
 have of his Covetoufnefs : There is no Man at fo ge- 
 neral a Defiance with all Mankind, that he hates every 
 body ; but the covetous Man hath as many Obje&s of 
 his Vice, as there be things in the World he counts va- 
 luable. But I (hall no longer itand upon this Compan- 
 ion, it is fure they are both great and crying Sins, alid 
 that is Ground enough of abhorring each. Let us de- 
 fcend now to the feveral Branches of this fort of cove- 
 tous Injuftice;. it is true, they may all bear the Name of 
 Robbery, or Theft, for in effect they are all fo ; yer, 
 for Method's fake, it will not be amifs to diftinguifh 
 them into thefe three ; Oppreffion, Theft, and Deceit. 
 
 9. By Oppreflion I mean that open and bare-faced 
 Robbery of feizing upon the Poffeflions of 
 
 others, and owning and avowing the doing Opprejfion. 
 fo. For the doing of this there are feveral 
 Inftruments j as firlt, that of Power, by which many 
 Nations and Princes have been turned out of their Rights, 
 and many private Men out of their Eftates. Sometimes 
 again Law is made the Inftrument of it j he that co- 
 vets his Neighbour's Lands or Goods, pretends a Claim 
 to them, and then by corrupting of Juffice, and Bribes 
 and Gifts, or elfe over-ruling it by Greatnefs and Au- 
 thority, 
 
162 <Lhe Whole Duty of Man. 
 
 thority, gets Judgment on his Side : This is a high 
 Oppreffion, and of the worft fort, thus to make the 
 Law, which was intended for the Protection and De- 
 fence of Men's Rights, to be the Means of overthrow- 
 ing them ; and it is a very heavy Guilt that lies both on 
 him that procures, and on him that pronounces fuch a 
 Sentence ; yea, and on the Lawyer too, that pleads 
 fuch a Caufe ; for by fo doing he affifts in the Oppref- 
 fion. Sometimes again the very Neceffities of the op- 
 prefTed are the Means of his Oppreffion : Thus iris in 
 the Cafe of Extortion and griping Ufury ; a Man is in 
 extreme Want of Money, and this gives Opportunity to 
 the Extortioner to wreft unconfcionably from him ; to 
 which the poor Man is forced to yield, to fupply his 
 prefent Wants. And thus alfo it is often with exacting 
 Landlords, who, when their poor Tenants know not 
 how to provide themfelves elfewhere, rack and fcrew 
 them beyond the Worth of the Thing. All thefe, and 
 many the like, are but feveral Ways of acting this one 
 Sin of Oppreffion. which becomes yet the more heinous 
 by how much the more helplefs the Perfon is that is thus 
 opprefTed : Therefore the Oppreflion of the Widow and 
 Facherlefs, is in Scripture mentioned as the Height of 
 this Sin. 
 
 i o. It is indeed a mod crying Guilt, and that againft 
 which God hath threatned his heavy 
 Cod's Vwge- Vengeance, as we read in divers Texts 
 anceagainj.it. ofScripture; thus it is, £z*i. xviii. 1 1. 
 He that hath oppreffed the poor, and hath /polled by Fa- 
 ience, hejhalljurely die, his Blood Jball he upon him ; and 
 the fame Sentence is repeated againft him, ver. 18. In- 
 deed God hath io peculiarly taken upon him the Protec- 
 tion of the Poor and OpprefTed, that he is engaged, as it 
 were, in Honour to be their Avenger; and accordingly, 
 Pfal. xii. we fee God folemnly declares his Resolution 
 of appearing for them, ver. 5. For the Opprejfton of the 
 Poor, for the Sighing of the Needy, now will Iarife, faith 
 the Lord, 1 will Jet him in Safety from him. The Advice 
 therefore of Solomon is excellent, /Voi/.xxii. 22. Rob not 
 the Poor, becaufe he is poor ; neither opprefs the JifflicJed 
 in the Gate, for the lord will plead their Caufe, and 
 
 fpoil 
 
Sund. ii. Kinds of Theft. 163 
 
 fpoilthe Soul of thofe that foiled them : They are like 
 in the End to have little Joy of the Booty it brings 
 them in, when it thus engages God againft them. 
 
 1 1 . The fecond fort of this Injuftice is Theft : And 
 of that alfo there are two Kinds ; the 
 
 one, the with- holding what we lhould Theft, 
 pay j and the other, taking from our 
 Neighbour what is already in his PofTefTion. 
 
 12. Of the firft Sort is the not paying of Debts, 
 whether fuch as we have borrowed, or ^ 
 
 fuch as by our own voluntary Promife *, r a y in g 
 are become our Debts ; for they are e- w ** / ™ebor- 
 qually due to him that can lay either of 
 thefe Claims to them ; and therefore the with-holding 
 of either of them is a Theft, a keeping from my Neigh- 
 bour that which is his : Yet the former of them is ra- 
 ther the more injurious, for by that I take from him that 
 which he once actually had (be it Money, or whatever 
 elfe) and fo make him worfe than I found him. This is 
 a very great, and very common Injuftice. Men can 
 now a days with as great Confidence deny him that afks 
 a Debt, as they do him that afks an Alms ; nay, many 
 times 'tis made Matter of Quarrel for a Man to demand 
 his own : Befides the many Attendances the Creditor is 
 put to in Purfuitof it, are a yet further Injury to him, 
 by wafting his Time, and taking him off from other Bu- 
 finefs j and fo he is made a Lofer that way too. This 
 is fo great Injuftice, that I fee not how a Man can look 
 upon any thing he pofTefTes as his own Right, whilft he 
 thus denies another his. It is the Duty of every Man 
 in Debt, rather to ftrip himfelf of all, and caft himfelf 
 again naked upon God's Providence, than thus to fea- 
 ther his Neftwith the Spoils of his Neighbours. And 
 furely it would prove the more thriving Courfe, not only 
 in refpedl of the Bleffing which may be expected upon 
 Juftice, compared with the Curfe that attends the con- 
 trary, but even in worldly Prudence alfo : For he that 
 defers paying of Debts, will at laft be forced to it by 
 Law, and that upon much worfe Terms than he might 
 have done it voluntarily, with a greater Charge, and 
 with fuch a Lofs of his Credit, that afterward, in his 
 
 greateft 
 
164 The Whole Duty of Man. 
 
 greateft Neceffities, he will not know where to borrow. 
 But the fure way for a Man to fecure himfelf from the 
 Guilt of this Injuftice is never to borrow more than he 
 knows he hath Means to repay, unlefs it be of one, who, 
 knowing his Difability, is willing to run the Hazard. 
 Otherwife he commits this Sin at the very time of bor- 
 rowing ; for he takes that from his Neighbour, upon 
 Promife of paying, which he knows he is never likely to 
 reftore to him, which is a flat Robbery. 
 
 The fame Juftice, which ties Men to pay their own 
 Debts, ties al:b every Surety to pay 
 What vje are thofe Debts of others for which he ftands- 
 bound for. bound, in cafe the Principal either can- 
 not, or will not ; for by being bound he 
 hath made it his own Debt, and mull in all Juftice an- 
 fwer it to the Creditor, who, it is prefurned, was drawn 
 to lend on Confidence of his Security, and therefore is 
 directly cheated and betrayed by him, if he fee him not 
 fatisfied. If it bethought hard, that a Man mould pay 
 for that which he never received Benefit by, I fhalr 
 yield it, fo far as to be juft Matter of Warinefs to every 
 Man, how he enter into fuch Engagements ; but it can 
 never be made an Excufe for the breaking them. 
 
 As for the other Sort of Debt, that which is brought 
 upon a Man by his own voluntary Pro- 
 What we have mife, that alfo cannot, without great In- 
 promifed. juftice, be with-holden ; for it is now 
 
 the Man's Right, and then 'tis no Mat- 
 ter by what Means it came to be fo. Therefore we fee 
 David makes it Part of the Defcription of a juft Man, 
 Pfal. xv. 4. that he keeps his Promifes ; yea, though- 
 they were made to his own Dif advantage : And furely, 
 he is utterly unfit to afeend to that holy Bill there 
 fpoken of, either as that Signifies the Church here, or 
 Heaven hereafter, that does not punctually obferve this 
 Part of Juftice. To this Sort of Debt may be reduced 
 the Wages of the Servant, the Hire of the Labourer : 
 And thewith-holding of thefe is a great Sin ; and the 
 Complaints of thofe that are thus injured afeend up to 
 God j Behold (faith St. James, ch. v. 4.) the Hire of 
 the Labourers, which have reaped down your Fields, 
 
 rwki& 
 
Sund. 12. O/Stealing, &c. 165 
 
 which is of you kept back by Fraud, crieth : and the 
 Cries of them ivhich have reaped, are entered into the 
 Ears of the Lord of Sabaoth. And Deut. xxiv. 14. 15. 
 we find a ftrift Command in this Matter, Ihou /halt not 
 oppre/s an hired Servant that is poor and needy, dt his 
 Day thou (halt give him his Hire, neither /hall the Sun 
 go dovon upon it, for he is poor and fetteth his Heart upon 
 it ; left he cry againjl thee to the Lord, and it be Sin 
 unto thee. This is one of thofe loud clamorous Sins, 
 which will not ceafe crying, till it bring down God's 
 Vengeance; and therefore, though thou haft no Juf- 
 tice to thy poor Brother, yet have at leait {0 much 
 Mercy to thyfelf, as not to pull down Judgments on 
 thee by thus wronging him. 
 
 SUNDAY XII. 
 
 Of Theft : Stealing ; of Deceit in Trujl, in 
 Traffic k •, of Reftitution, &c. 
 
 Sect. i. HT"*HE fecond Part of Theft is the taking 
 
 JL from our Neighbour 
 that which is already in his Pofleffion : Stealing the 
 And this may be done either more vio- Goods of our 
 lently and openly, or elfe more clofely Neighbour. 
 and flily ; the firit is the Manner of thofe 
 /^j^bat rob on the Way, or plunder Houfes, where by Force 
 ^fflfey take the Goods of their Neighbour ; the other is 
 the Way of the pelfering Thief, that takes away a 
 Man's Goods unknown to him : I (hall not difpute 
 which of thefe is the worft, 'tis enough that they are^ 
 both fuch Ads of Injuftice,as make Men odious to God, 
 unfit for human Society, and betray the A&ors to the 
 greateft Mifchiefs, even in this World, Death itfelf 
 being by Law appointed the Reward of it : And there 
 are few that follow this Trade long, but at laft 
 meet with that Fruit of it* lam fuxe, \is Madnefs for 
 
 any 
 
1 65 The Whole Duty of Man. 
 
 any to believe he (hall always fteal fecurely ; for he is 
 to contend with the Induftry of all thofe, whom he (hall 
 thus injure, whofe Loffes will quicken their Wits for 
 the finding him out ; and, which is infinitely more, he 
 is to ftruggle with the Juftice of God, which doth 
 ufually purfue fuch Men to Deftruclion, even in this 
 World j witnefs the many ftrange Difcoveries that have 
 been made of the craftieft Thieves. But however, if 
 he were fecure from the Vengeance here, I am fure no- 
 thing but Repentance and Reformation can fecure him 
 from the Vengeance of it hereafter. And now when 
 thefe Dangers are weighed, 'twill fure appear, that th« 
 Thief makes a pitiful Bargain ; he fteals his Neigh- 
 bour's Money or Cattle, and in Exchange for it he mull 
 pay his Life or his Soul, perhaps both : Ar.d if the 
 nvbole World be too mean a Price for a Sou/, as he tells 
 us, Mark viii. 36. who belt knew the Value of them, 
 having himfelf bought them ; what a llrange Madnefs is 
 it, to barter them away for every petty Trifle, as many 
 do, who have got fuch a Habit of Stealing, that not the 
 meaneft, worthlefs Thing can efcape their Fingers ? Un- 
 der this Head of Theft may be ranked the Receivers of 
 ftolen Goods, whether thofe that take them, as Part- 
 ners in the Theft, or thofe that buy them, when they 
 know or believe they are flolen. This many (that pre- 
 tend much to abhor Tr.eft) are guilty of, when they 
 can, by it, buy the thing a little cheaper than the com- 
 mon Rate. And here aifo comes in the concealing of 
 any Goods a Man finds of his Neighbour's, which 
 whomever reflores not, if he know, or can learn out, the 
 Owner, is no better than a Thief; for he with-holds 
 from his Neighbour that which properly belongs to 
 him : And fure 'twill not be uncharitable to fay, that 
 he that will do this, would likewife commit the groffer 
 Theft, were he by that no more in Danger of the Law, 
 than in this he is. 
 
 The third Part of Injuftice is Deceit ; and in that 
 there may be as many Acts as there are 
 Deceit. Occafions of Intercourfe and Dealing 
 
 between Man and Man. 
 
 2. It 
 
Sund.i2. O/Deceit in Trust, i6y 
 
 2. It were impoflible to name them all, but I think 
 they will be contained under thefe two general Deceits, 
 in Matters of Trult, and in Matters of Traffick, or Bar- 
 gaining : Unlefs it be that of G<zot/'«£, which therefore 
 here, by the way, I mull tell you, is as much a Fraud 
 and Deceit as any of the reft. 
 
 3. He that deceives a Man in any Trull that is com- 
 mitted to him, is guilty of a great Injuftice ; 
 
 and that the moll treacherous Sort of one, In Truft. 
 it is the joining of two great Sins in one, 
 Defrauding, and Prcr*ife freaking; for in all Trulls 
 there is a Promife implied, if not exprefled ; for the 
 very accepting of the Truil contains under it a Promife 
 of Fidelity. Thefe Trulls are broken fometimes to the 
 living, fometimes to the dead ; to the Living there are 
 many Ways of doing it, according to the feveral Kinds 
 of the Trull ; fometimes a Trull is more general, like 
 that of Potipbar to Jrfcph, Gen. xxxix. 4. A Man com- 
 mits to another all that he hath ; and thus Guardians 
 of Children, and fometimes Stewards, are intrulled ; 
 fometimes again it is more limited and reilrained to fome 
 one fpecial Thing : A Man intrufts another to bargain 
 or deal for him in fuch a Particular, or he puts fome 
 one Thing into his Hands, to manage and difpofe : Thus 
 among Servants, 'tis ufual for one to be intrulled with 
 one Part of the Mailer's Goods, and another with ano- 
 ther Part of them. Now in all thefe, and the like Cafes, 
 whofoever ads not for him that intrufts him, with the 
 fame Faithfulnefs that he would for himfelf, but (hall 
 either carelefly lofe, or prodigally imbezzle the Things 
 committed to him, or elfe convert them to his own Ufe, 
 he is guilty of this great Sin of betraying a Truft to the 
 Living. In like Manner, he that, being intrulled with 
 the Execution of a dead Man's Teftament, aits not ac- 
 cording to the known Intention of the dead Man, but 
 enriches himfelf by what is afligned to others, he is 
 guilty of this Sin, in refpeft of the dead; which is fa 
 much the greater, by how much the dead hath no 
 Means of remedy and Redrefs, as the Living may have. 
 It is a kind of robbing of Graves, which is a Theft of 
 which Men naturally have kX!a a Honor, that he mull 
 
 be 
 
i68 The Whole Duty of Man. ■ 
 
 be a very hardned Thief that can attempt it. But either 
 of thefe Frauds are made yet more heinous, when either 
 God or the Poor are immediately concerned in it ; that 
 is, when any thing is committed to a Man, for the Ufes 
 either of Piety or Charity : This adds Sacrilege to both 
 the Fraud and the Treachery, and fo gives him Title 
 to all thofe Curfes that attend thofe feveral Sins, which 
 are fo heavy, that he that for the prefent Gain will ad- 
 venture on them, makes as ill, nay, a much worfe Bar- 
 gain than Gehazi, z Kings v. 27. who, by getting the 
 Raiment of Naaman, got his Lefrofy too. 
 
 4. The fecond Sort of Fraud is in Matters of Traffick 
 
 and Bargain, wherein there may be De- 
 In Traffick. ceit both in the Seller and Buyer ; that 
 
 of the Seller is commonly either in con- 
 cealing the Faults of the Commodity, or elfe in over- 
 rating it. 
 
 5. The Ways of concealing its Faults are ordinarily 
 
 thefe ; either firft, by denying that it 
 The Seller s hath any fuch Fault, nay, perhaps, com- 
 concealing the mending it for the dired contrary Qua- 
 Faults of his lity ; and this is downright Lying, and 
 Ware. fo adds that Sin to the other ; and if 
 
 that Lye be confirmed by an Oath, as it 
 is too ufually, then theyet greater Guilt of Perjury comes 
 in alfo ;_ and then what a Heap of Sins is here gathered 
 together ? abundantiy enough to fink a poor Soul to 
 DePtruction, and all this only to fkrew a little more Mo- 
 ney out of his Neighbour's Pocket, and that fometimes 
 fo very little, that 'tis a Miracle that any Man that 
 thinks he hath a Soul, can fet it at fo miferable and 
 contemptible a Price. A fecond Means of concealing 
 is by ufing fome Art to the Thing to make it look fair, 
 and to hide the Faults of it ; and this is acting a Lye, 
 though it be not fpeaking one, which amounts to the 
 fame Thing, and has furely in this Cafe as much of the 
 Intention of Cheating and Defrauding, as the raoft im- 
 pudent forfwearing can have. A third Means is the 
 picking out ignorant Chapmen : This is, I believe, an 
 Art too well known amc 4 g Tradefmen, who will not 
 bring out their faulty Waies to Men of Skill, but keep 
 
 them 
 
Sund. i2. O/Deceit in Traffick. 169 
 
 them to put off to fuch, whofe Unfkilfulnefs may make 
 them pafiable with them. And this isftill the fame De- 
 ceit with the former 5 for it all tends to the fame End, 
 the cozening and' defrauding ef the Chapman ; and 
 then it is not much odds, whether I make ufe of my 
 ow 1 Art, or his Weaknefs, for the Purpofe. This is 
 certain, he that will do juflly, mull let his Chapman 
 know what he buys j and if his own Skill enable him 
 not to judge (nay, if he do not a&ually find out the 
 Fault) thou art bound to tell it him ; o herwife thou 
 makeft him pay for iomewhat which is not there, he 
 prefuming there is that good Quality in it, which thou 
 knowelt is not : And therefore thou mayeft as honeft- 
 ly take his Money fur fome Goods of another Man's, 
 which ihou knowelt thou canft never put into his Pof- 
 feilion, which I fuppofe no Man will deny to be an ar- 
 rant Cheat. To this Head of Concealment may be 
 referred that Deceit of fulfe Weights and Meafures : 
 For that is the concealing from the Buyer a Defect in 
 the Quantity, as the other was in the Quality of the 
 Commodity, and is agiin the making him pay for what 
 he hath not. This Sort of Fraud is pointed at particu- 
 larly by Solomon, Prov. xi. I. with this Note upon it, 
 That // is an Abomination to the lord. 
 
 6. The fecond Pait of Fraud in the Seller lies in 
 Over-rating the Commodity : Though he 
 have not difguifed or concealed the Faults His Over- 
 of it, and fo have dealt fairly in that re- rating it. 
 fpe&, yet if he fet an unreafonable Price 
 upon it, he defrauds the Buyer. I call that an un- 
 reafonable Price, which exceeds the true Worth of the 
 Thing, confidered with thofe moderate Gains which 
 all Tradefmen are prefumed to be allowed in the Sale.< 
 Whatever is beyond this mud, in all Likelihood, be 
 fetched in by fome of thefe Ways ; as, nrit, by taking 
 Advantage of the Buyer's Ignorance in the Value of the 
 Thing, which is the fame with doing it in the Good- 
 nefs, which hath already been (hewed to be a Deceit : 
 Or, fecondly, by taking Advantage of his Neceffity : 
 Thou findeft a Man hath prefent and urgent Need of 
 fuch a Thing, and therefore takeft this Opportunity to 
 
 fet 
 
170 Ttoe Whole Duty of Man. 
 
 fet the Bice upon him. But this is that very Sin of 
 Extortion and Oppreffion fpoken of before; for it is 
 fure nothing can juftly raife the Price of any thing, but 
 either its becoming dearer to thee, or its being fome 
 way better in itfelf : But the Neceffity of thy Brother 
 caufes neither of thefe ; his Nakednefs doth not make 
 the Clothes thou felled him, (land thee in ever the 
 more, neither doth it make them any way better ; and 
 therefore to rate them ever the higher, is to change the 
 way of Trading, and fell even the Wants and Neceffi- 
 tiesof thy Neighbour, which fure is a very unlawful 
 Vocation; Or, thirdly, it may be by taking Advan- 
 tage of the Indifcretion of the Chapman. A Man per- 
 haps earneftly fancies fuch a thing; and then fuffers that 
 Fancy (o to over-rule his Reafon, that he refolves to 
 have it upon any Terms. If thou findeft-this in him, 
 and thereupon raifeft thy Rate, this is to make him buy 
 his Folly, which is of all others the deareft Purchafe : 
 It is fure his Fancy adds nothing to the real Value, no 
 more than his Neceffity did in the former Cafe, and 
 therefore mould not add to the Price. He therefore 
 that will deal juftly in the Bufinefs of felling* mull not 
 catch at all Advantages, which the Temper of his Chap- 
 man may give ; but confider foberly what the Thing is 
 worth, and what he would afford it for to another, of 
 whom he had no fuch Advantage, and accordingly rate 
 it to him at no higher a Price. 
 
 7. On the Buyer's Part there are not ordinarily fo' 
 
 many Opportunities of Fraud : Yet it is 
 Fraud in poffible a Man may fometimes happen to 
 the Buyer, fell fomewhat, the Worth whereof he is 
 
 not acquainted with, and then it w r ill be 
 as unjuft for the Buyer to make Gain by his Ignorance, 
 as in the other Cafe it was for the Seller : But that 
 which often falls out is the Cafe of Neceffity, which may* 
 as probably fall on the Seller's Side, as the Buyer's. 
 A Man's Wants compel him to fell, and permit him 
 not to flay to make the beft Bargain, but force him- to 
 take the firit OfFer j and here for the Buyer to grate 
 upon him, becaufe he fees him in that Strait, is the 
 fame Fault which I before ihewed it to be in the Seller. 
 
 8. In 
 
Sund.i2. Of Deceit z>/Tr aff ick. 171 
 
 £. In this whole Bufmefs of Trafnck there are fo 
 many Opportunities of Deceit, that a 
 Man had need fence himfelf with a very Many Tempta- 
 firm Refolution, nay, Love of Juftice, tions to Deceit 
 or he will be in Danger to fall under in Trajfick. 
 Temptation ; for, as the wife Man fpeaks, 
 Eccluf. xxvii. 2. A-i a Nail flicks fafi between the Join- 
 ing* of the Stones, fo doth Sin (lick faft between buying 
 and felling. It is fo interwoven with all Trades, fo 
 mixt with the very firft Principles and Grounds of them, 
 that it is taught together with them, and fo becomes 
 Part of the Art: So that he is now a-days fcarce 
 thought fit to manage a Trade, that wants it ; while he 
 that hath mod of this black Art of defrauding, ap- 
 plauds and hugs himfelf, nay, perhaps, boafts to others 
 how he hath over-reached his Neighbour. 
 
 What an intolerable Shame is this, that we Chriftians, 
 who are by the Precepts of our Mailer 
 fet to thofe higher Duties of Charity, The Common' 
 mould, inftead of praclifing them, quite nefs of ln~ 
 unlearn thofe common Rules of Juftice, jujiice a Re- 
 which meer Nature teaches? For, I proach to 
 think I may fay, there are none of thofe Cbrijlianity. 
 feveral Branches of Injullice towards the 
 PojTeflions of our Neighbour, which would not be ad- 
 judged to be fo by any fober Heathen. So that, as St. 
 Paul tells thofe of the Circumcifion, that the Name of 
 God <was blafpbemed among the Gentiles, by that Un- 
 agreeablenefs that was betwixt their Practice and their 
 Law, Rom. ii. 24. fo now may it be faid of us, that 
 the Name of Cbrijl is blajpbemed among the Turks and 
 Heathens, by the vile and fcandalous Lives of us, who 
 call our felves Chriftians, and particularly in this Sin of 
 Injullice. For Shame, let us at laft endeavour to wipe 
 off th's Reproach from our Profeflion, by leaving thefe 
 Pradices, to which methinks this one fingle Coniidera- 
 tion mould be enough to perfuade us. 
 
 9. Yet 
 
172 the Whole Duty of Man. 
 
 9. Yet befides this, there want not others j among 
 which one there is of fuch a Natuie. as may 
 It is not the prevail with the arrameft Worldling, and 
 way to en- that is, that this Courfe doth not really tend 
 rich, a Man. to the enriching of him ; there is a fecret 
 Curfe goes along with it, which, like a 
 Canker, eats out all the Benefit was expe&ed from it. 
 This no Man can doubt, that believes the Scripture, 
 where there are Multitudes of Texts to this Purpofe : 
 Thus Prov. xxii. 16. He that oppreffeth the Poor to en- 
 creafe his Riches \ fhailfurely come to mount. So Hahak. ii. 
 6. Woe to him that increafeth that which is not his ! bow 
 long ? And to him that ladethhimfelf with thick Clay ; 
 Shall they not rife up fuddenly that Jhall bite thee ? and 
 awake that Jhall vex thee? and thoujhalt be for Booties 
 unto them. This is commonly the Fortune of thofe that 
 fpoil and deceive others, they at laft meet with fome 
 that do the like to them. But the Place in Zecbary is 
 moll full to this Purpofe, Chap. v. where, under the Sign 
 of a flying Roll, is fignined the Curfe that goes forth 
 againft this Sin, ver. 4. I will bring it forth, faith the 
 Lord of Hofs, and it Jhall enter into the Houfe of the 
 Thief and into the Houje of him that fwearetbfalfe'y 
 by my Name ; and it Jhall confume it, with the Timber 
 thereof and with the Stones thereof. Where, you lee 
 Theft and Perjury are the two Sins againft which this 
 Curfe is aimed ^and they too often go together in the 
 Matter of defrauding) and the Nature of this Curfe is 
 to confume the Houfe; to make an utter Deftruclion of 
 all that belongs to him, that is guilty of either of thefe 
 Sins. Thus, whilft thou art ravening after thy Neigh- 
 bour's Goods or Houfe, thou art but gathering Fuel to 
 burn thine own. Andahe Effect of thefe Threatnings 
 of God we daily fee in the ftrange Improfperoufnefs 
 of ill gotten Eftates, which every Man is apt enough to 
 obferve in other Men'? Cafes : He that fees his Neigh- 
 bour decline in his Eftate, can prefently call to mind, 
 This was gotten by Oppreflion or Deceit ; yet fo fottilh 
 are we, fo bewitched with the Love of Gain, that he that 
 makes this Obfervation, can feldom turn it to his own 
 Ufe, is neverthelefc greedy or unjult himfelf,for all that 
 Vengeance he difcerns upon others. 10. But 
 
Sund. 12. Of Deceit in Tr affick. 173 
 
 10. But alas ! if thou couldeft be fure that thy unjuft 
 Pofleffions fhould not be torn from thee, 
 yet, when thou remembereft how dear It ruins the 
 thou muft pay for them in another Soul eternally. 
 World, thou halt little Reafon to brag 
 of thy Prize. Thou thinkeft thou haft been very cun- 
 ning, when thou halt over-reached thy Brother - t but, 
 God knows, all the while there is another over reaching 
 thee, and cheating thee of what is infinitely more pre- 
 cious, even thy Soul ; The Devil herein deals with 
 thee as Filhers ufe to do ; thofe that will catch a great 
 Fifh, will bait the Hook with a lefs, and fo the great 
 one, coming with Greed inefs to devour that, is himfelf 
 taken. So thou that art gaping to fwallow up thy poor 
 Brother, art thy felf made a Prey to that great Devour- 
 er. And alas ! what will it eafe thee in Hell, that thou 
 haft left Wealth behind thee upon Earth, when thou 
 (halt there want that which the meaneft Beggar here 
 enjoys, even a Drop of Water to cool thy Tongue ? 
 Confider this, and from henceforth refolve to employ 
 all that Pains and Diligence thou haft ufed to deceive 
 others, in refcuing thy felf from the Frauds of the grand 
 Deceiver. 
 
 11. To this Purpofe it is abfolutely neceflary, that 
 thou make Reftitution to all whom thou 
 haft wronged ; for as long as thou keep- The Necejfity 
 eft any thing of the unjuilGain, *tis as it of Reftitution. 
 were an earneft Penny from the Devil, 
 which gives him full Right to thy Soul. But perhaps it 
 may be faid, It will not in all Cafes be poffible to make 
 Reftitution to the wronged Party ; peradventure he 
 may be dead : In that Cafe then make it to his Heirs, - 
 to whom his Right defcends. But it may farther be 
 objected, That he that hath long gone on in aCourfe of 
 Fraud, may have injured many that he cannot now re- 
 member, and many that he hath no Means of finding 
 out : ■ In this Cafe, all I can advife is this ; firft, to be 
 as diligent as is poffible, both in recalling to mind who 
 they weie, and endeavouring to find them out ; and 
 when, after all tny Cure.tnat proves impoiiible, let thy 
 Reftitutioas be made to the Poor ; and that they may 
 
 not 
 
1 74 *lhe Whole Duty of Man. 
 
 not be made by Halves, be as careful as thou canft to 
 reckon every the leaft Mite of unjuft Gain ; But when 
 that cannot exactly be done, as 'tis fure it cannot by 
 thofe who have multiplied the Adls of Fraud, yet even 
 there let them make fome general Meafures, whereby 
 to proportion their Reftitution : As for Example, A 
 Tradefman that cannot remember how much he hath 
 cheated in every fingle Parcel, yet may poflibly guefs 
 in the Grofs whether he have ufually over- reached to 
 the Value of a third or a fourth Part of the Wares ; 
 and then what Proportion foever he thinks he has {o 
 defrauded, the fame Proportion let him now give out 
 of that Eftate he hath raifed by his Trade. But herein 
 it concerns every Man to deal uprightly, as in the Pre- 
 fence of God, and not to make Advantage of his own 
 Forgetfulnefs, to the cutting fhort of the Reftitution, 
 but rather go on the other Hand, and be fure rather to 
 give too much than too little. If he do happen to 
 give fomewhat over, he need not grudge the Charge of 
 fuch a Sin-Offering j and 'tis fure he will not, if he do 
 heartily defire an Atonement. Many other Difficulties 
 there may be in this Bufinefs of Reftitution, which will 
 not before feen, and fo cannot now be particularly fpoken 
 to : But the more of thofe there are, the greater Hor- 
 ror ought Men to have of running into the Sin of In- 
 juftice, which it will be fo difficult, if not impoffible 
 for them to repair ; and the more careful ought they 
 to be to mortify that which is the Root of all Injuftice, 
 to wit, Covetoufnefs. 
 
 SUN- i 
 
Sund 13. Of False Reports, £s?f. 175 
 SUNDAY XIII. 
 
 Of Falfe Reports, Falfe Witnefs, Slanders^ 
 Whifpenngs : Of Scoffing for Infirmities, 
 Calamities. Sins, &c. Of Pcfitive Jufiice, 
 "Truth : Of Lying : Of Envy and Detrac- 
 tion : Of Gratitude, &c. 
 
 THE fourth Branch of negative Ju- Sect. I* 
 ftice concerns the Credit of our 
 Neighbour, which we are not to leflen or His Credit, \ 
 impair by any Means, particularly not 
 by falfe Reports. Of falfe Reports there may be two 
 Sorts ; the one is, when a Man fays fomething of his 
 Neighbour, which he diieclly knows to be falfe ; the 
 other, wherLpoflibly he has fome flight Surmife or Jea- 
 loufy of the Thing ; but that upon fuch weak Ground?, 
 that 'tis as likely to be falfe as true. In either of thcfe 
 Cafes there is a great Guilt lies upon the Reporter. That 
 there doth fo in the firft of them, no body will doubt ; 
 every one acknowledging that it is the greatert Bafenefs 
 to invent a Lye of another : But there is as little Rea- 
 fon to queftion the other; for he that reports a thing as 
 a Truth, which is but uncertain, is a Lyar alfo ; or if 
 he do not report it as a Certainty, but only as a Proba- 
 bility, yet then, though he be not guilty of the Lye, 
 yet he is of the Injuftice of robbing his Neighbour of 
 his Credit; for there is fuch an Aptnefs in Men to be- 
 lieve ill of others, that any the lighted Jealoufy will, 
 if once it be fpread abroad, ferve for that Purpofe ; and 
 fure it is a mod horrible Injuftice, upon every flight 
 Surmife and Fancy, to hazard the bringing fo great an 
 Evil upon another ; efpecially when it is confidered, 
 that thofe Surmifes commonly fpring rather from fome 
 Cenforioufnefr, Peeviflinefs, or Malice in the Surmifer, 
 lhan from any real Fault in the Perfon fo fufpected. 
 
 I 2. The 
 
i j6 The Whole Duty of Man. 
 
 2. The manner of fpreading thefe falfe Reports of 
 
 both Kinds, is not always the fame ; 
 Falfe Witnefs. fometimes it is more open and avowed, 
 
 fometimes more clcfe and private : The 
 open is many times by falfe Witnefs before the Courts 
 of Juftice; and this not only hurts a Man in his Credit, 
 but in other refpeds alfo : 'Tis the delivering him up 
 to the Punifhment of the Law ; and according to the 
 Nature of the Crime pretended, does him more or lefs 
 Mifchief ; But if it be of the higheft Kind, it may con- 
 cern his Life, as we fee it did in Naboth's Cafe, 
 i Kings xx). How great and crying a Sin it is in this 
 Refpect, as alfo in that of the Perjury, you may learn 
 from what hath been faid of both thofe Sins. I am now 
 to confider it only as it touches the Credit ; and to that 
 it is a moft grievous Wound, thus to have a Crime 
 publickly witneffed againit one, and fuch -as is fcarce 
 curable by any thing that can afterwards be done to clear 
 him ; and therefore whoever is guilty of this, doth a moll 
 outrageous Injuftice to his Neighbour. This is that which 
 is exprefly forbidden in the Ninth Commandment, and 
 was by God appointed to be punifhed by the inflicling 
 of the very fame Suffering upon him, which his falfe 
 Tellimony aimed to bring upon the other, Deut. xix. 16. 
 
 3. The fecond open Way of fpreading thefe Reports, 
 
 is by a publick and common declaring 
 Public k Slan- of them ; though not before the Magi- 
 der. ftrate, as in the other Cafe, yet in all 
 
 Companies, and before fuch as are like- 
 ly to carry it farther ; and this too is ufually done with 
 bitter Railings and Reproaches ; it being an ordinary 
 Art of Slanderers to revile thofe whom they flander, 
 that fo by the Sharpnefs'of the Accufation, they may 
 have the greater Impreffjon on the Minds of the Hear- 
 ers. This, both in refp££^ of the Slander and the 
 Railing, is a high Injury, and both of them fuch as de- 
 bar the Committers from Lleaven. Thus Pfal. xv. 
 \vhere the upright Man is defcribed, tha't (hall have his 
 Part there, this is one fpecial Thing, <ver. 3. *Ihat he 
 flandereth not his Neighbour. And for Railing, the 
 Apollle infeveral Places reckons it among thofe Works 
 
 of 
 
Sund. 13. O/Whispering, &c. 1.77 
 
 of the Flefli, which are to fhut Men out, both from the 
 Church here, by Excommunication, as you may fee, 
 1 Cor. xv. 11. and from the Kingdom of God here- 
 after, as it is, 1 Cor. vi. 10. 
 
 4. The other more clofe and private Way of fpread- 
 ing fuch Reports, is that of the Whif- 
 perer ; he that goes about from one to Whifpering» 
 another, and privately vents his Slan- 
 ders, not out of an Intent by that Means to make them 
 lefs publick, but rather more : This Trick of deliver- 
 ing them by Way of Secret, being the Way to make 
 them both more believed, and more fpoken of too ; 
 for he that receives fuch a Tale as a Secret from one, 
 thinks to pieafe fome Body elfe by delivering it as a 
 Secret to him alfo ; and (o it pafTes from one hand to 
 another, till at lad it fpreads over a whole Town. This 
 Sort of Slanderer is of all others the moft dangerous, for 
 he works in the dark, ties all he fpeaks to, not to own 
 him as the Author : So that whereas in the more pub- 
 lick Accufations the Party may have fome Means of 
 clearing himfelf, and detecting his Accufer, here he 
 mall have no Pembility of that ; the Slander, like a 
 fecret Poifon, works incurable effects before ever the 
 Man difcern it. This Sin of Whifpering is by St. Paul 
 mentioned among thofe great Crimes, which are the 
 Effects of a Reprobate Mind, Rom. i. 29. It is indeed 
 one of the moiV incurable Wounds of this Sword of the 
 Tongue, the very Bane and Ped of human Society ; 
 and that which not only robs fingie Perfons of their 
 good Names, but oftentimes whole Families, nay, pub- 
 lick Societies of Men, of their Peace : What Ruins, 
 what Confufions, hath this one Sin wrought in the 
 World? 'Tis Solomon's Obfervation, Prov. xviii. 28. 
 thuta Whifperer feparatetb chief Friends : And fureone 
 may truly fay of Tongues thus employed, that they are 
 fet on Fire of Hell, as St. James faith, Chap. iii. 6. 
 
 5. This is fuch a Guilt, that we are to beware of all 
 the Degrees of Approach to it, of which « , « 
 
 there are feveral Steps ; the firll is, the £lve * a e P s 
 giving Ear to, and cheriming of thofe « . 
 that come with Slanders : For they that m ' 
 
 I 2 entertain 
 
178 tte Whole Duty of Man. 
 
 entertain and receive them, encourage them in the 
 Practice ; for, as our common Proverb fays, If there 
 nvere no Receiver \ there would be noThief \ fo, if there 
 were none that would give Ear to Tales, there would be 
 no Tale-bearers. A fecond Step is, The giving too 
 eafy Credit to them ; for this helps them to attain Part 
 of their End. They defire to get a general ill Opinion 
 ©f fuch a Man ; but the Way of doing it muft be, by 
 cauling it firft in particular Men ; and if thou fufFer 
 them to do it in thee, they have fo far profpered in their 
 Aim. And for thy own Part, thou doeft a great Injuf- 
 tice to thy Neighbour, to believe 111 of him, without a 
 juft Ground, which the Accufation of fuch a Perfon cer- 
 tainly is not. A third Step is, The reporting to others, 
 what is thus told thee ; by which thou makeft thyfelf 
 directly a Party in the Slander ; and after thou haft un- 
 juftly withdrawn from thy Neighbour thy own good O- 
 pinion, endeavoured to rob him alfo of that of others. 
 This is very little below the Guilt of the firft Whifperer, 
 and tends as much to the Ruin of our Neighbour's Cre- 
 dit. And thefe*feveral Degrees have fo clofe a Depen- 
 dance upon one another, that it will be very hard for 
 him that allows himfelf the firft, to efcape the other : 
 And indeed, he that can take Delight to hear his Neigh- 
 bour defamed, may well be prefumed of fo malicious a 
 Humour, that it is not likely he fhould ftick at fpreading 
 the Slander. He therefore that will preferve his Inno- 
 cence in this Matter, muft never, in the leaft Degree, 
 cherifti or countenance any that brings thefe falfe Reports: 
 And it is not lefs neceffary to his Peace, than to his In- 
 nocence ; for he that once entertains them, muft never 
 expect Quiet, but fhall be continually incited and ftirred 
 up, even againft his neareft and deareft Relations ; fo 
 that this Whifperer and Slanderer is to be looked on by- 
 all as a common Enemy, he being fo as well to thofe to ' 
 whom, as of whom he fpeaks. 
 
 6. But befides this grafter Way of flandering, there is 
 n r , another, whereby we may impair and 
 
 ^'-W and leflen the Credit of our Neighbour, and 
 ocojfing. that ^ by Contempt and Defpifmg; one 
 
 Common Effect whereof is fcoffing and deriding him. 
 
 This 
 
Sund. 13. ScofRng/<?r Infirmities, &c. 179 
 
 This is very injurious to a Man's Reputation. For the 
 Generality of Men do rather take up Opinions upon 
 Truft, than Judgment ; and therefore, if they fee a 
 Man defpifed and fcorned, they will be apt to do the 
 like. But befides this Effect of it, there is a prefent 
 Injuftice in the very Ad of defpiiing and fcorning others. 
 There are ordinarily but three Things which are made 
 the Occafions of it (unlefs it be with fuch, with whom 
 Virtue and Godlinefs are made the mod reproachful 
 Things, and fuch defpifing is not only an Injury to our 
 Neighbour, but even to God himfelf, for whofe Sake it 
 is that he is fo defpifed.) Thofe three are, firft, the 
 Infirmities; fecondly, the Calamities; thirdly, the Sins 
 of a Man : And each of thefe are very far from being 
 Ground of our triumphing over him. 
 
 7. Firft, for Infirmities, be they either of Body or 
 Mind, the Deformity and Unhandfomenefs 
 
 of the one, or the Weaknefs and Folly of For lnfir- 1 
 the other, they are Things out of his mities. 
 Power to help, they are not his Faults, but 
 the wife Difpenfation of the great Creator, who beftows 
 the Excellencies of Body and Mind as he pleafes ; and 
 therefore to fcorn a Man becaufe he hath them not, is, 
 in Effect, to reproach God, who gave them not to him. 
 
 8. So alio for the Calamities and Miferies that befal 
 a Man, be it Want, or Sicknefs, or what- 
 ever elfe, thefe alfo come by the Provi- For Cala- 
 dence of God, whoraifeth up, and pulleth mities. 
 down, as feems good to him, and it be- 
 longs not to us to judge what are the Motives to him to 
 do fo, as many do, who, upon any Affliction that befals 
 another, are prefently concluding, that fure it is ibme 
 extraordinary Guilt that pulls this upon him, though 
 they have no Particular to lay to his Charge. This 
 rafh Judgment our Saviour reproves in the Jews, 
 Luke xiii. where on Occafion of the extraordinary Suffer- 
 ings of the Galileans, he afks them, <ver. 2.3. Suppofe 
 ye that thefe Galileans were Sinners abwe all the Gak'- 
 leans, bec&ufe they fuffered fuch Things ? 1 tell you, 
 iVtfy, hut except ye repent, ye Jhall all liktwife pcri/b. 
 When we fee God's Hand heavy upon others, it is no 
 
 I3 ' Part 
 
I So. The Whole Duty of Man. 
 
 Part of our Bufinefs to judge them, butourfelves ; and 
 by Repentance to prevent what our own Sins have de- 
 ferved. But to reproach and revile any that are in 
 ■Affiiclion, is that barbarous Cruelty taken Notice of by 
 the Pfalmift, as the Height of Wickednefs. FCal. Ixix. 
 •26. They per fe cute him ^vkom thou haft /mitten, and 
 they talk to the Grief of thofe whom thou haft wounded. 
 In all the Miferies of others Companion becomes a Debt 
 to them : How unjuft are they then, that inflead of 
 paying them that Debt, afftidt them with Scorn and 
 Reproach. 
 
 9. Nay, the very Sins of Men, though, as they have 
 
 more of their Wills in them, they may 
 Tor Sins. feem more to deferve Reproach, yet 
 
 certainly they alfo oblige us to the for- 
 mer Duty of Compafiion, and that in the higheft De- 
 gree, as being the Things, which of all others make 
 a Man the moil miferable. In all thefe Cafes, if we 
 confider how fubject we are to the like ourfelves ; and 
 that it is only God's Mercy to us, by which we are pre- 
 served from the worft that any Man elfe is under, it 
 will furely better become us to look up to him with 
 Thankfulnefs, than down on them with Contempt and 
 Defpifing. Thus you fee the direct Injuftice of fcorning 
 and contemning our Brethren ,• to which, when that 
 other is added, which naturally follows as a Confequent 
 of this, to wit, the begetting the like Contempt in 
 others, there can fure be no doubt of its being a great 
 and horrible Injuftice to our Neighbour, in refpecl of 
 his Credit. 
 
 10. Now, how great the Injury of deftroying a Man's 
 
 Credit is, may be meafured by thefe 
 Deftroying the two Things ; firft, the Value of the 
 Credit, a great Thing he is robbed of; and, fecondly, 
 Injury. the Difficulty of making Reparations. 
 
 For the firft, 'tis commonly known, that 
 a Man's good Name is a Thing he holds moft precious, 
 oftentimes dearer than hisLife,as we fee by the Hazards 
 Men fometimes run, to preferve even'a miftaken Repu- 
 tation : But 'tis fure it is that, which hath even by fo- 
 ber Men been efteemed one of the greateil Happineffes of 
 
 Life i 
 
Sund.13. Credit of our Neighbour. 181 
 Life ; and to fome Sort of Men, fuch efpecially as fub- 
 fitt by Dealings in the World, 'tis fo necelTary, that 
 it may well be reckoned as the Means of their Liveli- 
 hood ; and then fure it is no flight Matter to rob a Man 
 of what is thus valuable to him. 
 
 11. Secondly, the Difficulty of making Reparations 
 increafeth the Injury, and that is fuch 
 in this Cafe of Defamation, that I may And irrefra- 
 rather call it an Impoflibility, than a ruble. 
 Difficulty : For when Men are pofTef- 
 fed of an ill Opinion of a Perfon, it is no eafy Matter 
 to work it out ; fo that the Slanderer is herein like a 
 young Conjurer, that raifes a Devil he knows not how 
 to lay again. Nay, fuppofe Men were generally as 
 willing to lay down ill Conceits of their Neighbour*, 
 as they are to take them up ; yet, how is it poifible for 
 him that makes even the mod publick Recantation of 
 his Slander, to be fure, that every Man that hath come 
 to the Hearing of the one, (hall do fo of the other alio ? 
 And if there be but one Perfon that doth not, (as pro- 
 bably there will be many) then is the Reparation it i II 
 fhort of the Injury. 
 
 1 2. This Confideration is' very fit to make Men afraid 
 of doing this Wrong to their Neighbour ; 
 but let it not be made Ufe of to excufe Tet e-vtry 
 thofe that have already done the Wrong, guHty Per Tot? ' 
 from endeavouring to make the bell Re- muft do all be 
 paration they can ; for though it :s can to repair 
 Odds, it will not equal the Injury, )et the Injury. 
 let them however do what they are able 
 towards it. And this is fo neceflary towards the ob- 
 taining Pardon of the Sin, that none mull expect the 
 one, that do not perform the other. Whoever there- 
 fore fets himfelf to repent of his Faults of this Kind, 
 muft by all prudent Means endeavour to reftore his 
 Neighbour to that Degree of Credit he hath deprived 
 him of; and If that be not to be done, without bring- 
 ing the Shame upon himfelf of confefiing publickly the 
 Slander, he muft rather fubmit to that, than be wanting 
 to this neceflary Part of JulHce, which he owes to the 
 wronged Party. 
 
 1 4 i 3 .T!ias 
 
 
1 82 The Whole Duty of Man. 
 
 13. Thus I have gone through thefe four Branches of 
 Negative Juftice to our Neighbour ; 
 Jujlice in the wherein we muft yet farther obferve, 
 Thoughts. that this Juftice binds us, not only in 
 
 refpe£t of our Words and Actions, but of 
 ©ur very Thoughts and Affections alio : We are not 
 only forbid to hurt, but to hate ; not only reftrained 
 from bringing any of thefe Evils fore- mentioned upon 
 him, but we muft not fo much as wifh them before, 
 nor delight in them after they are befallen him j we 
 muft take no Pleafure either in the Sin of his Soul, or 
 Hurt of his Body ; we muft not envy him any good 
 thing he enjoys, nor fo much as wi(h to poiTefs ourielves 
 of it : Neither will it fuffice us, that we fo bridle our 
 Tongue, that we neither flander nor revile, if we have 
 that Malice in our Hearts, which makes us wifh his 
 Difcredit, or rejoice when we find it procured, though 
 we have no hand in the procuring it. This is the pe- 
 culiar Property of God's Laws, that they reach to the 
 Heart, whereas Men's can extend only to the Words 
 and Aclions ; and the Reafon is clear, becaufe he is the 
 only Law-giver that can fee what is in the Heart : 
 Therefore, if there were the perfe&elt Innocency in our 
 Tongue and Hands, yet, if there be not this Purity of 
 Heart, it will never ferve to acquit us before him. The 
 Counfel therefore of Solomon is excellent, Prov. iv. 23. 
 Keep thy Heart 'with all Diligence, for out of it are the 
 Jfues of Life. Let us ftriftly guard that, fo that no 
 malicious, unjuft Thought enter there ; and that not 
 only as it may be the Means of betraying us to the 
 groiTer A&, butalfo as it is in itfelf fuch a Pollution in 
 God's Sight, as will unfit us for the blelTed Vifion of 
 God, whom none but the pure in Heart have Promife 
 of feeing, Matt. v. 8. BlefJ'ed are the pure in Heart, for 
 they Jball fee God. 
 
 j 4. I come now to fpeak of the pofitive Part of Ju- 
 ftice ; which is, the yielding to every 
 Po/iti'v* Ju- Man that which by any Kind of Right 
 fice. he may challenge from us. Of thefe 
 
 Dues there are fame that are general to 
 all Mankind j others, that are reftrained within fome 
 
 certain 
 
Sund. 13. The Sin c/Lyino. 1S3 
 
 certain Conditions and Qualities of Men, and become 
 due only by Virtue of thofe Qualifications. 
 
 15. Of the firft Sort, that is, thofe that are due to all 
 Men, we may reckon, firft, the fpeaking 
 
 Truth, which is a common Debt we Speaking Truth 
 owe to ail Mankind : Speech is given us a Due to all 
 as the Inftrument of Intercourse and So- Men. 
 ciety one with another, the Means of 
 difcovering the Mind, which otherwife lies hid and 
 concealed ; fo that were it not for this, our Converfa- 
 tions would be but the fame as of Beafts. Now this 
 being intended for the good and Advantage of Mankind, 
 it is a Due to it, that it be ufed to that Purpofe; but 
 he that lyes is fo far from paying that Debt, that on 
 the contrary, he makes his Speech the Means of injur- 
 ing and deceiving him he fpeaks to. 
 
 16. There might much be faid to fhew the feveral 
 Sorts of Obligations we lie under to 
 
 fpeak Truth to all Men : But fuppofing Lying exprejly 
 I write to Chriftians, I need not infill forbidden in 
 upon any other than the Commands we Scripture, 
 have of it in Scripture : Thus Ephef. iv. 
 25. the Apoftle commands, that Putting anvay Lying, 
 they fpeak every Man Truth with his Neighbour ; And 
 again, Col. iii. 9. Lye not one to another. And Prov. vi. 
 1 j. a lying Tongue is mentioned as one of thofe Things 
 that are Abominations to the Lord. Yea, fo much doth 
 he hate a Lye, that it is not the moil pious and religious 
 End that can reconcile him to it : The Man that lyes, 
 though in a Zeal to God's Glory, (hall yet be judged as 
 a Sinner. Rom. iii. 7. What (hall then become of thofe 
 Multitudes of Men that lye on quite other Ends ? Some 
 out of Malice, to mifchief others ; fome out of Cove- 
 toufnefs, to defraud their Neighbours ; fome out of 
 Pride, to fet themfelves out ; and fome out of Fear, to 
 avoid Danger, or hide a Fault. But of a yet flranger 
 Sort than all thefe, are thofe that do it, without any 
 difcernible Temptation ; that will tell Lyes by way of 
 Story, take Pleafure in telling incredible Things, from 
 which themfelves reap nothing but the Reputation of 
 impertinent Lyars. 
 
 13 17. Ampjij 
 
184 ^ Whole Duty of Man. ' 
 
 17. Among thefe divers Kinds ofFalfhood, Truth is 
 
 ,_., become fuch a Rarity among us, that 
 
 Ihe great . ^ a moft difficult Matter t0 find fuch 
 
 Commonncfs and a MaR a£ ^^ defcribes> p/fl/> xv 2% 
 tolly of this nai j- peaketh thg <r rut hfrom his Heart. 
 Men have fo glibbed their Tongues to 
 Lying, that they do it familiarly upon any or no Occa- 
 fion, never thinking that they are obferved either by 
 God or Man : But they are extremely deceived in 
 both ; for there is fcarce any Sin (that is at all endea- 
 voured to be hid) which . is more difcernible, even to 
 Men ; They that have a Cuftom of Lying, feldom fail 
 (be their Memory never fo good) at fome time or other 
 to betray themfelves ; and when they do, there is no fort 
 of Sin meets with greater Scorn and Reproach ; a Lyar 
 being by all accounted a Title of the greateft Infamy 
 and Shame. But as for God, 'tis Madnefs to hope that 
 all their Arts can difguife them from him, who needs 
 none of thofe cafual Ways of Difcqvery, which Men do, 
 but fees the Heart, and fo knows, at the very inftant of 
 fpeaking, the Falfhood of what is faid : and then by his 
 Title of the God of Truth, is tied not only to hate, but 
 punifh it : And accordingly you fee, Rev. xxii. that 
 the Lyars are in the Number of thofe that are (hut out 
 of the New Jerufalem ; and not only fo, but alfo have 
 their Fart in the Lake that burneth with Fire and 
 Brimfone. If therefore tfiou be not of the Humour of 
 that unjuft Judge Chriji fpeaks of, Luke xviii. 2. who 
 neither feared God nor regarded Man, thou mult refolve 
 on this Part of Juftice, the putting away Lying, which 
 is abhorred by both. 
 
 18. A fecond Thing we owe to all, is Humanity and 
 
 Courtefy of Behaviour*; contrary to that 
 Courteous Be- fullen Churlilhnefs we find fpoken of 
 hawour a Due in Nabal, who was of fuch a Temper, 
 to all Men. that a Man could not fpeak to him, 
 
 1 Sam. xxv. 17. There is fure fo much 
 ©f Refpett due to the very Nature of Mankind, that no 
 accidental Advantage of Wealth or Honour, which one 
 Man hath above another, can acquit him from that 
 Debt to it, even in the Perfon of the meaneft ; ^nd 
 
 therefore 
 
Sand. 13. Virtue <?/Mee k.ness,&V. 185 
 
 therefore that crabbed and harm Behaviour to any that 
 
 bears but the Form of a Man, is an Injuftice to that 
 
 Nature he partakes of : And when we confider how 
 
 much that Nature is dignified by the Son of God his 
 
 taking it upon him, the Obligation to reverence it is yet 
 
 greater, and confeqnently the Sin of thus contemning it. 
 
 19. This is the common Guilt of all proud and 
 
 haughty Perfons, who are fo bufy in ad' , r A M . , , 
 
 ••1 r 1 ■ 1 l 11 Not paid by 
 
 miring themielves, th3t they overlook , / , *> 
 -„ , & • lit. 1 jr -i the proud Man, 
 
 all that is valuaoie m others, and io think r 
 
 they owe not fo much as common Civility to other Men, 
 whilft they fet up themielves, as Nebuchadnezzar did. his 
 Image, to benvorfbipped of all. This is jure very con- 
 trary to what the Apoille exhorts, Rom.xu. 10. In Ho- 
 nour prefer one another : And again, Phil. ii. 4. Look 
 not every Man on his own 'things , but every Man alfo on 
 the Things cf others ; and let fuch remember the Sen- 
 tence of our blefled Saviour, Luke xiv. \\. He that ex- 
 a'iteth hiwfelf Jball be abafed : and he that hutnbletb 
 bimfelf jhall be exalted ; which we -often find made 
 good to us in the ftrange Downfals of proud Men. And 
 it is no Wonder, for this Sin makes both God and Men 
 our Enemies; God, as the Scripture every -where. teflU 
 fies, abhors it, and all that are guilty of it ; and Men 
 are, by Means of it, ufed fo contemptuouily and un- 
 kindly by us, that they are by nothing more provoked 
 againit us : And then, whom God and Man thus refill, 
 who mall fecure and uphold ? 
 
 20. A third Thing we owe to all, isMceknefs ; that is, 
 fuch a Patience and Gentlenefs towards ,, . _ 
 
 all, as may bridle that mad Paffion of An- 'jfYJ* ue 
 ger, which is not only very uneafy to en ' 
 
 ourielves, as hath already been mewed, but alfo very 
 mifchievous to our Neighbours; as- the many Outrages 
 that are oft committedin it, do abundantly tetiify. That 
 this Duty ot Meeknefs is to be extended to all Men, 
 there is no doubt; for the Apoftle in exorefs Words 
 commands it, 1 TheJJ'. v. 14. Be patient toward 
 all Men: And that, ic mould feem, in fpire of all 
 Provocation to the contrary; for the very next Words 
 are, See that ?wie render evil for e-vil, or railing for 
 
 railing ; 
 
1 86 The Whole Duty of Man. 
 
 ratling ; And timothy is commanded to excrcife this 
 Meeknefs even towards them who oppofe themfelves 
 againft the Doctrine of the Gofpel, 2 iim. ii. 25. which 
 was a Cafe wherein fome Heat would probably have 
 been allowed, if it might have been in any. 
 
 2 1. This Virtue of Meeknefs is fo neceffary to the 
 2 ,. preferving the Peace of the World, that 
 
 r ou ingvery - £ ^ nQ w om j er t jj at ChrifL who came 
 injutferable. , n *T n. .. ■ 
 
 •^ " to plant Peace among Men, mould m- 
 
 join Meeknefs to all. I'm fure the contrary Effects of 
 Rage and Anger are every- where difcerniblej- it breeds 
 Difquietin Kingdoms, in Neighbourhoods, in Families, 
 and even between the neareft Relations ; 'tisfuch a Hu- 
 mour, that Solomon warns us never to enter a Friend- 
 ship with a Man that is of it, Pro<v. xxii. 24. Make no 
 Friend/hip iviib an angry Man, and with a furious Man 
 thoujhalt not go. It makes a Man unfit to be either 
 Friend or Companion ; and indeed makes one infuffer- 
 able to all that have to do with him, as we are again 
 taught by Solomon, Prov. xxi. 19. where he prefers the 
 dwelling in a Wildernefs, rather than nvith a contenti- 
 ous and angry Woman', and yet a Woman has ordinarily 
 only that one Weapon of the Tongue to offend with. 
 Indeed, to any that have not the fame Unquietnefs of 
 Humour, there can fcarce be a greater Uneafinefs, than 
 to converfe with thofe that have it, though it never pro- 
 ceed farther than Words. How great this Sin is, we may 
 judge by what our Saviour fays of it, Matt. v. where 
 there am feveral Degrees of Punimment allotted to feve- 
 ral Degrees of it : But alas ! we daily outgo that which 
 he there fets as the higheft Step of this Sin ; the calling, 
 Thou Fool,\s a model! Sort of Reviling, compared with 
 thofe Multitudes of bitter Reproaches we ufe in our Rages. 
 
 22. Nay, we often go yet higher : Reproaches ferve 
 
 not our Turn, but we muft curfe too. 
 It leads to How common is it to hear Men ufe the 
 that great Sin horrideft Execrations and Cuitings upon 
 §/" Curfings every the flighteft Caufe of Difpleafure I 
 
 Nay, perhaps, without any Caufe at all ; 
 fo utterly have we forgot the Rule of the Apoflle, Rom. 
 acii. 14. B/e/s, and curfe not ; yea, the Precept of our 
 fclefiec* Saviour himfelf, Matt, v. 44. Pray for thofe 
 
 that 
 
Sund. 13. O/Respect, t£c. 187 
 
 that defpitefully ufe you. Chrift bids us pray for thofe 
 who do us all Injury, and we are often curling thofe who 
 do us none. This is a Kind of faying our Prayers 
 backward indeed, which is faid to be Part of the Cere- 
 mony the Devil ufes at the making of a Witch : And 
 we have in this Cafe alfo Reafon to look on it, as a 
 Means of bringing us into Acquaintance and League 
 with that accurfed Spirit here, and to a perpetual abi- 
 ding with him hereafter. *Tis the language of Hell, 
 which can never fit us to be Citizens of the Neiu Jerufa- 
 /em, but marks us out for Inhabitants of that Land of 
 Darknefs. I conclude this with the Advice of the Apo- 
 ftle, Eph.iv. 31. Let all Bitternefs, and Wrath, and An- 
 ger, and Clamour, and evil -/peaking be put away from 
 you j nvitb all Malice. 
 
 23. Having fpoken thus far of thofe common Dues, 
 wherein all Men are concerned, and have „ . . 
 
 a R'ght ; I am now to proceed to thofe ^ 
 other Sorts of Dues, which belong to 
 particular Perfons, by Virtue of fome fpecial Qualifica- 
 tion. Thefe Qualifications may be of three Kinds, that 
 of Excellency, that of Want, and that of Relation. 
 
 24. By that of Excellency I mean, any extraordinary 
 Gifts or Endowments of aPerfon ; fuch 
 
 as Wifdom, Learning, and the like, but A Refpecl due 
 efpecially Grace. Thefe being the fin- to Men of ex- 
 gular Gifts of God, have a great Value t-aordinary 
 and Refpeft due to them, wherefoever Gifts. 
 they are to be found ; and this we muft 
 readily pay, by a willing and glad Acknowledgment of 
 thofe his Gifts, in any he has beftowed them on, and 
 bearing them a Reverence and Refpedl anfwerable 
 thereunto ; and not, out of an Overweening of our own 
 Excellencies, defpife and undervalue thofe of others, as 
 they do, who will yield nothing to be reafon but what 
 themfelves fpeak, nor any Thing Piety, but what 
 agrees with their own Practice. 
 
 25. Alfo, we muft not envy or grudge that they have 
 thofe Gifts ; for that is not only an In- 
 
 juftice to them, but injurious alfo to We are not to- 
 God who gave them, as it is at large fet envy them. 
 
 forth 
 
1 88 The Whole Duty of Man. 
 
 forth in the Parable of the Labourers, Matt. xx. where 
 he afks them who grumbled at the Mailer's Bounty to 
 others, Is it not lanvful for me to da what 1 will with 
 mine oivn ? Is thine eye evil, becanfe mine is good? This 
 envying at God's Goodnefs to others is, in Effect, a 
 Murmuring againft God, who thus difpofes it ; neicher 
 can there be a greater and more direct Oppofition a- 
 gainfthim, than for me to hate and wifh ill to a Man, for 
 no other Reafon, but becaufe God has loved and done 
 well to him. And then in Refpecl of the Man, 'tis the 
 mod unreafonable Thing in the World to love him the 
 lefs, merely becaufe he has thofe good Qualities, for 
 which I ought to love him more. 
 
 26. Neither mull we detract from the Excellencies of 
 Ar others; we mud not feek to ecllpfe or 
 JSor detraa darken them, by denying either the Kinds 
 
 from them. Qr Degrees of them> by that Means t0 
 
 take off that Efteem which is due to them. This Sin of 
 Detraclion is generally the EfFeft of the former of En- 
 vy: He that envies a Man's Worth, will be apt to do 
 all he can to lefTen it in the opinions of others, and to 
 that Purpofe will either fpeak flightly of his Excellen- 
 cies, or if they be fo apparent, that he knows not how 
 to cloud them, he will try if he can, by reporting forne 
 other real or feigned Infirmity of his, to take off from 
 the Value of the other ; and fo, by calling in fome dead 
 Flies, as the wife Man fpeaks, Ecclf. x. 1 . drive to cor- 
 rupt the Savour of the Ointment. This is a great Injuftice, 
 and direclly contrary to that Duty we owe, of acknow- 
 ledging and reverencing the Gifts of God in our Brethren. 
 
 27. And both thofe Sins of Envy and Detraction do 
 
 ■ ufually prove as great Follies, as Wick- 
 The Folly of ednefg . the £nvy conftant i y brings Pain 
 both thofe bins. and Torment to a Man ' s f e ]f . whereas, 
 if he could but chearfully and gladly look on thofe 
 good Things of another's, he could never fail to be the 
 better for them himfelf; the very Pleafure of feeing 
 them would be of fome Advantage to him : But befides 
 that, thofe Gifts of his Brother may be many Ways 
 helpful to him ; his Wifdom and Learning may give 
 him Inftruition, his Piety and • Virtue, Example, &c. 
 
 But 
 
Sund. 13: O/Respect, SV. 189 
 
 But all this the envious Man lofeth, and hath nothing 
 in Exchange for it, but a continual Fretting and Gnaw- 
 ing of Heart. 
 
 28. And then for Detraction, that can hardly be fo 
 managed, but it will be found out: He that is itill put- 
 ting in Caveats againit Men's good Thoughts of others, 
 will quickly difcover himfelf to do it out of Envy, 
 and then that will be fure to leflen their Eiteem of him- 
 felf, but not of thofe he envies ; it being a Sort of bear- 
 ing Teftimony to thofe Excellencies, that he thinks 
 them worth the envying. 
 
 29. What hath been faid of the Value and Refpecl: 
 due to thofe Excellencies of the Mind, 
 
 may, in a lower Degree, be applied to A Refpefl due 
 the outward Advantages of Honour, to Men in Re* 
 Greatnefs, and the like. Thefe, though gard of their 
 they are not of equal Value with the Ranks and 
 former (and fuch for whicli no Man is Qualities. 
 to Prize himfelf) yet, in Regard that 
 thefe Degrees andDiftin&ions of Men are by God's 
 wife Providence difpofed for the better ordering of the 
 World, there is fuch a civil Refpeft due to thofe, to 
 whom God hath difpenfed them, as may beft preferve 
 that Order for which they were intended. Therefore 
 all Inferiors are to behave themfelves to their Superiors 
 with Modefty and Refpecl, and not by a rude Boldnefs 
 confound that Order which it hath pleafed God to fet m 
 the World ; but, according as 6ur Church-Catechifm 
 teaches, Order them/elves lowly and reverently to all 
 their Betters. And here the former Caution againft 
 Envy comes in mod feafonably ; thefe outward Advan- 
 tages being Things of which generally Men have more 
 Tafte than of the other, and therefore will be more apt 
 to envy and repine to fee others exceed them therein. 
 To this therefore all the former Confiderations againft 
 Envy will be very proper ; and the more necefiary to be 
 made Ufe of, by how much the Temptation is in this 
 Cafe to moll Minds the greater. 
 
 30. The 
 
190 The Whole Duty <?/Man. 
 
 30. The fecond Qualification is that of Want ; whoever 
 
 D t th f * s in £^ re k *° r any Thing wherewith I 
 
 oj can f j him, that Diftrefs of his 
 /#*/ are tn any , £ rk .. « r r 1 1 • 
 
 c t fiy / makes Jt a Duty in me io to lupply him, 
 
 ' * and this in all Kinds of Wants. Now the 
 
 Ground of its being a Duty is, that God hath given Men 
 Abilities not only for their own Ufe, but for the Advan- 
 tage and Benefit of others ; and therefore what is thus 
 given for their Ufe becomes a Debt to them, whenever 
 their Need requires it. Thus he that is ignorant and 
 wants Knowledge, is to be inftructed by him that hathjt ; 
 and this is one fpecial End why that Knowledge is given 
 him, The 'Tongue of the Learned is given to /peak a Word 
 in Sea/on, lfaiah I. 4. He that is in Sadnefs and Afflicti- 
 on, is to be comforted by him that is himfelf in Chear- 
 fulnefs. This we fee St. Paul makes the End of God's 
 comforting him, that he might be able to comfort them 
 that are in any Trouble. 2 Cor. i. 4. He that is in any 
 Courfe of Sin, and wants Reprehenfion and Counfel, mull 
 have that Want fupplied to him by thofe who have fuch 
 Abilities and Opportunities, as may make it likely to do 
 good. That this is 5 Juftice we o.ve to our Neighbour, 
 appears plainly by this Text, Lev. xix 17. Ihoujhalt not 
 bate thy Brother in thy Heart, thoujhalt in any wife re- 
 prove him, and not fuffer Sin upon him. Where we are 
 under the fame Obligation to reprove him, that we are 
 not to hate him. He that lies under any Slander or un- 
 juft Defamation, is to be defended and cleared by him 
 that knows his Innocence, or elfe he makes himfelf 
 guilty of the Slander, becaufe he neglecls to do that 
 which may remove it; and how great an Injuftice that 
 of flandering our Neighbour is, I have already fhewed. 
 
 3 1 . Laftly, he that is in Poverty and Need muft be re- 
 
 lieved by him that is in Plenty ; and he is 
 %o the Poor, bound to it, not only in Charity, but 
 
 even in Juftice. Solomon calls it a Due, 
 Prav. iii. 27. With-hold not good from him to whom it is 
 due, when it is in the Power of thine Hand to do it : 
 And what that Good is, he explains in the very next 
 Verfe : Say not to thy Neighbour, G», and come again, 
 amd to morrow 1 will give, when thauhaji it by thee* 
 
 It 
 
Sund.-i^. Dues /o 7j&^ w Want, iqi 
 
 It feems, 'tis the withholding a Due, fo much as to de- 
 fer giving to our poor Neighbour. And we find God 
 did, among the J e<ws, feparate a certain Portion of every 
 Man's Incre^fe to the Ute of the Poor, a tenth every 
 third Year (which is all one with a thirtieth Part every 
 Year) Deut xiv. 28, 29. And this was to be paid, not 
 as a Charity, or Liberality, but as a Debt; they were 
 unjult, if they withheld it. Arid furely we have no 
 Reafon to think, that Chriftian Juftice is funk fo much 
 below the Je<wi/h, that either nothing at all, or a lefs 
 Proportion is now required of us. I wiPn our Practice 
 were but at all anfwerable to our Obligation in this Point, 
 and then furely we mould not fee fo many LazaruSs lie 
 unrelieved at our Doors; they have a better Right to 
 our Superfluities, than we ourfelves have • And then, 
 what is it but arrant Robbery, to beftow that upon our 
 Vanities, nay, our Sins, which mould be their portion? 
 32. In all the foregoing Cafes, he that hath Ability is 
 to look upon himlelf as God's Steward, ^ . , 
 
 who hath put it into his Hands to diilri- . ™ u r 
 bute to them that want; and therefore jT^* > 
 not to do it is the feme Injuftice and !.?"' 
 Fraud that it would be in any Steward to ™* uh ar . e M f 
 purfe up that Money for his private Be- thus em P l V ed ' 
 nefit, which was intrufted to him for the Maintenance 
 of the family : And he that fhall do thus, hath juft Rea- 
 fon to expect the Doom of the unjuit Steward, Luke xvi. 
 To be put out of his Steward/hip, to have thofe Abili- 
 ties taken from him, which he hath fo unfaithfully im- 
 ployed. And as for all the reft, fo particularly for that 
 of Wealth, 'tis very commonly to be obferved, that it 
 is withdrawn from thofe that thus defraud the Poor of 
 their Parts, the griping Mifer coming often, by ftrange, 
 undifcernible Ways, to Poverty j and no Wonder, he 
 having no Title to God's BlefTing on his Heap, who 
 dqes not confecrate a Part to him in his poor Members. 
 And therefore we fee the lfraeiites> before they could 
 make that Challenge of God's Promife to blefs them, 
 Deut. xx vi. 15. Look down from thy holy Habitation, 
 and blefs thy People Jfrael, &c. They were firlt to 
 pay the poor Man's Tythes, <verfe 13, without which 
 
 they 
 
192 The Whole Duty of Man. 
 
 they could lay no claim to it. This with-holding more 
 than is meet, as Solomon fays, Pro<u. xi. 24. tends to po- 
 verty, and therefore, as thou wouldeft play the good 
 Hufband for thyfelf, be careful to perform this Jufticei 
 according to thy Ability, to all that are in Want. 
 
 33. The third Qualification is that of Relation ; and 
 
 of that there may be divers forts arifing 
 Duties in re- from divers Grounds, and Duties anfwer- 
 fpecl of Rela> able to each of them. There is, firft, 
 tion. a Relation cf a Debtor to a Creditor ; 
 
 and he that ftands in that relation to any, 
 whether by Virtue of Bargain, Loan, or Prcmife, it is 
 his Duty to p3y juftly what he owes, if he be able (as 
 on the ether fide, if he be not, it is the Creditor's^ 
 deal charitably and chriilianly with him, and not to ex- 
 act of him beyond his Ability.) But I need not infill on 
 this, having already, by (hewing you the Sin of with- 
 holding Debts, informed you of this Duty. 
 
 34. There is alfo a Relation of an obliged Perfon to 
 
 his Benefactor, that is, one that hash done 
 Gratitude to him Good, of what kind foever, whether 
 BenefaSlors. fpiritua.1 or corporal: and the Duty of that 
 
 Perfon is, FirhV Thankfulnefs, that is, 
 a ready and hearty Acknowledgment of the Courtefy 
 received; Secondly? Prayer for God's Blemngs and Re- 
 wards upon him : And thirdly, an Endeavour, as Op- 
 portunity and Ability ferves, to make Returns of Kind^ 
 nefs, by doing good Turns back again. This Duty of 
 Gratitude co Benefactors is fo generally acknowledged by 
 all, even the molt barbarous and favageft of Men, that 
 he muft have put off much of his Human Nature, that 
 refufes to perform it. The very Publicans and Sinners, 
 as our Saviour fays, do good to *hfe that do good to them. 
 
 35. Yet how many of us fail even in this ? How fre- 
 
 quent is it to fee Men not only neglect 
 The contrary to repay Courtefiesi but return Injuries 
 too common. inltead of them ? it is too obfervable in 
 
 many Particulars, but in none more, 
 than in the Cafe of Advice and Admonition, which is, 
 of all others, the moft precious Part of Kindnefs, the 
 reallelt good Turn that can be done from one A'lan to 
 
 another. 
 
Sund. 13. Of Gratitude, lie. 193 
 
 another. And therefore thofe that do this to us, mould be 
 looked upon as our prime and greateft Benefactors. But 
 alas! How few are there that can find Gratitude, (hall 
 I fay ? nay, patience, for fuch a Courtefy ? Go about 
 to admoniih a Man of a Fault, to tell him of an Error, 
 he prefently looks on you as his Enemy : You are, as 
 St. Paul tells the Galatians, Chap. to. 16. become bis 
 Enemy, hecaafe you tell him the Truth. Such a Pride 
 there is in Men's Hearts that they muft not be told of 
 any thing amifs, though it be with no other Intent, but 
 that they may amend it. A ftrange madnefs this is, 
 the fame that it would be in a fick Man to fly in the 
 Face of him that comes to cure him, on a Fancy that he 
 difparaged him, in fuppofing him fick : So that we may 
 well fay with the Wife Man, Prov. xii. I. Pie that bat- 
 etb Reproof is hrutijh. There cannot be in the World 
 a more unhappy Temper; for it fortifies a Man in his 
 Sins, raifes fuch Mounts and Bulwarks about them, that 
 no Man can come to afiault them ; if we may believe 
 Solomon, Deftrutticn will .not fail to attend it; Prov. 
 xxix. 1 . He that being often reproved, hardneth his 
 Neck, foall fuddenly be de/iroyed, and that without re- 
 medy. But then again, in refpeft of the Admoniflier it 
 is the greateft Injuitice, I may fay Cruelty, that can be : 
 He comes in Tendemefs and CompafTion to refcue thee 
 from Danger, and to that Purpofe puts himfelf upon 
 a very uneafy Tafk; for fuch the general Impatience 
 Men have to Admonition hath now made it; and what 
 a Defeat, what a* Grief is it to him, to find, that, inftead 
 of reforming the firft Fault, thou art run into a Second, 
 to wit, that of caufelefs Difpleafure againft him? This 
 is one of the worft, and yet, I doubt, the commoneft 
 fort of Unthankfulnefs to Benefactors, and io a great 
 failing in that Duty we owe to that fort of Relation. 
 But perhaps thefe will be looked on as remote Rela- 
 tions; yet, it is fure, they are fuch as challenge 
 all that Duty I have afTigned to them. I (hall, in 
 the next Place, proceed to thofe Relations, which are by 
 all acknowledged to be of the greatelt Nearnefs. 
 
 SUN- 
 
194 "The Whole Duty of Man. 
 
 SUNDAY XIV. 
 
 Of Duty to Magiftrates, Paftors. Of the 
 Duty of Parents to Children, &c. Of 
 Children's Duty unto Parents, &c. 
 
 Sect. i. /TpHE firft of thofe nearer Sorts of 
 JL, Relations is that of a Parent. And 
 Duty to Pa- here it will be neceffary to confider the fe- 
 rents. veral Sorts of Parents, according to which 
 
 the Duty of them is to be ineafured : Thofe 
 are thefe three; the Civil, the Spiritual, the Natural. 
 
 2. The Civil Parent is he, whom God hath eftablifh- 
 
 ed the Supreme Magiftrate, who by a 
 Duties to the juft Right poffeffes the Throne in a Na- 
 Supreme Ma- tion. This is the common Father of all 
 gijlrate, thofe that are under his Authority. The 
 
 Duty we owe to this Parent is, Firft, 
 Honour. Honour aod Reverence, looking on him, 
 
 as upon one on whom God hath ftamp- 
 ed much of his own Power and Authority, and there- 
 fore paying him all Honour and Efteem, never daring, 
 upon any Pretence whatfoever, to /peak Evil of the Ruler 
 rf our People, A£ts xxiii. 5. 
 
 3. Secondly, faying Tribute; this is exprefly com- 
 
 manded by the Apoftle, Rom. xiii. 6. 
 Tribute. Pay ye Tribute a/fo, fat they are God's 
 
 Minijters, attending continually upon this 
 *very T&ing. God has fet them apart as Minifters, for 
 the common good of the People; and therefore 'tis all 
 Jultice they ihould be maintained and fupported by 
 them. And indeed, when it is confidered what are the 
 Cares and Troubles of that High Calling, how many 
 Thorns are platted in every Crown, we have very little 
 Reafon to envy them thefe Dues ; and it may truly be 
 faid, there are none of their poor labouring Subjects 
 that earn their living fo hardly. 
 
 4. Thirdly, 
 
Sand. 14.O/ Duty to Magist rates. 195 
 
 4. Thirdly, We are to pray for them : This is alio 
 cxprefly commanded by the Apoftle, 
 
 I Tim. ii. 2. to be done for Kings, and Prayers for 
 for all that are in Authority. The Bufi- them. 
 nefles of that Calling are fo weighty, the 
 Dangers and Hazards of it fo great, that they of all 
 others need Prayers for God's Direction, Affiftance, 
 and Bleffing; and the Prayers that are thus poured out 
 for them, will return into our own Bofoms: For the 
 Bleflings they receive from God, tend to the Good of 
 the People, to their living a quiet and peaceable Life, 
 as it is in the Clofe of the Verfe forementioned. 
 
 5. Fourthly, We are to pay them Obedience. Thw 
 is likewife ftri&ly charged by the Apoftle, 
 
 1 Pet. ii. 13. Submit your/elves to every Obedience, 
 Ordinance of Man for the hordes fake : 
 vohether it be to the King as Supreme, or unto Governours, 
 as thofe that are fent by him. We owe fuch an Obedi- 
 ence to the Supreme Power, that whoever is authorized 
 by him, we are to fubmit to : and St. Paul likewife is 
 mod full to this purpofe, Rom. xiii. 1. Let every Soul 
 hefubjeSl to the higher Powers: And again, ver. 2. Who- 
 foever refifteth the Power, refifteth the Ordinance of God. 
 And 'tis obfervable, that thefe Precepts were given at a 
 Time when thofe Powers were Heathens, and cruel 
 perfecutors of Chriftianity ; to (hew us that no Pretence 
 of the Wickednefs of our Rulers can free us of this Duty. 
 And Obedience we muft pay, either a&ive or paffive ; 
 the active in the Cafe of all lawful Commands; that is, 
 whenever the Magiitrate commands fomething which 
 is not contrary tofome Command of God, we are then 
 bound to ad according to that Command of the Magi- 
 ftrate, to do tne things he requires : But when he en- 
 joins any thing contrary to what God hath commanded, 
 we are not then to pay him this active Obedience : We 
 may, nay, we muft refufe thus to ad (\et here we muft 
 be verv well aflured, that the thing is fo contrary, and 
 not pretend Confcience for a Cloak of Stubbornnefs) 
 we are in that cafe to obey God rather than Man. But 
 even this is a Seafon for the paffive Obedience, we muft 
 patiently fuffer, what he iniltfts on us for fuch Refuial, 
 
 and 
 
196 The Whole Duty of Man. 
 
 and not, to fecure our. Ves, rife up againfthim: For 
 who can flretch his Band againft the hordes anointed, 
 and be guiltlefs? fays David to Abifhai, I Sam. xxvi. 
 9. and that at a Time when David was under a great 
 Perfecution from Saul, nay, had alfo the Affurance of 
 the Kingdom after him : And St. Paul's Sentence in this 
 Cafe is moft heavy, Rom. xiii. 2. They that re/ifi, /hall 
 receive to themfelves Damnation. Here is very fmall 
 Encouragement to any to rife up againft the lawful Ma- 
 gistrate ; for tho' they mould fo far profper here, as to 
 fecure themfelves from him by this means, yet there is 
 a King of Kings, from whom no Power can (helter 
 them ; and this Damnation in the Clofe Will prove a fad 
 Prize of their Victories. What is, on the other Side, 
 the Duty of the Magiftrate to the People, will be in 
 vain to mention here, none of that Rank being like to 
 read this Treatife : And it being very ufelefs for the Peo- 
 ple to enquire what is the Duty of their Supreme, 
 wherein the moft are already much better read, than in 
 their own, it may fuffice them to know, that whatfo- 
 ever his Duty is, or however performed, he is account- 
 able to none but God, and no failing of his Part can 
 warrant them, to fail of theirs. 
 
 6. The fecond Sort of Parents are the fpiritual ; that 
 
 is, the Minifters of the Word, whe- 
 Duties to our ther fuch as be Governours in the 
 Pafiors. Church, or others under them, who are 
 
 to perform the fame Offices to our Souls, 
 that our natural Parents do to our Bodies. Thus St* 
 Paul tells the Corinthians, that in Chrifl Jefus he 
 had begotten them through the Go/pel, 1 Cor. iv. 15. 
 and the Galatians, Chap. iv. 19. that he travails 
 in Birth of them, till Chrijl he formed in them : And 
 again, 1 Cor. iii. 2. He had fed them voith Milk, that 
 is, fuch Doctrines as were , agreeable to that Infant 
 State of Chriftianity they were then in ; but he had 
 Jironger Meat for them of full Age, Heb. v. 14. AH 
 thefe are the Offices of a Parent; and therefore they 
 that perform them to us, may well be accounted as 
 fuch. 
 
 7. Our 
 
Sund. 14. O/Duty to Pastors. 197 
 
 7. Our Duty to thefe is, firft to love them; to bear 
 them that Kindnefs which belongs to thofe 
 
 who do us the greateft Benefits. This is Love. 
 required by St. Paul, I Thejf. v. 12, 13. 
 / befeecb you, Brethren, mark them which labour among 
 ycu, and are over you in the Lord, and admontlb you; and 
 ejieem them very highly in Love, for their Work's Sake. 
 The Work is fuch as ought in all Reafon to procure 
 them J^ove, it being of the higheft Advantage to us. 
 
 8. Secondly, It is our Duty to value and eiteem them, 
 as we fee in the Text now mentioned ; and ^ ~ 
 furely this is moft reafonable, if we confider J 
 either the Nature of their Work, or who it is that im- 
 ploys them : The Nature of their Work is of all others 
 the molt excellent. We ufe to value other Profefiions 
 proportionably to the Dignity and Worth of the Things 
 they deal in. Now furely there is no Merchandife of 
 equal Worth with a Soul ; and this is their Traffick, 
 reftuing precious Souls from Perdition. And if we 
 confider further, who it is that imploys them, it yet 
 adds to the Reverence due to them. They are Ambaf- 
 fadors for Chrijl, z Cor. V. 20, and Ambaffadors are 
 by the Laws of all Nations to be ufed with a Refpeft 
 anfwerable to the Quality of thofe that fend them. 
 Therefore Chrift tells his Difciples, when he fends them 
 out to preach, He that defpifeth you, defpifeth me ; and 
 he that defpifeth me, defpifeth him that fent me, Luke X. 
 16. It feems there is more depends on the defpifing of 
 Minifters, than Men ordinarily confider; 'tis the de- 
 fpifing of God and Chrift both. Let thofe think of 
 
 ' this, who make it their Paftime and Sport to affront and 
 deride this Calling: And let thofe alfo, who dare pre- 
 fume to exercife the Offices of it, without being law- 
 fully called to it, which is a moft high Prefumption ; 'tis 
 as if a Man of his own Head mould go as an Ambaffa- 
 dor from his Prince. The Apoltle fays of the Priefts 
 of the Law, which yet are inferior to thofe of the Gof- 
 pel, that No h'.an takeththis Honour unto himfelf, but he 
 'which ivas called of ^God, Heb. v. 4. How (hall then 
 any Man dare to affume this greater Honour to himfelf, 
 that is not called to it ? Neither will it fuffice to fay, 
 
 they 
 
198 The Whole Duty 0/Man. 
 
 they have the inward Call of the Spirit ; for fince God 
 hath eftabliihed an Order in the Church, for the admit- 
 ting Men to this Office, they that (hall take it upon 
 them without that Authority, refill that Ordinance, and 
 are but of the Number of thofe thieves and Robbers, 
 as our Saviour fpeaks, John x. which come not in by the 
 Door. Befides, the fad Experience of thefe Times {hews 
 that many, who pretend molt to this inward Call of the 
 Spirit, are called by fome other Spirit than that of 
 God ; the Do&rines they vent being ufually direclly 
 contrary to that Word of his, on which all true Doc- 
 trines muft be founded. Such are to be looked on as 
 thofe Seducers, thofe falfe Prophets, whereof we are fo 
 often warned in the Epiftles of the Apoftles. And who- 
 foever countenances them, or follows them, partakes 
 with them in their Guilt. It is recorded of Jeroboam 
 as a crying Sin, that he made of the meaneft of the 
 People Priefts; that is, fuch as had by God's Inftitu- 
 tion no Right to it; and whoever hearkens to thefe l;i- 
 called Preachers, runs into that very Sin : For without 
 the Encouragement of being followed, they would not 
 long continue in the Gourfe ; and therefore they that 
 give them that Encouragement, have much to anfwer 
 for, and are certainly guilty of the Sin of defpifing 
 their true Paftors, when they (hall thus fet up thefe falfe 
 Apoftles againft them. This is a Guilt this Age is too 
 much concerned in. God in his Mercy fo timely con- 
 vince us of it, as may put a Stop to that Confufion and 
 Impiety which breaks in fo fall upon us by it ! 
 
 o. Thirdly, We owe to them Maintenance: But of 
 
 _ . this I have fpoken already in the firft Part 
 
 Maintenance. of tMs Book> and ^ nQt here repeaf# 
 
 Fourthly, We owe them Obedience; Obey them, 
 
 faith the Apoftle, that have the Rule overyou, andfub- 
 
 tnit your/elves, for they nvatch for your Souls, Heb. xiii. 
 
 17. This Obedience is to be paid them in fpiritual 
 
 Things; that is, whatfoever they out of 
 
 Obedience, God's Word (hall declare to us to be God's 
 
 Commands, that we are diligently to obey, 
 
 remembring that it is not they, but God requires it, 
 
 according to that ofChrift, He that hear eth you, heareth 
 
 1 me % 
 
Sand. 14. Of Dut y to Pa stor s. 109 
 
 vie, Luke x. 16. And this, whether it be delivered by the 
 Way of public:; preachings or private Exhortation : For 
 in both, To long as they keep them to the Rule which is 
 Grid's Word, they arc the tdtj/eitgers of the Lord of 
 liojh, Mai. it 7. This Obedience the Aooltie info. a 
 from a double Motive, one taken from their Mini- 
 flfry, another from themfclves; They watch, fays he, for 
 y ur Sou's, as tbij that tftufi give an A: count , that they 
 may do it with Joy and not with Grief The People are 
 by their Obedience to enable their Rdlors to give a com- 
 fortable Account of their Souls j and it is amort unkind 
 Return of all tiieir Care and Labours, to be put to 
 grieve for the ill SuccdS of them. Bat then, in the 
 fecond Place, 'tis their own Concernment alfo ; they 
 may put their Mini.iers to the Difeomfort of feeing ail 
 their Pains call away, but ibemfelves are like to get lit- 
 tle by it, that (lays the Apoille, Heb. xiii. 1 7.) vAil he 
 unprofitable for you; 'tis your ielves that will finally 
 prove thejLofers by ir, youlofeall thofe glorious Re- 
 wards which are offered as the Crown of r hi* Obe- 
 dience; you get nothing but an Addition to your Sin and 
 Punifhment; for as our Saviour tells tiie Pharifees, if he 
 had not cams and fpoken to them they had not had Sin, 
 John xv. 24. that is, in Comparifon with what they 
 then had. So certainly they that never had the Gofpel 
 preached to them are much more innocent than they 
 that have heard, and refilled it. And for the Punifh- 
 ment, what Chriit told thefe to whom he had preached, 
 That it jLould be more tolerable for Tyre and Sidon, 
 which were Heathen Cities, than for them: the fame 
 undoubtedly we may conclude for ourfelves. 
 
 10. Laftly, we are to pray for them : Tnis St. Paul 
 every where requires of his Spiritual Chil- 
 dren; thus Epb.v'i.y, 8. having com- Prayers for. 
 manded Prayer for all the Saints, he adds, them, 
 Jlnd for me, that Utterance may be gi<ven 
 unto me, that I may open my Mouth boldly to make known 
 the Myfiery of the Gofpel. And fo again, Col. iv. 3. And 
 this remains liill a Duty to thefe fpiritual Fathers, to 
 pray for fuch Affiftances of God's Spirit to them, as 
 may enable them rightly to discharge that holy Calling. 
 I fhali omit to fet down here what is the Duty of Mini- 
 K iters 
 
•2co the Whole Duty of Man. 
 
 .fters to the People, upon the fame Confideration on 
 
 which I forbear to mention the Duty ef Magiilrates. 
 
 1 1. The third Sort of Parent is the natural, the Fa - 
 
 ~ . thers of our Fiefh, as the Apoftle calls 
 
 Duties to our , -v, , - A j - l r 
 
 , p them, neb. xn. 9. And to thefe we owe 
 
 feveral Duties ; as firft, we owe them Re- 
 
 rents ' verence and Refpeft : We muft behave 
 
 t, ourfelves towards them with ail Humility 
 
 Reverence. \ r\- r j n. 
 
 and Oolervance; and mult not, upon any 
 
 Pretence of Infirmity in them, defpife or contemn them, 
 either in outward Behaviour, or fomuch as inwardly in 
 our Hearts. If indeed they have Infirmities, it muft Le 
 our Bufinefs to cover and conceal them ; like Sbem and 
 jfaphet, who while curfed Cham publiflied and difclofed 
 the Nakednefs of their lather, covered it, Gen. ix. 23., 
 snd that in fuch a Manner too, as even themfelves 
 might not behold it. We are as much as may be to 
 keep ourfelves from looking on thofe Nakedneffes of 
 our Parents, which may tempt us to think irreverently 
 of them. This is very contrary to the Practice of too 
 many Children, who do not only publifh and deride the 
 Infirmities of their Parents, but pretend they have thofe 
 Infirmities they have not. There is ordinarily fuch a 
 Pride and Headinefs in Youth, that they cannot abide to 
 fubmit to the Counfels and Directions of their Elders ; 
 and therefore to fhake them off, are willing to have them 
 pals for the Effects of Dotage, when they are indeed the 
 Fruits of Sobriety and Experience. To fuch the Exhor- 
 tation of Solomon is very neceffary, Fro<v. xxiii. 22. 
 Hearken unto thy Father that beget thee., and defpife not 
 thy Mother <vchen Jhe is old. A Multitude of Texts more 
 there are in that Book to this Purpofe ; wnich (hews, 
 that the wifeft of Men thought it neceffary for Children 
 to attend to the Counfel of their Parents. But the Youth 
 ©f our Age fet up for Wifdom the quite contrary Way, 
 and think they then become Wits, when they are ad- 
 vanced to the defpifing the Counfel, yea, mocking the 
 Perfons of their Parents. Let fuch, if they will not prac- 
 tife the Exhortations, yet remember the Threatning of 
 the Wife Man, Frov. xxx. 17. The Eye that mocketh at 
 his Father, and defpifeth to obey his Mother, the Ravens of 
 the Valley fhall pick it out ,and the young Eagles fhall eat it. 
 
 12. A 
 
Sund. 14. O/Duty ^Parents. 201 
 
 1 2. A fecond Duty we owe to them is Love ; we are 
 to bear them a real Kindnefs, fuch as may make - 
 us heartily defirous of all Manner of Good to 0<ve ' 
 them, and abhor to do any Thing that may grieve and 
 difquiet them. This will appear but common Gratitude, 
 when 'tisremembred what our Parents have done for us, 
 how they were not only the Instruments of firft bringing 
 us into the World, but alfo of fuftaining and fupporting us 
 after; and certainly they that rightly weigh the Cares 
 and Fears, that go to the bringing up of a Child, will 
 judge the Love of that Child to be but a moderate Re- 
 turn for them. This Love is to be exprefled feveral 
 Ways; Firit, in all Kindnefs of Behaviour, carrying our 
 felves not only with Awe and Refpeft, but with 
 Kindnefs and Affeclion ; and therefore mod gladly and 
 readily doing thofe Things which may bring Joy and 
 Comfort to them, and carefully avoiding whatever may 
 grieve and afflict them. Secondly, this Love is to be ex- 
 prefled in praying for them. The Debt a Child owes to 
 a Parent is fo great, that he can never hope himfelf todif- 
 charge it, he rs therefore to call in God's Aid, to beg of 
 him, that he will reward all the Good his Parents have 
 done for him, by multiplying his Bleflings upon them : 
 What (hall we then fay to thofe Children, that inftead of 
 calling to Heaven for Bleflings on their Parents, ranfack 
 Hell for Curfes on them, and pour out the blacked Exe- 
 crations againft them ? This is a Thing fo horrid, that one 
 would think they needed no Perfuafion againllit; becaufe 
 none could be fo vile, as to fall into it ; but we fee God 
 himfelf, who beft knows Men's Hearts, faw it poffible, and 
 therefore laid the heaviefl Punifhment upon it ; He that 
 curfetb Father or Mother, let him die the Deaths Exod. 
 xxi. 17. And alas! our daily Experience tells us, 'tis not 
 only poffible, but common, even this of uttering Curfes. 
 But 'tis to be feared, there is another yet more common, 
 that is, the wifhing Curfes, though Fear or Shame keep 
 them from fpeaking out. How many Children are 
 there, that either through Impatience of the Govern- 
 ment, or Greedinefs of the PofTeffions of their Pa- 
 rents, have willed their Deaths? But whoever doth fo f 
 let him remember, that how flily and fairly foever he 
 carry it before Men, there is One that fees thofe fecretefl 
 K z W^es. 
 
ooi The Whole Duty of Man. 
 
 Wjfhes of his Heart, and in his Sight heafiuredly pafles 
 for this heinous Offender, a Curfer of his Parents. And 
 then let it be confidered, that God hath as well the Pow- 
 er of punifhing, as of feeing ; and therefore, fir.ce he 
 hath pronounced Death to be the Reward of that Sin, 
 'tis not unreafonable to fxpecl he may himfelf inflict it; 
 that they who watch for the Death of their Parents, may 
 untimely meet with their own. The Fifth Command- 
 ment promifeth long Life, as the Reward of honouring 
 the Parent; to which 'tis very agreeable, that untimely 
 Death be the Punifhment of the contrary : And fure 
 there is nothing more highly contrary to that Duty, than 
 this we are now fpeaking of, the Curfing our Parents. 
 
 13. The third Duty we owe to them is Obedience : 
 n j ,. This is not only contained in the fifth Com* 
 
 tence. man d men t 9 but expreilv enjoined in other Pla- 
 ces of Scripture, Ephef. vi. 1. Children, obey your Pa.' 
 rents in the Lord; for this is right : And again, Col. iii. 
 20. Children, obey your Parents in all Things, for this is 
 muellplea/ing unto the Lord. We owe them an Obedience 
 in all Things, unlefs where their Commands are contra- 
 ry to the Commands of God ; for in that Cafe our Du- 
 ty to God mult be preferred. And therefore if any Pa- 
 rent (hall be fo wicked, as to require his Child to Heal, 
 to lye, or to do any unlawful thing, the Qhild then of- 
 fends not againft his Duty, though hedifobey that Com- 
 mand ; nay, he muft difobey, or elfe he offends againft 
 a higher Duty, even that he owes to God his heavenly 
 Father: Yet when it is thus neceffary to refufe Obedi- 
 ence, he mould take Care to do it in fuch a modeft and 
 refpedlful Manner, that it may appear it is Confcience on- 
 ly, and not Stubbornefs, moves him to it. But in the Cafe 
 of all lawful Commands, that is, when the Thing com- 
 manded is either good or not evil, when it hath nothing 
 in it contrary to our Duty to God, there Lhe Child is bound 
 to obey, be the Command a weightier or lighter Matter. 
 How little this Duty is regarded, is too manifeft every 
 where in the World, where Parents generally have 
 their Children no longer under Commar.d, than they 
 are under the Rod : When they are once grown up, they 
 think thsmfelves free from all Obedience to them ; or if 
 feme do continue to pay it, yet let the Motive of it be 
 
 examined, 
 
Sand. 14. O/Duty /o Parents. 203 
 
 examined, and it will in too many be found only 
 worldly Prudence: They fear to difpieafe their Parents, 
 left they ihould (horten their Hand towards them, and 
 fo they (hall lofe fomewhat by it. But how few are 
 there that obey purely upon Conference of Duty ? This 
 Sin of Difobedence to Parents was, by the I.'iw of Mcfes, 
 punifhable with Death, as you may read, Deut. xxi. 18. 
 But if Parents, now a days, mould proceed fo with their 
 Children, many might foon make themfelves Childlefs. 
 
 14. Butof all the Ads of Difobedience, that of Mar- 
 rying againft the Confent of the Pa- -,. • r • 
 rent is one of the higheft. Children ; . ,.£ . 
 arefo much the Goods, the Poffeffi- cir rri •* * 
 ons of their Parents, that they cannot, without a Kind 
 of Theft, give away themfelves, without the Allow- 
 ance of thofethat have the Right in them: And there- 
 fore we fee under the Law, the Maid that had made any 
 Vo r ix\ auas not fuffered to perform it, without the Confent 
 of the Parent, Numb. xxx. 5. The Right of the Parent 
 was thought of Force enough to cancel and make void 
 the Obligation even of a Vow ; and therefore furely ic 
 ought to be fo much confidered by us, as to keep U3 
 from making any fuch, whereby that Right is infringed. 
 
 15. A fourth Duty to the Parent is toailitl and mini- 
 fter to them in ail their Wants of what 
 
 Kind foever, whether Weaknefs and Minifying to 
 Sicknefsof Body, Decayedneis of Under- their Wants. 
 Handing, or Poverty and Lovvnefs of E- 
 flate: In all thefe the Child is bound, according to his 
 Ability, to relieve and aiull them. For the two former, 
 Weaknefs of Body, and Infirmity of Mind, none can 
 doubt of the Duty, when they remember how e\cvy 
 Child did in his Infancy receive the very fame Benefit 
 from the Parents; the Child had then no Strength to 
 fupport, no Underilanding to guide itfeif; the Care of 
 the Parents was fain to fup ply both thefe to it. And 
 therefore in common Gratitude, whenever either of thefe 
 becomes the Parents Cafe, as fometimes by great Age, or 
 fome Accident, both do, the Child is to perform the fame 
 Offices back again to them. As for that of relieving 
 their Poverty, there is the very fame Obligation to that 
 K 3 with- 
 
204 The Whole Duty 0/Man. 
 
 with the former; it being but juft to fuftain thy Parent* 
 who has formerly fuftained thee. But befides this, Chrift 
 himfelf teacheth us, that this is contained within the Pre- 
 cept of honouring their Parents; for when, Mariv'n. 13. 
 he accufes the Pharifees of rejefling the Commandment of 
 God, to cleave to their onun Traditions, he in fiances in 
 this particular concerning the relieving of Parents : 
 Whereby 'tis manifeft, that this is a Part of that Duty 
 which is enjoyned in the Fifth Commandment, as you 
 may fee at large in the r i ext; and fuch a Duty it is, 
 that no Pretence can abfolve or acquit us of it. How 
 then fhall thofe anfwer it, that deny Relief to their poor 
 Parents ? that cannot part with their own Excefles and 
 Superfluities, which are indeed their Sins, to fatisfy the 
 Neceffities of thofe to whom they owe their Being ? 
 Kay, fome there are yet worfe, who out of Pride fcorn 
 to own their Parents in their Poverty. Thus it often hap- 
 pens, when the Child is advanced to Dignity or Wealth ; 
 they think it a Difparagement to them to look on their 
 Parents that remain in a low Condition ; it being the be- 
 traying, as they think, to the World the Meannefs of their 
 Birth; and fo the poor Parent fares the worfe for the Prof- 
 perity of his Child. This is fuch a Pride and Unnatural- 
 nefs together, as will furely find a fharp Vengeance from 
 God; for if Solomon obferves of Pride alone, that it is th« 
 Forerunner of Deftrutfion, Pro v. xvi. 18. we may much 
 rather conclude fo of it, when it is thus accompanied. 
 
 16. To this that hath been faid of the Duty of Chul- 
 ym , . , dren to their Parents, I mall acid only 
 Duty to be paid ^ ^ nQ Unkindnefi n0 FauIt of 
 wentothewrjl the p aren£ can acquk the Child of 
 of i arents. ^ p^ . g^ ^ gf p etgrtdla Ser . 
 
 vants, 1 Pet. ii. 18. that they muji befubjecl, not only to 
 the good and gentle Majlers, but alfo to the froivard ; fo 
 certainly it belongs to Children to perform Duty, not only 
 to the kind and virtuous, but even to the harfheft and 
 wkkedeft Parent: For though the Gratitude due to a 
 kind Parent, be a very forcible Motive to make the 
 Child pay his Duty, yet that is not the only or chiefeft 
 Ground of it; that is laid in the Command of God, 
 who requires us thus to honour our Parents. And thei e- 
 
 foie 
 
Sand. 14. Parents Duty to Children. 205 
 
 fore though we fhould fuppofe a Parent fo unnatural, ay 
 never to have done any Thing to oblige the Child (which, 
 can hardly be imagined) yet (till the Command of God 
 continues in Force, and we are in Confcience of that to 
 perform that Duty to our Parents, though none of the 
 other Tyes of Gratitude fhould lie on us. 
 
 But as this is due from the Child to the Parent; foonthe 
 other Side, there are other things alfo due r\ ,, fp . 
 from the Parents to the Child, and that ^(-ifjj?™** 3 
 throughout the feveralStates and Ages of it. 
 
 1 7. Firft, There is the Care of nourifhing and fuftam- 
 ingit; which begins from the very Birth, * , A . 
 
 and continues a Duty from the Parent till 
 the Child be able to perform it to himfelf : This is a 
 Duty which Nature teaches; even the favage Beafts 
 have a great Care and Tendernefs in nourifhing their 
 Young, and therefore may ferve to reproach and con- 
 demn ail Parents, who flnll be fo unnatural as to negleft 
 this. I mail not here enter into the Queftion, Whether 
 the Mother be tblhed to give the Child itifirjt Kouiijh- 
 menty by giving it Suck berfelf, becaufe 'twill not be pof» 
 fible tQ affirm univcrfally in the Cafe; there beir.g many 
 Circumftances which may alter it, and make .Tnot only 
 lawful, but bell not to do it. All I fhall fay is, That 
 where no Impediment of Sicknefs, Weaknefs, or the like, 
 does happen, 'tis furely belt for the Mother her (elf to 
 perform this Office; there being many Advantages to the 
 Chlld by it, which a good Mother ought fo far to eonfi- 
 der, asnot to fell them to her own Sloth, or Nieenefs, or 
 anyfuch unworthy Motive; for where fuchonly are the 
 Grounds of forbearing it, they will never be able to juf- 
 tify the Omifibn, they being themfclves unjullifiable. 
 
 But befides this firft Care, which belongs to the Body 
 of the Child, there is another, which mould 
 begin- near as early, which belongs to their Bring then* 
 Souls ; and that is, the b.'inging them to the to Baptifm. 
 Sacrament of Baptifm, thereby to procure 
 them an ea*ly Right to all thofe precious Advantages, 
 which that Sacrament conveys to them. This is a Duty 
 he Parents ought not to delay ; it being moll reasonable, 
 hat thsy, who have been Inilruments to convey the Stain 
 K 4 and 
 
2c6 The Whole Duty of Man. 
 
 ?.nd Pollution ofSin to the poor Infant, mould be very 
 eameii and induftrious to have it wafned off as Toon as may 
 be : Befides the Life of fo tender a Creature is but a Blaft, 
 and many times gone in a Moment: And though we are 
 not to defpair of God's Mercy to thole poor Children who 
 die without Baptifm, yet furely thofe Parents commit a 
 great Fault, by whofe Neglect it is that they want it. 
 
 1 8. Secondly, The Parents mull provide for th; j Edu- 
 • •* , . cation of the Child ; they muft, asSo/cmon 
 
 Ipeaks, Frov. xxn. 6. 'Train up a Lhild in 
 the Way hs Jhould go. As foon, therefore, as Children 
 come to the Ufeof Rea'on, they are to beinftrudted ; and 
 lhat, 6rlL in thofe Things which concern their eternal 
 Well -being; they are by little and little to be taught all 
 thofe Tilings which God hath commanded them as their 
 D-Jty to perform; as alio what glorious Rewards he hash 
 provided for them if they do it ; and what grievous and 
 eternal Purism en t if they do it not. Thefe things ought, 
 as early as poflible, to be inftilled into the Minds, of 
 Children, which (like new Veffels) do ufually keep the 
 Savour of that which is firft put into them : And there- 
 fore it nearly concerns all Parents to look they be at firft 
 thus feafontd with Virtue and Religion. 'Tis fare, if this 
 be neglected, there is one ready at Hand to fill them with 
 the contrary : The Devil will be diligent enough to initil 
 into t em allWickednefsand Vice, even from their Cra- 
 dles: And there being alfo in all our Natures fo much 
 the greater Aptnefs to Evil than to Good, there is Need 
 of great Care and Watchfulnefs to prevent thofe Endea- 
 vours of that Enenby of Souls, which can no Way be, but 
 by pcileiiing them at firft with good Thirgs, breeding in 
 them a Love to Virtue, and a flatted of Vies ; that fo 
 when the Temptations come, they may be armed again ft 
 them. This furely is, above all Things, the Duty of Pa- 
 rents to look after, and the Neglect of it is a horrible 
 Cruelty. We jultly look upon thofe Parents as moil un- 
 natural Wretches, that take away the Life of their Child ; 
 but alas ! that is Mercy and Tenderr.efs, compared to 
 this of neglecting his Education ; for by that he ruins his- 
 Soul, make? him miferable eternally ; and, Goj knows 
 Multitudes of fuch cruel Parents there are in the World, 
 
 that 
 
Sund. 14, Parents Duty to Children. 207 
 
 that thus give up their Children to be pofTeffed by the 
 Devil, for Want of an early acquainting them with the 
 Ways of God : Nay, indeed, how few there are that do 
 confcionably perform this Duty, is too apparent by the 
 ftrange Rudenefs and Ignorance that is generally among 
 Youth ; the Children of thofe, who call t hemic* ves 
 Chrillians, being frequently as ignorant of God and Chrift 
 as the mereir. Heathens. But wnocver they are thai: thus 
 neglect this great Duty, let them know, that it is not 
 only a fearful Mifery they bring upon their poor Chil- 
 dren, but alfo a horrible Guilt upon themfelves : For, as 
 God fays to ule carelefs Watchman, Ezek. iii. iS. That 
 if any Soul peri/h by his Negligence, that Soul /hall be 
 required at bis Hands : So furely will it fare with all Pa- 
 rents, who have this Office of Watchmen entrufted to 
 them by God over their own Children. A fecond Part 
 of Education is the bringing them up to fome Imploy- 
 ment, bufying them in fome honeft Exercife, whereby 
 they may avoid that great Snare of the Devil, Idlenefs ; 
 and alfo be taught fome ufeful Art or Trade, whereby, 
 when they come to Age, they may become profitable to 
 the Commonwealth, and able to get an honeil Living to 
 themfelves. 
 
 19. To this- great Duty of educating of Children there 
 
 is required, as Means, firft, Encourage- „ , . 
 
 1 r 1, /-, a - c Means towards 
 
 ment ; iecondly, Correction, hncou- , r , 
 
 ■en, • t n. u the Education 
 
 ragement is nrit to be tried ; we ihould f ci'U 
 
 endeavour to r^ake Children in Love °* 
 with Duty, by offering them Rewards and Invitations ; 
 and whenever they do well, take notice of it, and encou- 
 rage them to go on. It is an ill Courfe fome Parents 
 held, who think they mull never appear to their Chil- 
 dren but with a Face of Sournefs and Aafterity. This 
 fcems to be that which St. Paul forewarns Parents of, 
 when he bids Fathers not to provoke ibeir Children to 
 Wrath, Col. iii. 2 1 . To be as harm and unkind to them, 
 when they do well, as if they do ill, is the Way to pro- 
 voke them : And then the Apoftle tells us in the fame 
 Verfe, what will be the Iffue of it; they will be dif- 
 couraged, they will have no Heart to go on in any good 
 Courfe, when the Parent affords them no Countenance, 
 'f he fecond Means is Correction j and this becomes fea- 
 K c> fonabltf 
 
ao8 The Whole Duty of Man. 
 
 fonable when the former will do no good. When all 
 fair Means, Perfuafions and Encouragements prevail not, 
 then there is a Neceffity of ufmg fharper ; and let that 
 be firft tried in Words, I mean, not by railing and foul 
 Language, but in fober yet (harp Reproof: But if that 
 fail too, then proceed to Blows. And in this Cafe, as 
 Solomon faith, He that fparetb the Rod, hateth his Son, 
 Prov. xiii. 24. 'Tis a cruel Fondnefs, that to fpare a 
 few Stripes at prefent, will adventure him to thofe fad 
 Mifchiefs, which commonly befal the Child that is left 
 to himfelf. But then this Correction muft be given in 
 fuch a Manner, as may be likely to do good : To which 
 Purpofe, it muft firft be given timely ; the Child muft 
 not be fuffered to run on in any ill, till it hath got a Ha- 
 bit, and a Stubbornnefs too. This is a great Error in 
 many Parents ; they will let their Children alone for di- 
 vers Years, to do what they lift, permit them to lie, to 
 freal, without ever fo much as rebuking them ; nay per- 
 haps, pleafe themfelves to fee the witty Shifts of the 
 Child, and think it matters not what they do while they 
 are little. But alas ! all that while the Vice gets Root, 
 and that many times fo deep an one, that all they can 
 do afterwards, whether by Words or Blows, can never 
 pluck it up. Secondly, Correction muft be moderate, 
 not exceeding the Quality of the Fault, nor the Tender- 
 nefs of the Child. Thirdly, it muft not be given in Rage; 
 if it be, it will not only be in Danger of being immode- 
 rate, but it will lofe its effects upon the Child, who will 
 think he is corrected, not becaufe he has done a Fault, 
 but becaufe his Parent is angry ; and fo will rather blame 
 the Parent than himfelf : Whereas, on the contrary, 
 Care mould be taken to make the Child as fenfible of the 
 Fault, as of the Smart, without which he will never be 
 throughly amended. 
 
 20. Thirdly, After Children are grown up, and are paft 
 Th P / / ^ e "^2 e °^ Education, there are yet 
 
 e ? ren ° other Offices for the Parent to perform to 
 *wac over them; the Parent is ftill to watch over 
 
 , , them, in Refpect of their Souls, to ob- 
 
 { r ferve how they praclife thofe Precepts 
 
 6 r which are given them in their Education, 
 
 and accordingly to exhort, encourage, or reprove, as they 
 
 find Occafion. 21. So 
 
Sund. 14. Parents Duty to Children. 209 
 
 2 r . So alfo for their outward Eftate, they are to put 
 them into Tome Courfe of Living in the ~ ., 
 
 World. If God hath blefled the Parent j pr °^f^° r 
 \vi:h Wealth,accordingtowhathehath, tb « r **°W~ 
 he mufl: diftribute to his Children; re- ence ' 
 membring, that fince he was the Intlrument of bringing 
 them into the World, he is, according to his Ability, to 
 provide for their comfortable Living in it: They are 
 therefore to be looked on as very unnatural Parents, who, 
 {q the/ may have enough to fpend in their own Riots 
 and Excefs, care not what becomes of their Children, 
 never think of providing for them. Another Fault is 
 ufual among Parents in this Bufinefs ; they defer all the 
 Provifjons for them, till themfelves be dead; heap up, 
 perhaps, great Mauers for them againft that time, but, 
 in the mean time, afford them not fuch a Competency, 
 as may enable them to live in the World. There ate fe- 
 veral Miichiefs come from this : Firft, it lefTens the 
 Child's Afreclion to his Parent; nay, fometimes it pro- 
 ceeds fo far, as to make him wilh his Death ; which, tho' 
 it be fuch a Fault, as no Temptation can excufe in a 
 Child, yet 'tis alio a great Fault in a Parent to give that 
 Temptation. Secondly, It puts the Child upon Shifts 
 and Tricks, many Times diflionell ones, to fupply his 
 Necefiities : Tim if, I doubt not, a common Effect of it. 
 The Kaicnefs of Parents has often put Men upon very 
 unlawful Courfes, which, when they are once acquaint- 
 ed with, perhaps they never leave, though the firit Oc- 
 cafiorT ceale : And therefore Parents ought to beware 
 hovv they run them upon thofe Hazards. Eefides, the 
 Parent lofes that Contentment which he might have in 
 feeing his Children live profperoufiy and comfortably, 
 which none but an arrant Earth-worm would exchange 
 for the vain imaginary Pleafure of having Money in his 
 Cheft. But in this Bufinefs of providing for Children, 
 there is yet another Thing to be heeded, and that is, 
 that the Parent get that Wealth honeftly, which he 
 makes their Portion ; elfe 'tis very far from being a Pro- 
 vifion. There is fuch a Curfe goes along with an ill- 
 gotten Eflate, that he that leaves fuch a one to his Child, 
 doth but cheat and deceive him, makes him believe he * 
 
 has 
 
210 Th Whole Duty of Man. 
 
 has left him Wealth, but has withal put fuch a Canker 
 in the Bowels of it, that is fure to*4at it out. This is fo 
 common an Obfervation, that I need fay nothing to con- 
 firm the Truth of it ; Would God it were as generally 
 laid to Heart, as it teems to be generally taken Notice 
 of. Then furely Parents would not account it a reason- 
 able Votive to unjuft Dealing, that they may thereby 
 provide for their Children ; for this is not a Way of pro- 
 viding for them: Nay 'tis the Way to fpoil them of 
 whatever they have lawfully gathered for them ; the 
 leait Mite of unlawful Gain being of the Nature of Lea- 
 ven, which fours the whole Lump, bringing down 
 Curler, upon alia Man poiTefleth. Let all Parents there- 
 fore fati.Ty themtelves with fuch Provifions for their 
 Children, as God (hall enable them honeftly to make; ai- 
 furing themtelves, how little foever it be, 'tis a better 
 Portion than the greateft Wealth unjuftly gotten ; accord- 
 ing to that of Solomon, Prov. xvi. 8. Better is a little 
 nxi.th Righteoufnefs, than great Revenues without Right, 
 2 2-. A fourth thing the Parent owes to the Child is 
 
 cr • d r good Example. He is not only to fet 
 
 Vo p:ve them °. n . l , Tr j ^ -r r u . 
 
 *.« , him Ru:es or Virtue and Gcalmeis, but 
 
 * [ he muit himielf give him a Pattern in his 
 
 own Practice. We fee the Force of Example is infinite- 
 ly beyond that of Precept, especially where the Perfon 
 is one to whom we bear a Reverence, or with whom we 
 have a continual Converfation ; both which ufually meet 
 in a Parent. It is therefore a molt neceffary Care in all! 
 Parents to behave themtelves fo before their Children, 
 that their Example may be a Means of winning them to 
 Virtue. But alas! this Age affords little of this Care ; 
 nay fo far 'tis from it, that there are none more fre- 
 quently the Inftruments of corrupting Children, than 
 their own Parents. And indeed, how can it be other- 
 wife ? While Men give themtelves Liberty to all. 
 Wickednefs, 'tis not to be hoped, but that the Chil- 
 dren, which obferve it, will imitate it ; the Child that 
 feeth his Father drunk, will furely think he may 
 be fo too, as well as his Father. So he that hears 
 him fwear, will do the like ; and fo for all other 
 'Vices: And if any Parent,, that is thus wicked him- 
 ktf, fliould happen ta- have fo much more Care of his 
 
 Chili** 
 
Sund. 14. Parents Duty /$ Children. 21 r 
 
 Child's Soul than his own, as to fcrb : d him the Things 
 which himfelf pradifes, or corred him for the doing 
 them ; 'tis certain the Child will account this a great 
 Jnjuitice in his Father, to punilh him for that which 
 himfelf freely does ; and fo he is never likely to be 
 wrought upon by it. This Confideration lays a mod 
 Uriel Tye upon all Parents to live Chriftianly ; for 
 otherwise they do not only hazard their own Souls, but 
 thofe of their Children alio, and, as it were, purchafe 
 an Eftate of Inheritance in Hell. 
 
 23. A fifth Duty of Parentis blefling their Children ; 
 the Way of doing that is double ; farit , 
 by their Prayers; they are by daily and To blefstbem. 
 earncft Prayers to commend them to 
 God's Prote&ion and Blcfling, both for their fpiritual 
 and temporal Eftate : And, fecondly, by their Piety ; 
 they are to be fuch Perfons themfelves, as that a Blef- 
 fing may defcend from them upon their Pofterity. This 
 is ofcen promifed in Scripture to godly Men, that, 
 their Seed /ball be bkjjfed : Thus in the Second Com- 
 mandment God promifeS to fbe*v Mercy to the thou- 
 fandth Generation of them that love bim, arid keep bis 
 Commandments. And it is very obfervible in the j'ezvs, 
 that though they were a ft'iff-necked Generation, and 
 had very grievoully provoked God, yet the Godlinefs 
 exf their Forefathers, Abraham, lfaac, and Jacob did 
 many Times moveGod to fave them from Deitruciion. 
 On the other Side we fee, that even good Men have 
 fared the worfe for the Iniquities of their Fathers : 
 Thus when Jofiah had deftroyed Idolatry, rertored 
 God's Service, and done Good beyond aH the King;s 
 that were before him ; yet there was an old Arrear of 
 Manajfeh his Grandfather, which all this Piety of his 
 would not blot out, but he refolves to cafi Judah alfo 
 out of his Sight ; as you may read at large, 2 Kings, 
 Chap, xxiii. If therefore Parents have any Bowels, 
 any Kindnefs towards their Children, any real Deb re 
 of their Profperity, let them take Care, by their own 
 godly Life,, to entail a Blciiing upon them. 
 
 24.. Sixthly. 
 
2 12 7 he Whole Duty of Man." 
 
 24. Sixthly, Parents muft take heed, that they ufe 
 their Power over their Children with 
 To give no Equity and Moderation, not to opprefs 
 unreafanable them with unreafonable Commands, only 
 Commands, to exercife their own Authority, but in 
 all Things of Weight to confider the real 
 Good of their Children, and to prefs them to nothing 
 which may not confift with that. This is a Rule where- 
 of Parents may often have Ufe, but in none greater than 
 in the Bnfinefs of marrying their Children, wherein 
 many that otherwife are good Parents, have been to 
 blame ; when out of an Eagemefs of befiowing ihem 
 wealthily, they force them to marry utterly agaii;it their 
 own Inclinations, which is a great Tyranny, and that 
 which frequently betrays them to a Multitude of Mif-* 
 chiefs, fuch as all the Wealth in the Woild cannot re- 
 pair. There are two Things which Parents ought ef- 
 pccially to confider in the matching their Children ; the 
 firft, how they may live Chriftianly ; and to that pur- 
 pofe, to choofe a virtuous and pious Perfon to link them 
 with. The fecond is, how they may live chearfully 
 and comfortably in this World ; and to that End, 
 though a Competency of Eltate may be necefiary to be 
 regarded, yet furely Abundance is no way requifite, 
 and therefore that fhould not be too vehemently fought 
 after. That which much more tends to tke Happinefs 
 of that State, is the mutual Kindnefs and Liking of the 
 Parties; without which Marriage is, of all other, the 
 moft uncomfortable Condition : and therefore no Parent 
 ought to thruft a Child into it. I have now done with 
 the firft Sort of Relation, that of a Parent. 
 
 SUNDAY XV. 
 
 Of Duty to our- Brethren and Relations, Huf 
 band, Wife, Friends, Ma/ters, Servants. 
 
 Sect. 1 . r I'^HE fecond Sort of Relation is that of 
 n A a Brother. Now Brotherhood may 
 
 Dues to Bre- bg two f oW> ei;her na j ura j or f p ; r j t ual : 
 tbrtn. The 
 
Sund. 15. OfDufisto Brethren. 213 
 
 The latter may in the lirgeft Extent contain under it 
 all Mankind, all that partake of the fame Nature : 
 But I mail not confider it fo in this Place ; having al- 
 ready mentioned thofe general Duties, which belong to 
 all as fuch. I now fpeak of that natural 
 Brotherhood that is between thofe that Natural. 
 are the Children of the fame immediate 
 Parent : And the Duty of thefe is to have united 
 Hearts and Affections. This Nature points out to them ; 
 they partaking in a more efpecial Manner of each other's 
 Subftance, and therefore ought to have the greateft 
 Tendernefs and Kindnefs each to other. Thus we fee 
 Abraham makes it an Argument, why there mould be 
 no Contention between him and Lot, bccaufe they nvere 
 Brethren. Gen. xiii. 8. And though by Brethren there 
 is meant only Coufins, yet that helps the more ftrongly 
 to conclude, that this nearer Relation is in Reafon to be 
 a greater Bar to Strife ; as alio that this Kindnefs is in 
 fome Degree to be extended to all that have any Near- 
 nefs of Blood to us. 
 
 2. This Kindnefs and Love between Brethren and 
 Sifters ought to be very firmly grounded „., , 7 /r 
 in their Hearts; if it be not, they will be ' j e •"* * 
 of all others in moft Danger of difagreeing : - ~ ~ 
 For the continual Converfation that is a- . * 
 mong them whilft they are at home in 
 their Father's Houfe, will be apt to minifter fome Oc- 
 cafion of Jar. Befides the Equality that is among them 
 in refpeft of Birth, often makes them inclinable to envy 
 each other, when one is in any refpeft advanced above 
 the other. Thus we fee Jofeph's Brethren envied him, 
 becaufe he had moft of his Father's Love ; and Rachel 
 envied her Sifter Leah, becaufe fhe was fruitful. There- 
 fore for the preventing of fuch Temptations, let all who 
 have Brethren and Sifters, poflefs their Mind with a 
 great and real Kindnefs to them, look on them as Parts 
 of themfelves, and then they will never think fit either 
 to quarrel with them, or to envy them any Advantage, 
 any more than one Part of the Body does another of 
 the fame Body, but will ftrive to advance and help for- 
 ward the good of each other. 
 
 3. The 
 
2 14 The Whole Duty of Man. 
 
 3. The fecond Kind of Brotherhood is fpiritual: tha* 
 ^ . . , ry contains all thofe who profefs the fame 
 ¥ rt > ' 1 Faith with us. The Church in our Bap- 
 
 tifm becomes a Mother to each baptized 
 Perfon ; and then furely they that have the Relation of 
 Children to her, mult have alfo the Relation of Bre- 
 thren to each other. And to this Sort of Brethren alfo 
 we owe a great Deal of Tendernefsand Affection; the 
 fpiritual Bond of Religion mould, of all others, the molt 
 clofely unite our Hearts. This is the Brotherhood which 
 St. Peter exhorts us to love, 1 Pet. ii. 17. And to it 
 we are in an efpecial Manner bound to do all good Of- 
 fice?. Do good 9 . faith the Apoftle, to all, but eftecially 
 unto them who are of the Houjhold of Faith, Gal. vi. 10. 
 Our Companions are to be the moft melting towards 
 them, of all others, in all their Needs. Chnit tells us, 
 That nvhofoever gives hut a Cup of cold Water to any in 
 the Name of a Difciple, Jhall not lofe his Reward, 
 Matt. x. 42. From wnence we may allure ourfelves, 
 that this peculiar Lo\e to Chriftians as Chriftians, is 
 very acceptable in his Sight. 
 
 4. Several Duties there are required of us to thefe 
 
 ~ ^ Brethren : One principal is the holding 
 
 Our Duty to „ ■ .' r , r , , L f? 
 
 , ,, n J Communion with tnem 5 and that nrit 
 
 bold LomntU- t\ a. • \xr n 1 
 
 . , , , in Doctrine. We are conuantly to con- 
 
 7 r \7rt tinUC in the Beli ^ fana PwfeffitM? of all 
 
 thole necefiary Truths, by which we 
 may be marked out as Followers and Difciples of Ch rift. 
 This is that Faith which St. jude fpeaks of, which was 
 once delivered to the Saints, Jude iii. By keeping where- 
 of we continue ftill united to this fpiritual Brotherhood, 
 in refpect of Profeffion -, which we may conftantly do, 
 what Storms, and Perfections foever attend it, accord- 
 ing to the Exhortation of the Apoftle, Heb. x. 23. Let 
 us hold fajl the Profejjwn of our Faith without waver- 
 ing. Secondly, we are alfo, as Opportunity ferves, to 
 communicate with them in all Holy Offices. We mult 
 be diligent in frequenting the Affemblies of the Saints, 
 which is as it were the Badge of our Profeffion, and 
 therefore he that willingly withdraws himfelf from thefe,. 
 gives Ground to fufpeel he will be apt. to renounce the 
 other alfo. But thefe Parts of Communion we find ftri&ly: 
 
 maintained; 
 
Snnd. 15. Of Dues to Brethren. 215 
 
 maintained by the firft Chriftians, Aels ii. 42. They con- 
 tinued fiedfaftly in the Apoftles Doctrine and Fellon.dhip, 
 and in breaking of Bread and in Prayers. They con- 
 tinued, and that lledfaitly ; they were not frighted from 
 it by any Perfecutior.s. though that were a 1 ime 
 wherein they were tried with the (harpefl Sufferings ; 
 which may teach us, that it is not the Danger that at- 
 tends this Duty can acquit us of it. 
 
 5. Secondly, We are to bear with the To hear with 
 Infirmities of our Chriftian Brethren; ac- their Infirmi- 
 cording to the Advice of St. Paul, Rom. tics. 
 
 XV. 1 . We that are Jlrcng ought to hear 
 the Infirmities of the 'weak. If one that holds all necef- 
 fary Chriilian Truths, happen yet to be in fome Error, 
 we are not for 'his either to forfake his Communion, or 
 defpifehis Perfon. Tiiis St. Paul teaches us in the Cafe" 
 of that weak Brother, wbo by Error made a cau/elefs 
 Scruple about Meats, Rom. xiv. Where he bds the 
 ftronger Chriftians, that is, thofe, who being bc;ter in- 
 ftruded, difcernedhim to be in an Error, yet to receive 
 him neverthelefs, and not to d nim ; as on the 
 
 other Side, he bids that weak one not tojudge the Wron- 
 ger. The leflei Differences \n Opinion niu ; l be born 
 with on both Sides, and mult not in the lcail abate cur 
 brotherly Charity towards each other. 
 
 6. Thirdly, We are to endeavour the To reftore them 
 reftoring of any fallen Brother, that is, after Fails. 
 to bring him to Repentance, after he 
 
 hath fallen into any Sin. Thus St. Paul commands 
 the Galatians, that they mould reftore him that was 
 overtaken in a Fault, con fide ring them fives, left they 
 ivere alfo tempted. We are not to look on him as a 
 Cait-a-way, to give him over as utterly defperate ; 
 neither are we to triumph over him, in Rcfpedl of ouf 
 own Innocence, like the proud Pharijee over the poor 
 Publican, Lai^xviii. 11. but we are meekly to endea- 
 vour his Recovery, remembring that our oun Frailty 
 is fuch, that we are not fecure from the like Fz Us. 
 
 7. Fourthly, We are to haveaSympa- a- , ,. 
 
 s : c 11 r i- • . ' r To fympatbize 
 
 tny and fellow-feeling with tnefe Bre- . , r , 
 
 -u u t • l j ■ • 1. l . with them. 
 
 tnien, to be nearly touched with what- 
 
 foe vex 
 
i\6 The Whole Duty of Man. 
 
 foever befals them, either as they are confidered in So- 
 ciety, or in fmgle Perfons. In Society firfl, and fo they 
 make up a Church ; and that,either the univerfal, which 
 is made up of all Believers throughout the World ,or any 
 particular Church which is made up of all the Believers in 
 that particular Nation : And whatever happens to either 
 of thefe, either the whole Church in general, or any fuch 
 fingle Part of it, efpecially that whereof ourfelves are 
 Members, we are to be much affe&ed and moved with 
 it, to rejoice in all the Profperities, and to mourn and 
 bewail all the Breaches and Dcfolations thereof, and daily 
 and earnefily to pray with David, Pfal. li. 18. O be 
 favourable and gracious unto Sion; build thou the Walls 
 of Jerufalem ; and that efpecially when we fee her in 
 Difhefs and Perfecution. Whofoever is not thus touch- 
 ed with the Condition of the Church, is not to be look- 
 ed on as a living Member of it : For as in the natural 
 Body every Member is concerned in the Profperity of 
 the whole, fo certainly 'tis here. It was the Gbferva- 
 tion of the Pfa Imift, that God's Servants think upon the 
 Stones of Sion, and pity to fee ber in the Dujl, Pfal. cii.- 
 14. And furely all his Servants are ftill in the fame 
 Temper, and cannot look on the Ruins and Defolations 
 of the Church, without the greateft Sorrow and La- 
 mentation. Secondly, We are to have this Fellow* 
 feeling with our Brethren confidered as fingle Perfons. 
 We are to account ourfelves concerned in tvery 
 particular Chriitian, fo as to partake with him in all 
 his Occafions, either of Joy or Soriow. Thus the 
 Apoftle exhorts, Rom. xii. 15. Rejoice tvith them 
 that do rejoice, vjeep voith them that vseep. And 
 again, 1 Cor. xii. 26. under the Similitude of the 
 natural Body he urges this Duty, Whether one 
 Member f offer, all the Members fuffer nvith it j or one 
 Member be honoured, all the Members rejoice viiih it. 
 All thefe feveral EfTe&s of Love we owe to thefe fpi- 
 ritual Brethren. And this Love is that which Chi ill 
 hath .made the Bidge of his Difciplcs, John xiii. 3;. 
 By this Jhall all Men know that ye are my Difciples, if 
 ye have Love one to another : So that if we mean nfct 
 to caft off Difciplelhip to Clirift, we mufl not forfake 
 this Love of the Brethren. 8. The 
 
Sund. 15. Wives Duty. 217 
 
 8. The third Relation is that between Hufband and 
 
 Wife. This is yet much nearer than ei- „-, 7^., 
 
 *u c l c u .. „ The Wife ovoes 
 
 ther or the former, as appears by that , J, „ j 
 
 Text, Epb.v. 31. A Man muft leave Fa- ~, >■ 
 ther and Mother, and clea<ve to his Wife, 
 and they tvco fkall be one Flejh. Several Duties there are 
 owing from one of thefe Perfons to the other. And 
 flrft, for the Wife, (he owes Obedience. This is com- 
 manded by the Apoftle, Col. iii. 18. Wives, fubmit your 
 /elves unto your ovon Hujbands, as it is fit in the Lord, 
 They are to render Obedience to their Hufbands in the 
 Lord ; that is, in all lawful Commands : For other- 
 wife 'tis here, as in the Cafe of all other Superiors, 
 God muft be obeyed rather than Man j and the Wife 
 mull not, upon her Hufband's Command, do any Thing 
 which is forbidden by God. But in all Things, which 
 do not crofs fome Command of God's, this Precept is of 
 Force, and will ferve to condemn the peeviih Stubborn- 
 nefs of many Wives, who refill the lawful Commands 
 of their Hufbands, only becaufe they are impatient of 
 this Duty of Subjection, which God himfelf requires of 
 them. But it may be here afked, What if the Hufband 
 command fomething, which tho' it be not unlawful, is 
 yet very inconvenient and imprudent, muft the Wife 
 fubmit to fuch a Command ? To this I anfwer, that it 
 will be no Difobedience in her, but Duty, calmly and 
 mildly to fhew him the Inconveniencies thereof, and to 
 perfuade him to retradl that Command : But in cafe fhe 
 cannot win it to him by fair Intreaties, fhe muft neither 
 try fharp Language, nor yet finally refufe to obey ; no- 
 thing but the Unlaw fulnels of the Command being fuffi- 
 cienc Warrant for that. 
 
 9. Secondly, the Wife owes Fidelity to the Hufband, 
 and that of two Sorts ; Firft, that of the p., ,. 
 
 Bed. She muft keep her felf pure and ■'* 
 
 chafte from all ftrange Embraces ; and therefore muft 
 not fo much as give an Ear to any that would allure 
 her, but wich the greateft Abhorrence rejeft all Motions 
 of that Sort, and never give any Man, that has once 
 made fuch a Motion to her, the leaft Opportunity to 
 make a fecond, Secondly, She owes him likewife Fide- 
 lity 
 
2i 8 The Whole Duty of Man. 
 
 lity in the managing thofe worldly Affairs he commits to 
 
 her ; (he muft order them fo, as may be molt to her Huf- 
 
 band's Advantage, and not by deceiving and cozening of 
 
 ' him, imploy his Goods to fuch Ufes as he allows not of. 
 
 i a. Thirdly, She owes him Love, and together with 
 
 that, all Friendlinefs and Kindnefsof Con- 
 Love. verfation : She is to endeavour to bring 
 
 him as much Affiftance and Comfort of 
 Life, as is poffible, that fo (he may anfwer that fpecial 
 End of the Woman's Creation, the being a Help to hsr 
 Hujband, Gen. ii. 13. And this in all Conditions, whe- 
 ther Health or Sicknefs, Wealth or Poverty, whatfoever 
 Eftate God by his Providence mall caft him into, (he muft 
 be as much of Comfort and Support to him, as (he can. 
 To this, all Sullennefs and Harlhnefs, all Brawling and 
 Unquietnefs, is directly contrary ; for that makes the 
 Wife the Burden and Plague of the Man, irftead of a 
 Help and Comfort : And fure, if it be a Fault to be- 
 have one's felf fo to any Perfon, as hath already been 
 mewed, how great muft it be to do fo to him, to whom 
 thegreateft Kindnefs and Affection is- owing ? 
 
 1 1 . Nor let fuch Wives think that any Faults or Pro- 
 cp, ,, . vocations of the Hufband can juftifv their 
 
 J' ha" °j *>°wardnefs; for they will not, 'either 
 the tiufland inRefped f Religion or Dficretion. Not 
 
 a Tr T • in Religion, for where God hasabfohne- 
 tbtje Duties. ^ commanded a Duty t0 be pa fcj, » t fe 
 
 not any Unworthinefs of the Perfon can excufe from it; 
 nor in Difcretion, for the worfe a Hufnand is, the more 
 need there is for the Wife to carry herfelf with that 
 Gentlenefs and Sweetnefs, that may be molt likely to 
 win him. This is the Advice St. Peter gave the Wives 
 of his Time, 1 Pet. in 1. Likewife, ye Wives, be in 
 Subjeflion to your own Hujbands ; that if any obey not 
 the Word, they alfo may without the Word be ivon by the 
 Converfationof the Wives-. It feems, the good Beha- 
 viour of the Wives was thought a powerful Means to 
 win Men from Heathenifm to Chriftianity ; and fufe it 
 mieht now-a-days have fome good Effects, if Women 
 would have but the Patience to try it ; at the leaft 
 'twould have this, that it would keep fome tolerable 
 
 Quiet 
 
Sand. 15. Husbands Duty. 219 
 
 Quiet in Families : Whereas, on the other Side, the ill 
 Fruits of the Wives Unquietnefs are fo notorious, that 
 there are few Neighbourhoods but can give fome In- 
 ftance of it. How many Men are there, that, to avoid 
 the Noife of a froward Wife, have fallen to Company- 
 keeping, and by that to Drunkennefs, Poverty, and a 
 Multitude of Mifchiefs? Let all Wives therefore be- 
 ware of adminiftring that 1 emptation : But whenever 
 there happens any Thing, which in Kindnefs toherHuf- 
 band fhe is to admonifli him of, let it be with that Soft- 
 refs and Mildnefs, that it may appear, 'tis Love, ' and 
 not Anger, that makes herfpeak. 
 
 it. There are alfo on the Hufband 's Part feveral 
 Duties ; there is, Firft, l ove ; which St. _ . „ n 
 Paul requires to be very tender and com- »Jkand 
 
 paffionatetowards the Wife, as appears by °^. S J°J e 
 the Similitudes he ufeth in that Matter, ^ e Lon}e ' 
 Epbef. v. The one, that of the Love a Man bears to 
 his natural Body,; No Man, faith he, <ver. 29. e<ver yet 
 hated his o-ivn Fle/b, but nouri/hcih and cherijheth it. The 
 other Love is that Chrift bears to his Church, which is 
 far greater, <uer. 25. both which he fets as Patterns of 
 this Love of Hufbands towards their Wives. This ut- 
 terly forbids all Harfhnefs and Roughnefs to them : 
 Men are to ufe them as Parts of themfelves, to love them 
 as their own Bodies, and therefore to do nothing that 
 may be hurtful and grievous to them, no more than 
 they would cut and gam their own Flefh. Let thofe 
 Hufbands that tyrannize over their Wives, that fcarce 
 ufe them like human Creatures, confider whether that 
 be to love them as their own Bodies. 
 
 13. A fecond Duty of the Hufband is Faithfulnefs to 
 the Bed. Thi? is by God as well requir- „ . , . 
 ed of the Hufband as the Wife. And WW« 
 tho' the World do feem to look on the Breach of 
 this Duty with lefs Abhorrence in the Hufband, yet 
 fure before that juft Judge the Offence will appear no 
 lefs on the Man's Side, than the Woman's. This is 
 certain, 'tis in both a Breach of the Vow made to each 
 other at their Marriage ; and fo, befides the Unclean- 
 nefs, a downright Perjury : And thole Differences in the 
 
 Cafe, 
 
220 The Whole Duty of Man. 
 
 Cafe, which feem to caft the Scale, are rather in refpe&of 
 civil and worldly Confideration, than meerly of the Sin. 
 
 14. A third Duty of the Hufband is to maintain and 
 
 provide for the Wife. He is to let her 
 Maintenance, partake with him in thofe outward good 
 
 Things wherewith God hath bleft him, 
 and neither by Niggardlinefs debar her of what is fit for 
 her, nor yet by Unthriftinefs fo wafte his Goods, that 
 he lhall become unable to fupport her. This is cer- 
 tainly the Duty of the Hufband, who being, as hath 
 been faid, to account his Wife as a Part of his own 
 Body, muft have the very fame Care tofuflain her, that 
 he hath for himfelf. Yet this is not fo to be underftood, 
 as to excufe the Wife from her Part of Labour and In- 
 duftry, when that is requifite : It being unreafonable the 
 Hufband mould toil to maintain the Wife in Idlenefs. 
 
 15. Fourthly, The Hufband is to inftrucl the Wife in 
 
 the things which concern her eternal Wel- 
 Inflruftion. fare, if me be ignorant of them. Thus St. 
 
 Paul bids the Wives learn of their Huf- 
 bands at homey 1 Cor. xiv. 35. which fuppofes, that the 
 Hufband is to teach her. Indeed it belongs to every 
 Mafter of a Family to endeavour, that all under his 
 Charge be taught all neceflary Things of this Kind ; and 
 then fure more efpecially his Wife, who is fo much nearer 
 to him than all the reft. This mould make Men careful 
 to get Knowledge themfelves, that fo they may be able 
 to perform this Duty they owe to others. 
 
 16. Laftly, Hufbands and Wives are mutually to 
 
 pray for each other, to beg all Bleffings 
 Jiujbands and from God both fpiritual and temporal, 
 Wives mutu- and to endeavour all they can to do all 
 ally to pray for good to one another, efpecially all good 
 and ajjift each to each others Souls, by flirring up to the 
 other in all Performance of Duty, and diffuading 
 good, and drawing back from all Sin, and by 
 
 being, like true Yoke-fellows, helpful 
 and affiftant to each other in the doing of all Sorts of 
 Good, both to their own Family and all others within 
 their Reach. This is of all other, the trueft and moft 
 valuable Love. Nay, indeed, how can it be faid they 
 
 do 
 
Sund 15. Husbands Duty. 221 
 
 do love at all, who contentedly let each other run on in 
 a Courfe that will bring them to eternal Mifery ? And 
 if the Love of Hufbands and Wives were thus grounded 
 in Virtue and Religion, 'twould make their Lives a 
 Kind of Heaven on Earth; 'twould prevent all thofe 
 Contentions and Brawlings fo common among them, 
 which are the great Plagues of Families, and the lefler 
 Hell in Paflage to the greater : And truly, where it is 
 not thus founded, there is little Comfort to be expecled 
 in Marriage. 
 
 1 7. It fhould therefore be the Care of every one, that 
 means to enter upon that State, to con- — , . r . 
 
 fider advifedly before- hand, and to chufe , p'V* / 
 
 fuch a Perfon with whom they may have /. JU° n ] , 
 
 this fpiritual Friendship, that is, fuch a cbie ! .*, 
 
 ' 1 r r> I tl ration in Mar- 
 
 one as truly fears God. i here are many 
 
 falfe Ends of Marriage look'd upon in ria £ e ' 
 
 the World ; fome marry for Wealth, others for Beauty, 
 
 and generally they are only worldly Refpecls that are 
 
 at all confidered : But certainly, he that would marry 
 
 as he ought, fhould contrive to make his Marriage ufeful 
 
 to thofe better Ends of ferving God, and having his own 
 
 Soul ; at leait he mull be fure it be no Hindrance to 
 
 them, and to that purpofe the Virtue of the Perfon 
 
 •chofen is more conducing than all the Wealth in the 
 
 World ; though I deny not, but that a Competency of 
 
 that may likewife be confidered. 
 
 1 8. But above all Things, let all take Heed, that they 
 make not fuch Marriages, as may not 
 
 only be ill in their Effecls, but are Unlawful 
 actually Sins at the Time ; fuch are the Marriages. 
 Marriages of thofe that were formerly 
 promifed to feme other : In which Cafe, 'tis fure, they 
 rightly belong to thofe to whom they pafled the fjrft 
 Promife ; and then for any other to marry them, du- 
 ring the Life of that Perfon, is to take the Hufband or 
 Wife of that other ; which is diredl Adultery, as St. Paul 
 tells us, Rom. vii. 3. The like Unlawfulnefs there is al- 
 fo in the Marriage of thofe, who are within thofe De- 
 grees of Kindred forbidden by God ; the Particulars 
 whereof are fet down in the 18th and 20th of Leviticus, 
 
 and 
 
I 
 222 Ihe Whole Duty of Man. 
 
 and whoever marries any that is within any ofthofe 
 Degrees of Nearnefs, either to himfelf, or to his de- 
 ceafed Wife, which is as bad, commits that great Sin of 
 Jnceft; and, fo long as he continues to live with fuch his 
 unlawful Wife, remains in that fearful Guilt. This Wa- 
 rinefs in the Chbice of the Perfon to be married would 
 prevent many fad Effects, which we daily fee follow 
 fuch rafh or unlawful Matches. It were well therefore 
 if People would look on Marriage, as our Church ad- 
 vifes, as a Thing not to be undertaken ligh:ly, unad-vifed- 
 ly> or ^wantonly ', to fatisfy Men's carnal Lufis'and Appe- 
 tites, but reverently t difcrectly, advijedly, foberly, and in 
 the Fear of God ; and in fo doing, no doubt, a Bleiiing 
 would follow, which otherwife there is little Ground to 
 expeft. I have now done with this Relation between 
 Hufband and Wife. 
 
 19. The next is that between Friends : And this Re- 
 _ ,n. lation, if it be rightly founded, is of great 
 Friendjhtp. Nearnefs and Ufefulnefs ; but there is 
 none more generally miilaken in the World : Men 
 ufually call them their Friends, with whom they have 
 an Intimacy and Frequency of Converfation, though 
 that Intimacy be indeed nothing but an Agreement and 
 Combination in Sin. The Drunkard thinks him his 
 Friend, that will keep him Company ; the deceitful 
 Perfon, him that will aid him in his Cheats j the proud 
 Man, him that will flatter him : And fo generally in all 
 Vices they are looked on as Friends, that advance and 
 further us in them. But, God knows, this is far from 
 Friendfhip ; fuch a Friend as this the Devil himfelf is in 
 the higher! Degree, who is never backward in fuch Of- 
 fices. The true Friendihip is that of a direct contrary 
 nuking; 'tis a Concurrence and Agreement in Virtue, 
 not in Vice. In fhort, a true Friend loves his Friend fo, 
 that he U very zealous of his Good ; and certainly he 
 . that is really fo, will never be thelnliru- 
 Its Duties. inen£ Q £ bringing him to the greateft 
 Evil. The general Duty of a Friend then mull be re- 
 folved to be the indubious Purfu:. of his Friend's real 
 Advantages, in which there are feveral Particulars con- 
 tained. 
 
 20. As 
 
Sund. 15. Of Fr je ndship. 223 
 
 20. As, flrlt, Faithfulnefs in all Trufts committed to 
 him by his Friend, whether that of Goods -c • i f , - 
 or Secrets: He that betrays the Trull of a taith f uln£ J i - 
 Friend in either, is by all Men looked upon with Ab- 
 horrence, it being one of the higher! FalfenefTes and 
 Treacheries; arid for fuch treacherous Wounds, the wife 
 man tells us, every Friend avill depart, Eccluf. xxii. 22. 
 
 2 1 . Secondly, 'tis the Duty of a Friend to be aflifting 
 to his Friend in all his outward Needs ; to . — - 
 counfel him when he wants Advice ; to chear J/J* ance ' 
 him, when he needs comfort; to give him, when he 
 wants Relief ; and to endeavour his Refcue out of any 
 Trouble or Danger. An admirable Example we have 
 of this Friendlhip in 'Jonathan to David, he loved him as 
 his qvjh Soul; and we fee, he not only contrives for his 
 Safety, when he was in Danger, but runs Hazards him- 
 felf, to refcue and deliver his Friend ; draws his Fa- 
 ther's Anger upon him, to turn it from David, as you 
 may read at large, 1 Sam. xx. 
 
 2 2. The third and highelt Duty of a Friend is to be 
 aiding and aiTiiling to the Soul of his Friend, *. . . 
 to endeavour to advance that in Piety and 
 Virtue, by all Means within his Power, by Exhortations 
 and Encouragements to all Virtue, by earned and vehe- 
 ment Difluafions from all Sin ; and not only thus in ge- 
 neral, but by applying to his particular Wants, efpecial- 
 \y by plain and friendly Reproofs, where he knows or 
 reafonably believes there is any Fault committed. This 
 is, of all others, the moft peculiar Duty of a Friend, it 
 being indeed that which none elfe is qualified for. Such 
 an Unwillingnefs there is in moft Men to hear their 
 Faults, that thofe that undertake that Work, had need 
 have a great PrepolTeflion of their Hearts, to make them 
 patient of it. Nay, it is fo generally acknowledged to 
 be the proper Work of a Friend, that if he omit it, he 
 betrays the Offender into Security ; his not reproving 
 will be apt to make the other think he does nothing wor- 
 thy of Reproof, and fo he tacitly ads that bafelt Part of 
 a Flatterer, fooths and cherifhes him in his Sin. When 
 yet farther iiisconfidered how great Need all Men have, 
 at fome Time or other, of being admonifhed, 'iwill ap- 
 pear a moll unfriendly, yea, a cruel Thing to omit it. 
 L We 
 
224 The Whole Duty of Man. 
 
 We have that natural Partiality to our felves, that we 
 cannot fo readily difcern our own Mi (carriages, as we do 
 other Men's/ and therefore 'tis very neceffary they 
 mould fometimes be (hewed us by thofe, who fee them 
 more clearly ; and the doing this at the firrt may pre- 
 vent the multiplying of more: Whereas, if we be fuffer- 
 ed to go unreproved, it often comes to fuch a Habit, 
 that Reproofs will do no Good. And then how fha"ll 
 that Perfon be able to anfwer it either to God or himfelf, 
 that has by his Silence betrayed his Friend to this great- 
 ell Mifchief ? 'Tis the Expreflion of God himfelf, fpeak- 
 rng of a Friend, Thy friend, which is as thine oivn Soul, 
 Deut. xiii. 6. And fure we fhould in this Refpecl ac- 
 count our Friends as our own Souls, by having the fame 
 jealous Tendernefs and Watchfulnefs over their Souls, 
 which we ought to have of our own. Jt will therefore 
 be very fit for all that have entred any ftrict Friendfhip, 
 to make this one fpecial Article in the Agreement, that 
 they (hall mutually admonifh and reprove each other ; 
 by which Means it will become fuch an avowed Part of 
 their Friendfhip, that it can never be miftaken by the re- 
 proved Party for Cenforioufnefs or Unkindnefs. 
 
 23. Fourthly, To thefe feveral Parts of Kindnefs muft 
 
 be added that of Prayer. We muft not only 
 
 Prayer. afiift our Friends, ourfelves, in what we can, 
 
 but we muft call in the Almighty's Aid to 
 
 them ; recommending them earneftly to God for all his 
 
 Blefiings, both temporal and fpiritual. 
 
 24.. Laftly, We muft be conftawt in our Friendfhips, 
 c R and not out of a Lightnefs of Humour grow 
 
 onftancy wear y Q f a p r i enc j t only becaufe we have had 
 him long. This is great Injuftice to him, who, if he 
 have behaved himfelf well, ought the more to be valued, 
 by how much the longer he has continued to do fo: 
 And it is great Folly in our felves'; for it is the calling 
 away the greateft Treafure of Human Life ; for fuch 
 certainly is a tried Friend. The wifeft of Men gives 
 Warning of it, Prov. xxvii. 10. Thine onxin Friend and 
 thy Father 's Friend forfake not. Nay farther, 'tis not 
 every light Oitence of a Friend, that mould make thee 
 renounce his Friendfhip ; there muft be fome Allowance 
 naade to the Infirmities of Men j and if thou haft Occa- 
 
 f:on 
 
Sund. 15. Servants Duty. 225 
 
 fion to pardon him fomewhat to day, perhaps thou may- 
 eft give him Opportunity to requite thee To morrow ; 
 therefore nothing but Unfaithfulnefs, or incorrigible 
 Vice, mould break this Band. 
 
 25. The laft Relation is that between Matters and 
 
 Servants ; both which owe Duty to each c 
 
 , ,-,-., . r lL o .. ■ en. servants o<we 
 
 other. 1 hat of the Servant is, hrft, , . , . 
 
 Obedience to all lawful Commands. „ _, ,. " 
 This is exprefly required by the Apottle, ^ 
 Eph. vi. 6. Servants, obey in all Things your Majlers, &C. 
 And this Obedience muft not be a grumbling and un- 
 willing one, but ready and chearful, as he there pro- 
 ceeds to exhort, Ver. 7. With good Will doing Service : 
 And to help them herein, they are to confider, that it is 
 to the Lord, and not unto Men. God has commanded 
 Servants thus to obey their Mafters ; and therefore the 
 Obedience they pay, is to God, which may well make 
 them do it chearfully, how harm or unworthy foever 
 the Matter be, efpecially if what the Apoftle farther 
 urgeth, Ver. 8. be confidered, That there is a Revoard 
 -to be expecled from God for it. 
 
 26. The fecond Duty of the Servant is Faithfulnefs, 
 and that may be of two Sorto: One, as op- p., ,. 
 pofed to Eye fervice, the other to Purloining 
 
 or Defrauding. The firft Part of Faithfulnefs is the do- 
 ing of all true Service to his Matter, not only when his 
 Eye is over him and he expects Punifhment for the Omif- 
 fion, but at all Times, even when his Matter is not like- 
 ly to difcern his Failing ; and that Servant that doth not 
 make Confcience of this, is far from being a faithful 
 Servant, this Eye-fervice being by the Apottle fet oppo- 
 fite to that Singlenefs of Heart which he requires of 
 Servants, Ephef. vi. 5. The fecond Sort of Faithfulnefs 
 confifts in the honett Management of all Things intrud- 
 ed to him by his Matter, the not Watting of his Goods 
 (as the unjutt Steward was accufed to have done, Luke 
 xvi.) whether by caielefs imbezelling of them, or by con- 
 verting any of them to his own Ufe without the Allow- 
 ance ofhis Matter. This latter is that purloining of which 
 the Apottle warns fervants, Tit. ii. 10. and is indeed no 
 better than arrant Theft: Of this Kind are all thofe 
 1 Ways, that the Servant hath of gaining to himfelf by the 
 L 2 Lofs 
 
i6i The Whole Duty of Man. 
 
 Lofs and Damage of his Matter j as the being bribed to 
 make ill Bargains for him, and many the like: Nay, in- 
 deed this Sort of Unfaithfulnefs is vvorfe than common 
 Theft, by how much there is a greater Truft repofed, the 
 Betraying whereof adds to the Crime. As for the other 
 Sort of Unfaithfulnefs, that of Wafting, tho' without 
 Gain to themfelves, it differs not much in Effeft from 
 this, the Mafter may lofe as much by the one as the o- 
 ther ; and then, what Odds is it to him, whether he be 
 robbed by the Covetoufnefs, or Negligence of his Ser- 
 vant ? And it is ftill the fame Breach of Truft with the 
 former ; for every Mafter is fuppofed to intruft his Af- 
 fairs as well to the Care as the Honefty of his Servant ; 
 for 'twould be little Advantage to the Mafter to be fecur- 
 jed that his Servant would not himfelf cheat kim, whilft, 
 in the mean Time he would by his Carelefnefs give Op- 
 portunities to others to do it. Therefore he that does 
 not carefully look to his Mailer's Profit, deceives his 
 Truft, as well as he that unjuftly provides for his own. 
 
 27. A third Duty of a Servant is Patience and Meek- 
 c L .~ nefs under the Reproofs of his Mafter, not 
 SubmiMion an j wering ogaiKt as the A poftle exhorts, 
 to Rebuke, fa ~ ^ that -^ nQt making f uch {uT i y 
 
 and rude Replies, as may increafe the Matter's Difplea- 
 fure, a Thing too frequent among Servants, even in 
 the jufteft Reprehenfions ; whereas St. Peter di reels 
 them patiently to fuffer even the moft undeferved Cor- 
 rection, even when they do well, and fuffer for it t 1 
 Pet. ii. 20. But the patient fuffering of Rebuke is not 
 all that is required of Servants in this Matter j They 
 iriuft alio mend the Fault they are rebuked for, and not 
 think they have done enough, when they have (though 
 never fo dutifully) given the Mafter the Hearing. 
 
 28. A fourth Duty of a Servant is Diligence. He 
 _ muft constantly attend to all thofe Things 
 Diligence. whJch arg the j) ut j es f fcj s pi ace> an d 110 t 
 
 give himfelf to Idlenefs and Sloth, nor yet to Company- 
 keeping, Gaming or any other diforderly Courfe, 
 which may take him off from his Matter's Bufinefs. 
 All thefe are neceffary Duties of a Servant, which they 
 are carefully and confeionably to perform, not (o much 
 to efcape their Mailer's Anger, as God's, who will cer- 
 tainly 
 
Sund 15. Masters Duty. 227 
 
 tainly call every one of them to an Account, how they 
 have behaved themfelves towards their earthly Matters. 
 
 29. Now, on the other Side, there are fome Things 
 
 alfo owing from the Matters to their „. n 
 
 c ac,i Li\/T/i-L j Matters owe to 
 
 Servants: As hrtt, the Matter is bound . < c 
 
 , , . - , c . , t their servants 
 
 to be juft to them, in performing thole cy „. 
 
 Conditions on which they were hired ; J •> 
 
 fuch are commonly the giving them Food and Wages : 
 
 And that Matter that with holds thefe, is an Opprellor. 
 
 30. Secondly, The Matter is to admonifti and re- 
 prove the Servant in Cafe of Fault; and *, 
 
 r , , . „ . . , ' Admonition, 
 
 that not only in Faults agamft them,where- 
 
 in few Matters are backward ; but alfo, and more efpe- 
 cially in Faults againft God, whereat every Matter 
 ought to be more troubled, than at thofe which tend on- 
 ly to his own Lofs or Inconvenience : The Dilhonour 
 of God, and the Hazard of the meaneft Man's Soul, 
 being infinitely more worthy our Difquiet, than any 
 Thing of the other Kind can be. And therefore, when 
 Matters are prefently on Fire for any little Negligence 
 or Fault of a Servant towards themfelves, and yet can 
 without trouble fee them run into the greateft Siris a- 
 gainft God, 'tis a Sign they confider their own Concern- 
 ments too much, and God's Glory and their Servants 
 Souls too little. This is too commonly the Temper of 
 Matters ; they are generally carelefs how their Servants 
 behave themfelves towards God, how diforderly and 
 profane their Families are ; and therefore never beftow 
 any Exhortation or Admonition to perfuade them to 
 Virtue, or draw them from Vice : Such Matters forget 
 that they mutt one Day give an Account, how they have 
 governed their Families. It is certainly the Duty of 
 every Ruler, to endeavour to advance Piety and Godli- 
 nefs among all thofe that are under his Charge J and 
 that as well in this letter Dominion of a Family, as in 
 the greater of a Realm or Nation. Of this David 
 was fo careful, that we fee he profefies, Pfal.cx. 7. 
 Tba t no deceitful Per/on /hail dwell in bis Houfe ; that 
 he that told Lies,Jhould not tarry in his Sight. So much 
 he thought himfelf bound to provide, that his Family 
 might be a Kind of Church, an^Aflembly of godly, up- 
 L $ right 
 
228 The Whole Duty 0/Man. 
 
 right Perfons : And if all Matters would endeavour to 
 have theirs fo, they would, befides the eternal Reward 
 of it hereafter, find a prefent Benefit by it; their world- 
 ly Bufinefs would thrive much the better; for if their 
 Servants were brought to make Confcience of their 
 Ways, they would then not dare either to be negligent 
 or falfe. 
 
 31 . But as it is the Duty of Matters to admonilh and 
 reprove their Servants, fo they mutt alfo look to do it 
 in a due Manner, that is, fo as may be mod likely to 
 do good ; not in Paflion and Rage, which never can work 
 the Servant toany Thing but the defpifing or hating him; 
 but with fuch fober and grave Speeches, as may convince 
 him of his Fault, and may alfo afiure him, that it is a 
 kind Defire of his Amendment (and not a Willingnefs to 
 wreck his own Rage) which makes the Mailer thus to 
 rebuke him. 
 
 32. A third Duty of the Matter is to fet a good Ex- 
 C d E hi am P^ e °^ Honefty and Godlinefs to his 
 
 " ' Servants, without which 'tis not all the 
 Exhortations or Reproofs he can ufe, will ever do good; 
 or elfe he pulls down more with his Example, than 'tis 
 poffible for him to build up with the other: And 'tis 
 Madnefs for a drunken or profane Mailer to expeft a 
 fober nd godly Family. 
 
 33. Fourthly, the Matter is to provide that his Ser- 
 
 _. f T vants may not want Means of being in- 
 
 A.eans of In- ftruaed in thdr Duty> as alfo that lhey 
 
 Jiruc ion. m? ^ daily have conftant Times of wor- 
 
 shipping God publickly, by having Prayers in the Fa- 
 mily. But of this I have fpoken before, under the 
 Head of Prayer, and therefore (hall here fay no more of it. 
 
 34. Fifthly, The Matter, in all Affairs of his own, is 
 
 „, , . . to give reafonable and moderate Com- 
 Moderatton m ^^ ^ ^ y . gfeater Burdens Qn 
 
 Commands. hjs Servants> than they are ab i e t0 bear, 
 particularly, not requiring fo much Work, that they 
 mall have no Time to beftow on their Souls ; as on the 
 other Side, he is not to permit them to live fo idly, as 
 may make them either ufelefs to him, or may betray 
 themfelves to any ill. 
 
 35. Sixthly, 
 
Sund. i6. Duty p/Charity, 229 
 
 35. Sixthly, The Mailer is to give his Servants En- 
 couragement in Well doing, by uiing ~ 
 them wich that Bounty and Kindncfs, niourage- 
 which their Faithfulnefs, and Diligence, **? in w * 
 and Piety deferves ; and finally, in all s "*' 
 his Dealing with them he is to remember, that he him- 
 felf hath, as the Apoille faith, Eph. vi. 9. A Ma ft >• in 
 Heaven, to whom he muft give an Account of the 
 Ufage of his meanell Servant on Earth. 
 
 Thus have I briefly run through thole feveral Relations, 
 to which we owe particular Duty ; and fo have done 
 with that full Branch of Duty to our Neighbours, that 
 of Juftice. 
 
 SUNDAY XVI. 
 
 Other Blanches of our Duty to our Neighbour : 
 Of Charity to Men's Souls, Bodies, Goods , 
 and Credit. 
 
 Sect.' i ^ H E fecond Branch of Duty to our Neigh- 
 
 1. i bour is Charity, or Love. This -,, 
 is the great Gofpel Duty fo oftenjenjoir.ed us 
 
 by Chrilt, the Neva Commandment , as himfelf calls it, 
 John xiii. 34.. That ye love one another: And this is 
 again repeated twice in one Chapter, John xv. 12. 17. 
 and the firft Epiftle of Sc. John is almoit wholly fpent in 
 the Perfuafion of this one Duty ; by which we may fee, 
 it is no Matter of Indifference, but molt ftriclly required 
 of all that profefs Chrift. Indeed himfelf has given it 
 as the Badge and Livery of his Difciples, John xiii. 35. 
 By this Jhall all Men knonu that ye are my Difciples, if ye 
 have Love one to another. 
 
 2. This Charity may be confidered two Ways ; firll, in 
 Refpeft of the Affedions. Secondly, of the , , , p 
 Adions. Charity in the Affedions is a fin- " tbe "' 
 cere Kindnefs, which difpofes us to wiffi all J eJl0ns ' 
 Good to others, and that in all their Capacities, in the 
 fame Manner that Juftice obligeth us to wilh no Hurt to 
 
 ' h \ any 
 
230 The Whole Duty of Man. 
 
 any Man, in Refpect of his Soul, his Body, his Goods, 
 or his Credit: So this fir ft Part of Charity binds us to 
 wifh all Good to them in all thefe. 
 
 3. And firH for the Soul. H we have any the lead 
 
 To Jftrt Soul,. S ,P a A k °f eh \ f, >. W f "."""'u b r ' WUh 
 all Good to Men's Souls ; thofe pre- 
 cious Things which Chrifi thought worth the Ranfom- 
 ing with his own Blood, may furely well challenge our 
 Kindnefs and good Wilhes : And therefore, if we do 
 not thus love one another, we are far from obeying 
 that Command of ioviag as he hath loved; for it was 
 the Souls of Men which he loved fo tenderly, and both 
 did and fuirered fo much for. Of this Love of his to 
 Souls there are two great and fpecial Effects : The firft, 
 the purifying them here by his Grace ; the fecond, the 
 making them everlaftingly happy in his Glory. And 
 both thefe we are fo far to copy out in our Kindnefs, as 
 to be earneftly defirous, that all Men fhould arrive to 
 that Purity and Holinefs here, which may make them 
 capable of eternal Happinefs hereafter. It were to be 
 hoped, that none, that himfelf carried a Soul about him, 
 could be fo cruel to that of another Man's, as not fin- 
 cerely to wifh this, did not Experience fhew us, there 
 are fome Perfons, whofe Malice is fo devilifh, as to 
 reach even to the direct contrary, the wiihing not only 
 the Sin, but the Damnation of others. Thus may you 
 have fome, who, in any Injury or Opprefnon they fuf- 
 fer, make it their only Comfort, that their Enemies 
 will damn themfelves by it ; when alas ' that fhould to a 
 Chriftian be much more terrible, than any Suffering they 
 could bring upon him. He that is of this Temper, is a 
 Difciple of Satan, not of Chrift; it being directly con- 
 trary to the whole Scope of that grand Chriffian Precept 
 of loving our Neighbour as ourf elves. For it is fure, 
 no Man that believes there isfuch a Thing as Damna- 
 tion, wilhes it to himfelf"; be he never fo fond of the 
 Ways that lead to it, yet he wilhes that may not be his 
 Journey's End : And therefore, by that Rule of Cha- 
 rity, mould as much dread it for his Neighbour, 
 
 Secondly, 
 
Sund. 1 6. Duty ^/Charity. i$t 
 
 4. Secondly, We are to wifti all Good to the Bodies of 
 Men, all Health and Welfare: Wearege- { - . . R 
 nerally tender enough of our own Bodies, f " r °" 
 dread the leaf* Pain or ill that can befal ^ a jJr 9 V? B 
 them. Now Charity, by Virtue of the and ( redlt ' 
 fore-mentioned Precept extends this Tendernefs to all 
 others ; and whatever we apprehend as grievous to our- 
 felves, we mull be unwilling mould befal another. The 
 like is to be faid of the other two, Goods and Credit, 
 that as we wifli our own Thriving and Reputation, fo 
 we mould likewife that of others, or elfe we can never 
 be faid to love our Neighbours as our/elves. 
 
 5 .The Charity of the Affections, if it be fincere, will 
 certainly have thefe feveral Effects, vff . ,. 
 
 which are fo infeparable from it, that charit 
 they are often in 'Scripture accounted as an y- 
 
 Parts of the Duty, and fo mod ftriclly required of us : 
 Firft, it will keep the Mind in a peaceable and meek 
 Temper towards others, fo far from feeking Occafion 
 of Contentions, that no Provocation (hall draw us to it ; 
 for where we have Kindnefs, we mall be unapt to quar- 
 'rel, it being one of the fpecial Qualities of Charity, that 
 it is not eafiiy provoked, 1 Cor. xiii. 5. And therefore, 
 whoever is unpeaceable, (hews his Heart is deftitute of 
 this Charity. Secondly, it will breed Companion to- 
 wards all the Miferies of others : Every Milhap that be-- 
 fals where we wi(h well, is a Kind of Defeat and Dif- 
 after toourfelves; and therefore, if we with well to all,, 
 we mall be thus concerned in the Calamities of allj have 
 a real Grief and Sorrow to fee any in Mifery ; and that 
 according to the Proportion of the Suffering. Thirdly,, 
 it will give us Joy in the Profperities of others. Solomon 
 obferves, Prov. xiii. 19. That the Defire accomplijhed is- 
 fiweettothe Soul ; and then whoever has this real De- 
 lire of his Neighbour's Welfare, his Defire is accom- 
 plished in their Profperity ; and therefore he cannot 
 but have Contentment and Satisfaction in it. Both thefe- 
 are together commanded by St. Paul-, Rom. xii. 15. 
 Rejoice with them that do rejoice, and weep, iuitb them that' 
 nueep. Fourthly,, it will excite and ftir up our Prayers 
 for others : We are of ourfelves impotent, feeble Crea- 
 tures, unablg to bellow- Bleflings, where wc raoft wifh 
 L 5 them ;> 
 
232 The Whole Duty 0/Man. 
 
 them ; therefore if we do indeed defire the Good of 
 others, we muft feek it on their Behalf from him, 
 whence every good and perfeSl Gift cometh, Jam. i. 17. 
 This is fo neceflary a Part of Charity, that without it 
 our Kindnefs is but an infignificant Thing, a Kind of 
 empty Compliment : For how can he be believed to 
 wifh well in Earneft, who will not thus put Life and Ef- 
 ficacy into his Wifhes by forming them into Prayers, 
 which will otherwife be vain and fruitlefs? The Apoftle 
 thought not fit to leave Men to their bare Wifhes: but 
 exhorts, that Supplications, Prayers, and giving of 
 Thanks, be made for all Men, 1 Tim. ii. I. which 
 Precept, all that have this true Charity of the Heart, 
 will readily conform to. Thefe Severals are fo natural- 
 ly the Fruits of this Charity, that it is a Deceit for any 
 Man to perfuade himfelf he hath it, *who cannot pro- 
 duce thefe Fruits to evidence it by. 
 6. But there is yet a greater Excellency of this Grace: 
 It R t ^ g uar ^ s tne Mind, and fecures it from fe - 
 P a ' s veral great and dangerous Vices; as firft 
 
 ^ from Envy : This is by the Apoftle taught 
 
 us to be the Property of Charity, 1 Cor, xiii. 4 Cha- 
 rity envyeth not. And indeed common Reafon may 
 confirm this to us ; for Envy is a Sorrow at the Profperi- 
 ty of another, and therefore muft needs be diredly con- 
 trary to that Defire of it, which, we fhewed before, 
 was the EfFed of Love: So that if Love bear Sway in 
 the Heart, 'twill certainly chafe out Envy. How vain- 
 ly then do thofe pretend to this Virtue, that are ftill 
 grudging and repining at every good Hap of others ? 
 
 7. Secondly, It keeps down Pride and Haughtinefs. 
 _ . , This is alfo taught us by the Apoftle in the 
 
 rl *' fore- mentioned Place; Charity vaunteth not 
 itfelf is not puffed up: And accordingly we find, that 
 where this Virtue of Love is commanded, there Humi- 
 lity is joined with it; thus it is, Col. iii. 12. Put on 
 therefore Bowels of Mercies, Kindnefs, Humb!enefs of 
 Mind: And Rom- xii. 10. Be kindly aff eft ioned one to 
 another ; *witb brotherly hove ; in Honour preferring one 
 another : Where you fee how clofe an Attendant Humi- 
 lity is of Love. Indeed it naturally flows from it ; for 
 
 Love 
 
Sund. 16. Dut v of Ch aritv. 233 
 
 Love ahvayi fets a Price and Value upon the Thing be- 
 loved, makes us efteem and prize it. Thus we too con- 
 flantly find it in Self-Love ; it makes us think highly of 
 ourfelves, that we are much more excellent than other 
 Men. Now if Love, thus placed on ourfelves, beget 
 Pride, let us but divert the Courfe, and turn this Love 
 on our Brethren, and it will as furely beget Humility ; 
 for then we mould fee and value thofe Gifts and Excel- 
 lencies of theirs, which now our Pride or our Hatred 
 make us to overlook and negled, and not think it rea- 
 fonable either to defpife them, or vaunt and magnify our- 
 felves upon fuch a Comparifon; we mould certainly find 
 Caufe to put the Apoftle's Exhortacion in Practice, Phil. 
 ii. 4. That we mould ejleem others better than ourfelves. 
 Whofoever therefore is of fo haughty a Temper, as to 
 vilify and difdain others, may conclude he hath not this 
 Charity rooted in his Heart. 
 
 8. Thirdly, It calls out Cenforioufnefs and ra(h judging. 
 
 Charity, as the Apoitle faith, 1 Cor. xiii. n r . - . 
 cri • > r r i • Lenfortoufnefs. 
 
 5. Thinketh no Evil; is not apt to en- J J J 
 
 tertain ill Conceits of others; but, on the contrary, as 
 it follows, Ver. 7. Believeth all Things, hopeth all 
 Things ; that is, it is forward to believe and hope the 
 bed of all Men ; and furely our own Experience tells us 
 the fame, for where we love, we are ufually unapt to 
 difcern Faults, be they never fo grofs (witnefs the great 
 Blindnefs we generally have towards our own) and there- 
 fore mall certainly not be like to create them, where 
 they are not, or to aggravate them beyond their true 
 Size and Degree : And then to what mall we impute 
 thofe unmercifftl Cenfures and rath Judgments of others, 
 fo frequent among Men, but to the Want of this Cha- 
 rity ? 
 
 9. Fourthly, It cafts out DhTembling and feigned Kind- 
 nefs : Where this true and real Love is, ~.~ ... 
 that falfe and counterfeit one flies from be- " * m 
 fore it: And this is the Love we are commanded to 
 have, fuch as is without Dijfimulation, Rom. xii. 9. 
 Indeed, where this is rooted in the Heart, there can be 
 no poflible Ufe of DifTimulation ; becaufe this is, in 
 Truth, all that the falfe one would fcem to be, andfois 
 
 as 
 
 ! 
 
234 The Whole Duty of Man. 
 
 as far beyond it, as Nature is beyond Art ; nay, indeed, 
 as a divine Virtue is beyond a foul Sin, for fuch is that 
 hypocritical Kindnefs ; and yet it is to be feared, that 
 does too generally ufurp the Place of this real Charity. 
 The Effects of it are too vifible among us, there being 
 nothing more common, than to fee Men make large 
 Profeffions to thofe, whom, as foon as their Backs are 
 turned, they either deride or mifchieve. 
 
 10 Fifthly, it calls out all Mei cenarinefs, and Self- feek- 
 ir r i- w ?>> 'tis of fo noble and generous a Tem- 
 
 Sej-jeektng. perj that | t defpifes all Projeaings for Gain 
 or Ad vantage; Lome feeketh not her own, i Cor. xiii. 5. 
 And therefore that huckftering Kind of Love, fo much 
 ufed in the World, which places itfelfonly there, where 
 it may fetch in Benefit, is very far from this Charity. 
 
 1 1 .Laftly,It turns out of the Heart all Malice and De- 
 
 fire of Revenge, which is fo utterly contrary 
 Revenge. ^ - that ^ < s j mpo fl- m l e they mould both 
 dwell in the fame Bread. 'Tis the Property of Lo-ve, to 
 bear all Things, i Cor. xiii. 7. to endure the greateft 
 Injuries, without Thought of making any other return 
 to t em, than Prayers and Bleffings; and therefore the 
 malicious revengeful Perfon is of all others the great- 
 eit Stranger to this Charity. 
 
 12. 'Tis true, if this Virtue were to be exercifed but 
 
 , . towards fome Sort of Perfons, it might 
 This Lcarity to confift with Malke tQ Qthers . h bejng 
 
 be extend a- ffible for & Man tfcat bittcr , y hafes ^ 
 
 vtn to Enemies. tQ Jove anQther . Bufc wc arg tQ take 
 
 Notice, that this Charity mufl not be fo confined, but 
 mull extend and flretch itlelf to all Men in the World,, 
 particularly to Enemies ; or elfe it is not that divine Cha- 
 rity commended to us by Chrift. The loving of Friends, 
 and Benefactors is fo low a Pitch, that the very Publicans, 
 and Sinners, the worft of Men, were able to attain to it,. 
 Matt. v. 46. and therefore 'tis not counted rewardable 
 in a Difciple of Chrift. No, he expects we mall foar 
 higher, and therefore hath fet us this more fpiritual, and. 
 excellent Precept of loving, of Enemies, Matt. v. 44. 
 lfay unto you, Love your Enemies, blefs< them that cur ft 
 )8u 9 and pray for them which dejffitefully ufe yu and. 
 
 Qerfecutl 
 
Sand. 1 6. Duty 0/ Charity. 235 
 
 perfcute you. And whofoever does not thus, wil! never 
 be owned by him for a Difciple. We are therefore to 
 conclude, that all which has been faid, concerning this 
 Charity of the Affe&ions, muft be underftood to belong 
 as well to our fpitefulleft Enemy, as our moft obliging 
 Friend. But becaufe this is a Duty, to which the fro- 
 ward Nature of a Man is apt to object much, 'twill not 
 be amifs to infill a little on fome Confiderations which, 
 may enforce it on us^ 
 
 i3.AndFirft,Confiderwhat hath been already touched 
 on, that it is the Command of Chriftv -. . , 
 both in the Texts abovementioned, and ° ■■ S. s ere ~ 
 Multitudes of others v there being fcarce "*££?? 
 any Precept fo often repeated in the °-* r ^ ' 
 New Tellament as this, of loving and forgiving of our 
 Enemies. Thus, Eph. iv. 32. Be ye kind one to another, 
 tender hearted, forgiving one another : And again, Col. 
 iii. 13. Forbearing one another, and forgiving one ano- 
 ther, if any Man have a Quarrel again/l any ; even as 
 Chrijl forgave you, fo alfo do ye. So alfo, I Pet. iii. 9. 
 Not rendering Evil for Evil, or Railing for Railing ; hut 
 contrarivuife, Blejfing. A whole Volume of Texts might 
 be brought to this purpofe, but thefe are certainly e- 
 nough to convince any Man, that this is ftriclly required 
 of us byChrift ; and indeed I think there are few that 
 ever heard of the Gofpel, but know it is fo. The more 
 prodigioufly ftrange is it, that Men, that call themfelves 
 Chriltians, mould, give no Degree of Obedience to it : 
 Nay, not only fo, but even publickly avow and: profefs 
 the contrary, as we daily fee they do ; it being ordinary 
 to have Men refolve and declare, that they will not for- 
 give fuch or fuch a Man-; and no Confideration of 
 Chrift's Command can at all move them from their pur- 
 pofe. Certainly thefe Men underftand not what is meant 
 by the very Word Chrijlian, which fignifies a Servant 
 and Difciple of Chrift : And this Charity is the very 
 Badge of the one, and the Leffon of the other : And 
 therefore> 'tis, the- greateft Abfurdity and Contradic- 
 tion to profefs themfelves Chriftians,and yet at the fame 
 time to refift this fo exprefs Command' of that Chrift,, 
 whom they own as their Mailer, If I fo a. Mafer^ 
 
 faith: 
 
236 The Whole Duty of Man; 
 
 faith God, where is my Fear? Mal.i. 6. Obedience and 
 Reverence are lb much the Duties of Servants, that no 
 Man is thought to look on him as a Matter, to whom he 
 pays them not ; Why call ye me Lord, Lord, and do not 
 the Things which 1/ay ? faith Chrift, Luke vi. 46. The 
 whole World is divided into two great Families, 
 Chrift'sand Satan's : And the Obedience each Man pays 
 fignifies to which of theft Matters he belongs ; if he o- 
 bey Chrift, to Chrift; if Satan, to Satan. Now this Sin 
 of Malice and Revenge is fo much the Dictate of that 
 wicked Spirit, that there is nothing can be a more di- 
 rect obeying of him ; 'tis the taking his Livery on our 
 Backs, the Proclamation whofe Servants we are. What 
 ridiculous Impudence is it then, for Men that have thus 
 entred themfelves of Satan's Family, to pretend to be the 
 Servants of Chrift? Let fuch know afluredly, that they 
 lhall not be owned by him, but at the great Day of Ac- 
 count be turned over to their proper Matter, to receive 
 their Wages in Fire and Brimftone. 
 14. A fecond Confideration is the Example of God. This 
 
 r , - is an Argument Chrift himfelf thought fit 
 
 Example of r J> . r x.- t\ 
 
 r-> j to ule, to imprefs this Duty on us, as you 
 
 may fee, Luke vi. 35. 36. Where, after 
 having given the Command of loving Enemies, he en- 
 courages to the Practice of it, by telling, that it is that 
 which will make us the Children of the higheft (that 
 is, 'twill give us a Likenefs and Refemblance to him, 
 as Children have to their Parents) for he is kind to the 
 unthankful and to the evil. And to the fame purpofe you 
 may read, Matt. v. 45. He maketh his Sun to rife on the 
 evil and on the good, andfendeth Rain on the jujl and on 
 the unjufl : And fure this is a mott forcible Confideration 
 to excite us to this Duty. God, we know, is the Foun- 
 tain of Perfection, and the being like to him, is the Sum 
 of all we can wifh for ; and tho' it was Lucifer's Fall, 
 his Ambition to be like the Moft High, yet had the 
 Likenefs he affected been only that of Holinefs and 
 Goodnefs, he might ftill have been an Angel of Light. 
 This Defire of imitating our heavenly Father is the fpe- 
 cial Mark of a Child of his. Now this Kindnefs and 
 Goodnefs to Enemies is moft eminently remarkable in 
 God, and that not only in refpect of the temporal Mer- 
 cies, 
 
Sund. 16. Duty 0/ Charity. 237 
 
 cies, which he indifferently beflows on all, his Sun and 
 Rain on the unjuft, as in the Text fore-mentioned, but 
 chiefly in his fpiritual Mercies. We are all by our wic- 
 ked Works, Col. i. 21. Enemies to him, and the Mif- 
 chief of that Enmity would have fallen wholly upon 
 ourfelves. God had no Motive, befides that of his Pity- 
 to us, to wifh a Reconciliation ; yet fo far was he from 
 returning our Enmity, when he might have revenged 
 himfelf to our eternal Ruin, that he defigns and contrives 
 how he may bring us to be at peace with him. This is 
 a huge Degree of Mercy and Kindnefs ; but the Means 
 he ufed foreffe&ing this, is yet far beyond it : He fent 
 his own Son from Heaven to work it ; and that not on- 
 ly by Perfuafions, but Sufferings alfo : So much did he 
 prize us miferable Creatures, that he thought us not too 
 dear bought with the Blood of his Son. The like Ex- 
 ample of Mercy and Patience we have in Chrilt,both in 
 laying doivnhis Life for us Enemies, and alfo in that meek 
 Manner of doing it, which we find excellently fet forth 
 by the Apoflle, 1 Pet. ii. 22, 23, 24. and commended 
 to our Imitation. Now furely, when all this is confider- 
 ed, we may well make St. Johns Inference : Beloved, 
 if God fo loved us, ive ought alfo to lo-ve one another , 
 1 John iv. 11. How fhameful a thing is it, for us to 
 retain Difpleafure againft our Brethren, when God thus 
 lays by his towards us, and that when we have fo high- 
 ly provoked him ? 
 
 15. ThisdireclstoatbirdConfideration, the comparing 
 our Sins againft God with the Offences — , „.* 
 of our Brethren againft us ; which we no e VP ro P or ~. 
 fooner (hall come to do, but there will tl ™ qJ?"" 
 appear a vaft Difference between them, our . ■^ el l c . 
 and that in feveral Refpeds : For, Firft, aga jf. . 
 There is the Majefty of the Perfon a- ™ ™n" * 
 gainft whom we fin, which exceedingly a i ain J us ' 
 increafes the Guilt ; whereas between Man and Man 
 there cannot be fo great a Diftance : For though fome 
 Men are by God advanced to fuch Eminency of Dig- 
 nity, as may make an Injury offered to them the greater, 
 yet (till they are but Men of the fame Nature with 
 us, whereas, he is God blefled for ever. Secondly, 
 There is his Sovereignty and Power, which is original 
 
238 The Whole Duty of Man. 
 
 in God ; for we are his creatures, we have received our 
 whole Being from him ; and therefore are, in the deep- 
 ell Manner, bound to perfect Obedience ; whereas all 
 the Sovereignty that one Man can poflibly have over 
 another, is but imparted to them by God f and, for the 
 moft Part, there is none of this neither in the Cafe, Quar- 
 rels being moft ufually among equals. Thirdly, There 
 is his infinite Bounty and Goodnefs to us ;. All that ever 
 we enjoy, whether in relation io this- Life, or a better, 
 being wholly his free Gift ; and fo there is the fouleft 
 Ingratitude added to our other Crimes : In* which re- 
 fpecl alfo 'tis impoflible for one Man to offend againft 
 another in fuch a Degree : For though one may be 
 (and too many are) guilty of Unthankfulnefs towards 
 Men, yet, becaufe the greateft Benefits that Man can be- 
 flow, are infinitely fhort of thofe which God doth, the 
 Ingratitude cannotbe near fo great as towards God it is. 
 Laftly, There is theGreatnefsand Multitude of our Sins 
 againft God, which do infinitely exceed all that the moft 
 injurious Man can do againft us ; for we all fin much of- 
 tener, and more heinoufly againft him, than any Man, be 
 he never fo malicious, can find Opportunities of injuring, 
 his Brethren. This Inequality and Difproportion our 
 Saviour intimates in the Parable, Ma//..xviii. where our 
 Offences againft God are noted by the ten thou/and 
 Talents, whereas our Brethren's againft us are defcrib- 
 ed by the hundred Pence. A Talent hugely outweighs 
 a Penny, and ten thoufand out-numbers a hundred : 
 Yet fo, and much more, does the Weight and Number 
 of our Sins exceed all the Offences of others againft us. 
 Much more might be faid to fhew the vaft Inequality 
 between the Faults which God forgives us, and thofe 
 we can poflibly have to forgive our Brethren; but this, I 
 fuppofe, may fuffice to filence all the Objections of cruel 
 and revengeful Perfons againft this Kindnefs to Enemies.. 
 They are apt to look upon it as an abfurd and unreafon- 
 able. Thing ;. but fince God himfelf acts it in fo much a 
 higher Degree, who can,, without Blafphemy, fay it is 
 unreafonable ? If this, or any other fpiritual Duty, ap- 
 pear fo to us, we may learn the Reafon from the Apoftle, 
 I Cor. ii. 14. The carnal Man. receiveth not the' Things 
 of the Spirit of God, for thtj are foolijbnefs unto him. 
 
 'Tiss 
 
Sund. 16. Duty ^/Charity. 239 
 
 'Tis the Carnality and Flefhlinefs of our Hearts tha* 
 makes itfeem fo ; and therefore, inftead of difputing a- 
 gainft the Duty, let us purge our Hearts of that, and 
 then we (hall find that true, which the fpiritual Wifdom 
 affirms of her Doctrines, Prov. viii. g. Thty are all plain 
 to him that underfiandeth, and right to them that find 
 Knowledge. 
 
 16. Nay, this loving of Enem ies is not Pleafantnefs 
 only a reafonable.but a pJeafantDuty ; and of this Duty. 
 that I fuppofeas a fourth Confederation; 
 there is a great deal of Sweetnefs and Delight to be found 
 in it. Of this, I confefs, none can fo well judge as thofe 
 that have praclifed it : The Nature even of earthly 
 Pleafures being fuch, that 'tis the Enjoyment only that 
 can make a Man truly know them. No Man can fo 
 defcribe the Tafte of any delicious Thing to another, as 
 that by it he (hall know the Relilh of it ; he muft firft 
 actually talte of it ; and fure 'tis much more fo in fpi- 
 ritual Pleafures : And therefore, he that would fully 
 know the Sweetnefs and Pleafantnefs of this Duty, let 
 him fet to the Practice, and then his own Experience 
 will be the bell Informer. But in the mean time, how 
 very unjuft, yea, foolim is it, to pronounce ill of it be- 
 fore Trial ? For Men to fay, This is irkfome and into- 
 lerable, who never fo much as once offered to try whe- 
 ther indeed it were fo or no ? Yet by this very Means an 
 ill Opinion is brought up of this moft delightful Duty, 
 and pafles current among Men : whereas, in all Juftice, 
 the Teltimony of it mould be taken only from thofe, 
 who have tried it ; and they would certainly give ano- 
 ther Account of it. 
 
 17. But though the full Knowledge hereof be to be 
 had only by this nearer Acquaintance, yet methinks even 
 thofe, who look at it but at a Diltance, may difcern 
 fomewhat of Amiablenefs in it, if no other Way, yet at 
 leait by comparing it with the Uneafinefs of its contrary. 
 Malice and Revenge are the molt reftlefs tormenting 
 Palfions that can polTefs the Mind of a Man ; they keep 
 Men in perpetual Study and Care how to effect their 
 mifchievous Purpofes ; it difturbs their very Sleep, as 
 Solomon obferves, Prcv, iv. 16. They Jeep not, except 
 
 they 
 
240 The Whole Duty of Mm. 
 
 they have done Mi/chief ; and their Sleep is taken a<way 9 
 unlejs they caufe fome to fall : Yea, it imbitters all the 
 good Things they enjoy, fo that they have no Tafte or 
 Relifh of them. A remarkable Example of this we have 
 in Haman, who, tho' he abounded in all the Greatnefs 
 and Felicity of the World, yet the Malice he had to a 
 poor defpicable Man, Mordecai, kept him from tailing 
 Contentment in all this, as you may fee, Eflh. Chap. v. 
 where, after he had related to his Friends all his Prof- 
 perities, ver. II. he concludes thus, <ver. 13. Yet all 
 this a<vaileth me nothing, fo long as 1 fee Mordecai the 
 Jew fitting at the King's Gate. On the other Side the 
 peaceable Spirit, that can quietly pafsby all Injuries and 
 Affronts, enjoys a continual Calm, and is above the Ma- 
 lice of his Enemies; for let them do what they can, they 
 cannot rob him of his Quiet, he is firm as a Rock, which 
 no Storms or Winds can move : When the furious and 
 revengeful Man is like a Wave, which the Jealt Blaft 
 tolfes and tumbles from its Place. But, betides this in- 
 ward Difquiet of revengeful Men, they often bring many 
 outward Calamities upon themfelves ; they exafperate 
 their Enemies, and provoke them to do them greater 
 Mifchiefs; nay, oftentimes they willingly run themfelves 
 upon the greateft Miferies in Puifuit of their Revenge ; 
 to which 'tis ordinary to fee Men facrifice Goods, Eafe, 
 Credit, Life, nay, Soul itfclf, not caring what they fuf- 
 fer themfelves, fo they may fpite their Enemy ; foii range - 
 ly does this wretched Humour befot and blind them. 
 On the contrary, the meek Perfon he often melts his Ad- 
 verfary, pacifies his Anger ; A foft Anfiwer turneth a- 
 <way Wrath, ia.h\i Solomon, Vto\. xv. 1. And fure there is 
 nothing can tend more to that End. But if it do happen 
 that his Enemy be fo inhuman, that he mifs of doing 
 that, yet he is fiill a Gainer by all he can fufFer : For, 
 firft, he gains an Opportunity of exercifing that molt 
 Chriftian Grace of Charity and Forgivenefs, and fo at 
 once of obeying the Command, and imitating the Exam- 
 ple of his Saviour, which is, to a true Chriftian Spirit, a 
 moll valuable Advantage : And then, fecondly , he gains 
 an Acceffion and Increafe to his Reward hereafter. And 
 if it be objected, that that is not to be reckon'd into .the 
 
 prefent 
 
Sund. 16. Duty g/Chakity. 241 
 
 prefent Pleafure of the Duty, I anfwer, That the Ex- 
 pedition and Belief of it is, and that alone is a Delight 
 infinitely more ravifliing, than the prefent Enjoyment of 
 all fenfual Pleafure can be. 
 
 1 8. The fourth Confideration is the Dangers of not per- 
 forming this Duty ; of which I might ]f f 
 reckon up divers, but I (hall infift only ' ^-V^!?J* 
 on that great one, which contains in it ' 
 all the reft, and that is the forfeiting our not J or &™ e us ' 
 own Paidons from God, the having our Sins againfthim 
 kept ftill on his Score and not forgiven. This is a Con- 
 fideration that, methinks, mould affright us into good 
 Nature j if it do not, our Malice is greater to ourielves 
 than to our Enemies : For alas ! what Kurt is it poffibie 
 for thee to do to another, which can bear anyCompa- 
 rifon with that thou doft thyfelf, in lofing the Pardon of 
 thy Sins ; which is fo unfpeakable a Miichief, that the 
 Devil himfelf, with all his Malice, cannot wifh a great- 
 er ? 'Tis all he aims at, firft, that we may fin, and then, 
 that thofe Sins may never be pardoned ; for then he 
 knows he is fure enough; Hell and Damnation being 
 certainly the Portion of every unpardoned Sinner, befides 
 all other Effecls of God's Wrath in this Life. Confider 
 this, and then tell me, what thou haft got by the higheft 
 Revenge thou ever acledft upon another ? 'Tis a devilifh 
 Phraie in the Mouth of Men, That Revenge is fnjoeet ; 
 but is it poflible there can be (even to the moil diftem- 
 pered Palate) any fuch Sweetnefs in it, as may recom- 
 penfe that everhfting Bitternefs that attends it ? 'Tis 
 certain no Man in his Wits can, upon fober judging, 
 imagine there is. Bat, alas! we give notourfelves Time 
 to weigh Things, but fuffer ourfelves to be hurried away 
 with the Heat of an angry Humour, never confidering 
 how dear we muft pay for it ; like the filly Bee, that in 
 Anger leaves at once her Sting and her Life behind her ; 
 the Sting may, perhaps, give fome fhort Pain to the 
 Flefh it fticks in, but yet there is none but difcerns the 
 Bee has the worft of it, that pays her Life for fo poor a 
 Revenge : So it is in the greateft Act of our Malice ; 
 we may perhaps leave our Stings in others, put them to 
 fome prefent Trouble, but that, compared with the Hurt 
 
 that 
 
o i * ?bc Whole Duty of Man. 
 
 that redounds to ourfelves by it, is no more than that 
 inconfiderable Pain is to Death, nay, not fo much ; be- 
 caufe the Mifchiefs, that we bring upon ourfelves, are e- 
 ternal, to which no finite Thing can bear any Proportion. 
 Remember then, whenfoever thou art contriving and 
 plotting a Revenge, that thou quite miftakeft the Mark ; 
 thou thinkeft to hit the Enemy, and alas ! thou wound- 
 eft thyfelf to Death. And let no Man fpeak Peace to 
 himfelf, or think that thefe are vain Terrors, -and that 
 he may obtain Pardon from God, tho' he give none to 
 his Brethren : For he that is Truth itfelf hath afTured us 
 to the contrary, Matt.vi. 15. If ye forgive not Men their 
 Trefpajfes, neither will your Father forgive your Irefpaf- 
 fes. And left we fhould forget theNeceffity of this Duty, 
 he hath inferted it in our daily Prayers, where we make 
 it the Condition, on which we beg Pardon from God ; 
 Forgive us our TrefpaffeSy as vje forgive them that tref- 
 pafs againjl us. What a heavy Curfe then does every 
 revengeful Perfon lay upon himfelf, when he fays this 
 Prayer ? He does, in effect, beg God not to forgive him ; 
 and 'tis too fure that Part of his Prayer will be heard, 
 he (hall be forgiven juft as he forgives, that is, not at all. 
 This is yet farther fet out to us in the Parable of the Lord 
 and the Servant, Matt, xviii. The Servant had obtained 
 of his Lord the Forgivenefs of a vaft Debt, ten thoufand 
 Talents, yet he was (0 cruel to his Fellow- fervant, as to 
 exact a poor trifling Sum of an hundred Pence; upon 
 which his Lord recals his former Forgivenefs, and charges 
 him again with the whole Debt. And this Chrift applies 
 to our preient Purpofe, v 35. So like^wife Jhall my hea- 
 venly Father do alfo unto you, if ye from your Hearts for- 
 give not every one his Brother their Trefpajfes. One luch 
 AS. of Uncharitablenefs is able to forfeit us the Pardon 
 God hath granted us ; and then all our Sins return a- 
 gain upon us, and fink us to utter Ruin. I fuppofe it 
 needlefs to heap up more Teftimonies of Scripture for the 
 Truth of this ; thefe are fo clear, as may furely ferve to 
 perfuade any Man, that acknowledges Scripture, of the 
 great and fearful Danger of this Sin of Uncharitable- 
 nefs. The Lord poflefs all our Hearts with fuch a juft 
 Senfe of it, as may make us avoid it. 
 
 The 
 
Sund. 16. Duty of Charity. 243 
 
 19. The laft Confideration I (hall mention, is that of 
 Gratitude. God has (hewed wonderful Mer- r . , 
 cies to us ; Chriit hath fuffered heavy Things ^qj 
 to bring us into a Capacity of that Mercy ° ° ' 
 and Pardon from God : And (hall we not then think our 
 felves obliged to fome Returns of thankfulnefs ? If we will 
 take the Apoftle's Judgment, he tells us, 2 Cor. v. ijj. 
 That fince Chrijl dud for us all, 'tis but reafonable that 
 %veJhould not henceforth live unto ourfelves, hut unto him 
 that died for us. Indeed, were every Moment of our 
 Lifeconfecratedto his immediate Service, 'twere no more 
 than common Gratitude requires, and far lefs than fuch 
 ineftimable Benefits deferve. What a fhameful Unthank- 
 fulnefs is it then, to deny himfo poor a Satisfaction as this, 
 the forgiving our Brethren ? Suppofe a Man, that was 
 ranfomed either from Death or Slavery, by the Bounty and 
 Sufferings of another, mould upon his Releafe be charged 
 by him, that fo freed him, in return of that Kindnefs of his, 
 to forgive fome flight Debt which was owing him by 
 fome third Perfon ; would you not think him the unthank- 
 fulleft Wretch in the World that fhould refufe this to fo 
 great a Benefactor ? Yet fuch a Wretch, and much worfe, 
 is every revengeful Perfon : Chrift hath bought us out 
 of eternal Slavery, and that not with corruptible Things 9 
 as Silver and Gold ; hut with hisovonmoft precious Blood 9 
 1 Pet. i. 18, 19. and hath earneftly recommended to us 
 the Love of our Brethren, and that with the moll moving 
 Arguments, drawn from theGreatnefs of his Love to us : 
 And if we {hall obftinately refufe him in fo juft, fo mo- 
 derate a Demand, how unfpeakableaVilenefsisit ? And 
 yet this we dodownright.if we keep any Malice orGrudge 
 to any Perfon whatfoever. Nay, farther, this is not bare- 
 ly an Unthankfulnefs, but there alfo is joined with 
 it a horrible Contempt and defpifing of him. This Peace 
 and Unity of Brethren was a Thing fo much prized and 
 valued by him, that, when he was to leave the World, 
 he thought it the molt precious thing he could bequeath; 
 and therefore left it by way of Legacy to his D ,'*• pies, 
 John xiv 27 Peace 1 leave avrth you. We ufe to fet a 
 great Value on the fligruelt BequdH 61 ourciead Frfcids; 
 to be exceeding careful not lq lufe them; and therefore, 
 
 if 
 
244 ?be Whole Duty of Man. 
 
 if we wilfully bangle away this fo precious a Legacy of 
 Chrift, 'tis a plain Sign we want that Love and Efteem 
 of him, which we have of our earthly Friends ; and 
 that we defpife him, as well as his Legacy. The great 
 prevailing of this Sin of Uncharitablenefs has made me 
 (land thus long on thefe Confiderations for the fubduing 
 it, God grant they may make fuch lmprejjion on the Read- 
 £r t as may be available to that Purpofe f 
 20. 1 fhall only add this one Advice, That thefe, or what- 
 
 Tk fi (I 7 *° ever otner Remedies againft this Sin, 
 ejirj rtjittg muft ^ ^^ t j me ] y . , T « S f t . t j mcs t fa 
 
 b f tt Iff y fruftrating of bodily Medicines, the ap- 
 tjuppreye . p] v j n g t hem too late ; and 'tis much 
 oftener fo in fpiritual. Therefore, if it be poffible, let 
 thefe and the like Confiderations be fo conftantly and 
 habitually fixed in thy Heart, that they may frame it to 
 fuch Meeknefs, as may prevent all Rifings of Rancour or 
 Revenge in thee : For it is much better they mould ferve 
 as Armour to prevent, than as Balfamto cure the Wound. 
 But if this Paffion be not yet fo fubdued in thee, but that 
 there will be fome Stirrings of it, yet then be fure to 
 take it at the very firft Rife, and let not thy Fancy chew, 
 as it were, upon the Injury, by often rolling it in thy 
 Mind ; but remember betimes the foregoing Confidera- 
 tions, and withal, that this is a Time and Seafon of Trial 
 to thee, wherein thou mayeft (hew thou haft profited in 
 Chrift's School ; there now being an Opportunity ofFer'd 
 thee either of obeying and pleafing God, by palling by 
 this Offence of thy Brother, or elfe of obeying and pleaf- 
 ing Satan, that Lover of Difcord, by nourifhing Hatred 
 againft him. Remember this, I fay, betimes, before thou 
 be inflamed ; for if this Fire be thoroughly kindled, it 
 will caft fuch a Smoak as will blind thy Reafon, and 
 make thee unfit to judge, even in this fo very plain a 
 Cafe, Whether it be better, by obeying God, to pur- 
 chafe to thy felf eternal Blifs, or, by obeying Satan, 
 eternal Torments. Whereas, if thou put theQueftion 
 to thyfelf, before this Commotion and Difturbance of 
 Mind, 'tis impoflible but thy Underftanding muft pro- 
 nounce for God j and then, unlefs thou wilt be {o per- 
 verfe, that thou wilt deliberately choofe Death, thou 
 
 wilt 
 
Sand. 16. Duty of Charity. 245 
 
 wilt furely praclife according to that Sentence of thy 
 Underitanding. I (hall add no more on this firit Part of 
 Charity, that of the Affections. 
 
 2 1 . 1 proceed now to that of the Actions : And this in- 
 deed is it whereby the former muft be ap- n . 
 
 proved. We may pretend great Charity ? *^- 
 
 • u- u r u Cc \\> - .x. the Aaions. 
 
 within ; bat if none break forth in the 
 
 Actions, we may fay of that Love, as St. James doth of 
 the Faith he fpeaks of, that it is dead, Jam. ii. 20. It is 
 the Loving in Deed that mud approve our Hearts be- 
 fore God, 1 John iii. 1 8. Now this Love in the Aclions 
 may likewiie fitly be distributed, as the former was, in 
 relation to the four diftinft Capacities of our Brethren, 
 their Souls, their Bodies, their Goods, and Credit. 
 
 2 2. The Soul, I formerly told you, may be confidered 
 either in a natural or fpiritual Senfe 1 q- • » 
 
 and in both of them Charity binds us to j!^ / f 
 do all the Good we can. As the Soul ,, 7 ,°J our 
 fignifies the Mind of a Man, fo we are '* 
 
 to endeavour the Comfort and Refrefhment of our Bre- 
 thren, defire to give them all true Caufe of Joy and 
 Chearfulnefs ; efpecially when we fee any under any 
 Sadnels or Heavinefs, then to bring out all the Cordials 
 that we can procure, that is, to labour by all Chriftian 
 and fit Means to chear the troubled Spirits of our Bre- 
 thren, to comfort them that are in any Heavinefs, as the 
 Apoltle fpeaks, 2 Cor. i. 4. 
 
 .23. But the Soul in the fpiritual Senfe is yet His Soul. 
 of greater Concernment, and the fecuring 
 of that is a Matter of much greater Moment, than the 
 refrelhing of the Mind only ; in as much as the eternal 
 Sorrows and Sadnefles of Hell exceed the deepeft Sor- 
 rows of this Life : And therefore, though we muft not 
 omit the former, yet on this we are to employ our moll 
 zealous Charities ; wherein we are not to content our 
 felves with a bare wiihing well to the Souls of our Bre- 
 thren ; this alone is a fluggim Sort of Kindnefs, unwor- 
 thy of thofe who are to imitate the great Redeemer of 
 Souls, who aid and fullered fo much in thatPurchafe : 
 iNo, we mult add alio our Endeavour to make them 
 .what we Willi them. To this purpofe it were very rea- 
 sonable 
 
246 The Whole Duty of Man. 
 
 fonable to propound to ourfelves, in al] our Convertings 
 with others, that one great Defign of doing fome Good 
 to their Souls. If this Purpofe were fixed in our Minds, 
 we fhould then difctrn perhaps many Opportunities, 
 which now we overlook, of doing fomething towards it. 
 The brutilh Ignorance of one would call upon thee to 
 endeavour his Inftruttion ; the open Sin of another, to 
 reprehend and admonifh him; the faint and weak Vir- 
 tue of another, to confirm and encourage him : Every 
 fpiritual Want of thy Brother may give thee fome Oc- 
 cafion of exercifing fome Part of this Charity ; or if thy 
 Circumftances be fuch, that, upon iober judging, thou 
 think it vain to attempt any Thing thyfelf, as if either 
 thy Meannefs, or thy Unacquaintednefs, or any the like 
 Impediment, be like to render thy Exhortations fruitlefs, 
 yet if thou art induftrious in thy Charity, thou mayeft 
 probably find out fome other Inftrument, by whom to 
 do it more fuccefsfully. There cannot be a nobler 
 Study, than how to benefit Men's Souls : And therefore, 
 where the direct Means are improper, 'tis fit we mould 
 whet our Wits for attaining of others. Indeed 'tis a 
 Shame we fhould not as induftrioufly contrive for this 
 great fpiritual Concernment of others, as we do for eve- 
 ry worldly trifling Intereft of our own ; yet in them 
 we are unwearied, and try one Means after another, till 
 we compafs our End. But if, after all our ferious Endea- 
 vours, the Obftinacy of Men do not fufTer us, or them- 
 felves rather, to reap any Fruit from them ; if all our 
 Wooings and Intreatings of Men, to have Mercy on 
 their own Souls, will not work on them, yet be fure to 
 continue ftill to exhort by thy Example : Let thy great 
 Care and Tendernefs of thy own Soul preach to them the 
 Value of theirs, and give not over thy Companions to 
 them; but with the Prophet, Jer. xiii. 17. Let thy Soul 
 weep in fecret for them ; and with the Pfalmift, Let 
 Rivers of Waters run down thine Eyes, becaufe they keep 
 not God's Law, Pfal cxix, 136. Yea. .vith. Chriil him- 
 felf, weep over them, who will not know the Ihings 
 that belong fo their Peace, Luke xix 42. And when no 
 Importuniries with them will work, yet even then ceafe 
 not to importune God for them, that he wilidiaw them 
 
 to 
 
Sund. 16. Duty of Charity. 247 
 
 to himfelf. Thus we fee Samuel, when he could not 
 diifuade the People from thatfmful Purpofe they were 
 upon, yet he profefles notwithftanding that he will not 
 ceafe praying for them ; nay he looked on it as fo much 
 a Duty, that it would be a Sin for him to omit i: ; God 
 forbid, fays he, that 1 Jbould fin againfi the Lord, in 
 ceafing to pray for you, I Sam. xii. 23. Nor iTinll we 
 need to fear that our Prayers will be quite lei} ; for if 
 they prevail not for thofe for whom we pour them out, 
 yet, however, they will return inro our own B .foms, 
 Pfal. xxxv. 1 3. We (hall be fure not to mifs of the 
 Reward of that Charity. 
 
 In the fecond Place, we are to exercife this aclive 
 Charity toward the Bodies of our Neigh- -,, 
 hours : We are not only to companionate ^l/r* 
 their Pains and Miferies, but alfo to do 7^f / 
 what we can for their Eafe and Relief. the *"**' 
 The good Samaritan, Luke x. had never been propofed 
 as our Pattern, had he not as well helped as pitied the 
 wounded Man. 'Tis not good Wifhes, no, nor good 
 Words neither, that avail in fuch Cafes, as St. James 
 tells us, If a Brother or Sifter be naked, and defiitute of 
 daily "Food, and one of you fay unto them, Depart in Peace, 
 be ye warmed and filled ; notvoithfi anding ye give him 
 not thoje Things that are needful to the Body, what doth 
 it profit ? Jam. ii. 15, 16. No fure, it profits them no- 
 thing in refpeft of their Bodies ; and it will profit thee as 
 little in refpect of thy Soul : It will never be reckoned 
 to thee as a Charity. This relieving of the bodily Wants 
 of our Brethren, is a Thing fo ftri&ly required of us, 
 that we find it fet down, Matt. xxv. as the efpecial 
 Thing we (hall be tried by at the laft Day, on the O- 
 miflion whereof is grounded that dreadful Sentence, ver. 
 41 . Depart from me, ye curfed, into everlaftingFire, pre- 
 pared for the Devil and his Angels. And if it mall now 
 be aflted, what are the particular Ac~ls of this Kind, 
 which we are to perform ? I think we cannot better 
 inform ourf;lves, for the frequent and ordinary ones, 
 than from this Chapter, where are fet down thefe feve- 
 rals, The giving Meat to the Hungry, and Drink to the 
 Tbirfi? y harbouring the Stranger, clothing the Naked, and 
 M viftting 
 
248 The Whole Duty of Man. 
 
 <vijiting the Sick and Imprifoned; by which <vijitin% is 
 meant, not a bare coming to fee them, but fo coming, . 
 as to comfort and relieve them ; for otherwife it will be 
 but like the Levi/e'm the Gofpel, Lukex. who came and 
 looked on the wounded Man, but did no more, which will 
 never be accepted by God. Thefe are common and or- 
 dinary Exercifcs of this Charity, for which we cannot 
 want frequent Opportunities. But befides thefe, there 
 may fometimes, by God's efpecial Providence, fall 
 into our Hands Occafions of doing other good Offices to 
 the Bodies of our Neighbours ; we may fometimes find 
 a wounded Man, with the Samaritan, and then 'tis our 
 Duty to do as he did ; we may fometimes find an inno- 
 cent Perfon condemned to Death, as Sufanna was, and 
 then we are with Daniel to ufe all poffible Endeavours 
 fcr their Deliverances. This Cafe Solomon feems to re- 
 fer to, Prov. xxiv. 11,12. If thou forbear to deliver 
 him that is drawn unto Death, and them that are ready 
 to bejlain: If thou fayefi , Behold, <we know it not : Doth 
 not he that pondereth the Heart, conjider ? and he that 
 keepeth thy Soul, doth not he know) it ? Shall not he ren- 
 der to every Man according to his Deeds? We are not 
 lightly to put off the Matter with vain Excufes, but to re- 
 member, that God , who knows our moft fecret Thoughts, 
 will feverely examine, whether we have willingly omit- 
 ted the Performance of fuch a Charity. Sometimes again 
 (nay, God knows, often now-a-days) we may fee a Man, 
 that by a Courfe of Intemperance is in danger to deftroy 
 his Health, to fhorten his Days ; and then it is a due 
 Charity, not only to the Soul, but to the Body alfo, to 
 endeavour to draw him from it. It is impoffible to fet 
 down all the poffible Ads of this corporal Charity, be- 
 caufe there may fometimes happen fuch Opportunities, 
 as none can forefee : We are therefore always to carry 
 about us a ferious Refolution of doing whatever good of 
 this Kind we fhall at any Timedifcern Occafion for; and 
 then, whenever that Occafion is offered, we are to look on 
 it as a Call, as it were, from Heaven, to put that Refolu- 
 tion in Practice. This Part of Charity feems to be fo 
 much implanted in our Natures, as we are Men, that we. 
 generally account them not only unchriftian, but inhu- 
 man, 
 
Sand. \j. Duty ^/Charity. 249 
 
 man, that are void of it ; and therefore I hope there witf 
 not need much Perfuafion to it, fince our very Nature 
 inclines us : But certainly that very Confideration will 
 ferve hugely to increafe the Guilt of thofe that are want- 
 ing in it : For fince this Command is fo agreeable even 
 to Flefti and Blood, our Difobedience to it can proceed 
 from nothing but a Stubbornnefs and Refinance againft 
 God, who gives it. 
 
 SUNDAY XVII. 
 
 Of Charity , Jims-giving, &c. Of Charity in re- 
 fpecl of our Neighbour s Credit, Sic. Of Peace- 
 making. Of going to Law, Of Charity to our 
 Enemies, &c. 
 
 THE third Way of exprefling this Cha- Sect. i. 
 rity is towards the Goods or Eitate ~ , ■ . 
 of our Neighbour : We are to endeavour * % a f . 
 
 his Thriving and Profperity in thee out- r /.^ e X % 
 . , & n-.i • j v. t- j u the Uooas. 
 
 ward good Things; and to that End, be 
 
 willing to aflift and farther him in all honefr Ways of im- 
 proving or preferving them, by any neighbourly and 
 friendly Office . Opportunities of this do many Times fall 
 out. A Man may fometimes, by his Power or Perfua- 
 fion, deliver his Neighbour's Goods out of the Hands of 
 a Thief or Oppreffor ; fometimes again, by his Advice 
 and Counfel, he may fet him in a way of Thriving, or 
 turn him from fome ruinous Courfe ; and many other 
 Occafions there may be of doing good Turns to another, 
 without any Lofs or Damage to ourfelves; and then we 
 are to do them even to our rich Neighbours, ~ , 
 
 thofe that are as wealthy (perhaps much more ' „. , 
 fo) as ourfelves ; for though Charity do not 
 bind us to give to thofe that want lefs than ourfelves, yet 
 whenever we can further their Profit, without lelTening 
 our own Store, it requires it of us : Nay, if the Damage 
 be but light to us in Comparifon of the Advantage to 
 him, it will become us rather to hazard that light Da- 
 mage, than lofe him that greater Advantage 
 
 2. But 
 
250 The Whole Duty of Man. 
 
 2. But towards our poor Brother Charity ties us to 
 „ f . much more ; we are there only to confider 
 
 , p the fupplying of his Wants, and not to flick 
 at parting with what is our own, to relieve 
 him, but, as far as we are able, give freely what is ne- 
 ceflary to him. This Duty of Alms giving is perfectly 
 necefiary for the approving our Love not only to Men, 
 but even to God himfelf, as St. John tells us, 1 John 
 iii. 17. Wbofo hath this World' 's Good, and feetb bis Bro- 
 ther ba<ve Needy andjhutteth up his Bowels of Compaf- 
 Jton from him, bow dwelletb the Lo<ve of God in him ? 
 'Tis vain for him to pretend to love either God or Man, 
 who loves his Money fo much better, that he will fee 
 his poor Brother (who is a Man, and bears the Image of 
 God) fuffer all Extremities, rather than part with any 
 Thing to relieve him . On the other Side, the Performance 
 of this Duty is highly acceptable with God, as well as 
 with Men. 
 
 3. 'Tis caird/f&£. xiii. 16. A Sacrifice wherewith 
 God is wellpleafed : And again, Phil. iv. 18. St. Paul 
 calls their Alms to him, A Sacrifice acceptable, well plea' 
 fing to God: And the Church hath always looked on it 
 asfuch ; and therefore joined it with the folemneft Part 
 of Worfhip, the holy Sacrament. But becaufe even Sacri- 
 fices themfelves, under the Law, were often made unac- 
 ceptable, by being maimed and blemifhed, it will here 
 be neceflary to esquire what are the due Qualifications 
 of this Sacrifice. 
 
 4. Of thefe there are fome that refpecl the Motive, 
 „ . . fome the Manner of our giving. The 
 Motives of Modve may ^ three . foldj refpeding 
 Alms-giving. Go ^ our Neighboured ourfelves. That 
 which refpecls God, is Obedience and Thankfulnefs to 
 him : He has commanded we fhould give Alms, and 
 therefore one fpecial End of our doing fo muft be the 
 obeying that Precept of his. And it is from his Bounty 
 alone that we receive all our Plenty, and this is the pro- 
 per' Way of exprefling our Thankfulnefs for it ; for 
 as Uic Pjalmi;. faith, Our Goodnefs exttndeth not unto 
 God, Pfal. xvi. 2; That Tribute which we defire to pay 
 out of " "^i\ires, we cannot pay to his Perfon : v Tis 
 the bfi ire, as it were, his Proxy and Receivers ; 
 
 and 
 
Sund. iy. Of Alms-giving. 251 
 
 and therefore, whatever we fhould, by way of Thank- 
 fulnefs, give back again unto God, our Alms is the way 
 of doing it. 2 dly, In refpect of our Neighbour, the Mo- 
 tive muft be a true Love and Compafiion to him, a ten- 
 der Fellow-feeling «f his Wants, and Defire of his Com- 
 fort and Relief. 3^/y, In refpeft of ourfelves, the Mo- 
 tive is to be the Hope of that eternal Reward promifed 
 to this Performance. This Chrift points out to os, when 
 he bids us lay up our Treafure in Heaven, Mat?, vi. 20. 
 and to make us Friends of the Mammon of Unrighteouf- 
 nefsy that they may receive us into everlajling Habi- 
 tations, Luke xvi. 9. that is, by a charitable difpenfing 
 of our temporal Goods to the Poor, to lay up a Stock in 
 Heaven, to gain aTitleto thofe endlefs Felicities, which 
 God hath promifed to the charitable ; that is the Har- 
 veft we mult expefl of what we low in thefe Works of 
 Mercy, which will be fo rich, as would abundantly re- 
 compenfe us, though we mould, as the Apoftle fpeaks, 
 1 Cor. xiii. 3. hejlovj all our Goods to feed the Poor. But 
 then we mult be fure we make thi»pur fole Aim, and 
 not, inftead of this, propole to ourfelves the Praife of 
 Men, as the Motive of our Charity ; that will rob us of 
 the other. This is exprefly told us by Chrift, Matt. vi. 
 They that fet their Hearts on the Credit they fhall gain 
 with Men, mult take that as their Portion, ver. 2. 
 Verily lfay unto you they have their Reward : They 
 choofe, it feems, rather to have Men their Paymaliers, 
 than God, and to them they are turned off; that little 
 airy Praife they get from them, is all the Reward they 
 muft expect ; Ta have no Reward of my Father nvhich 
 is in Heaven, ver.i. We have therefore Need to watch 
 our Hearts narrowly, that this Defire of Vain glory ileal 
 not in, and befool us into that miferable Exchange of a 
 vain Blaft of Men's Breath for thofe fubltantial and eter- 
 nal Joys of Heaven. 
 
 5. In the fecond Place we muft take Care of our Alms- 
 giving, in refpect of the Manner ; and in ,, r 
 6 ,• ,x \ • 1 r 11 i\/r Manner of 
 that, hrlt, we mult givechearfully. Men .. . . 
 
 ufually value a fmall Thing that is given ms & IV '"£' 
 chearfully, and with a good Heart, more than a much, 
 greater, that is wrung from a Man with grudging and 
 M3 unwillingnefs ; 
 
252 The Whole Duty 0/Man. 
 
 tinwillingnefs ; and God is of the fame Mind, he loves 
 pifjl a chearful Giver, 2 Cor. ix. 7. which the 
 L/jiar/uiy. A po ftj e makes t ^ e R ea f on f the foregoing 
 
 Exhortation of not giving grudgingly , or as of Neceffity, 
 ver. 6* And fure 'tis no unreasonable Thing, that is 
 herein required of us j there being no Duty that has, to 
 human Nature, more of Pleafure and Delight, unlefs it 
 be where Covetoufnefs or Cruelty have quite worked 
 out the Man, ard put a ravenous Bealt in his Stead. Is it 
 not a molt ravillung Pleafure to him that hath any Bow- 
 els, to fee the Joy that a feafonable Alms brings to a 
 poor Wretch ? How it revives and puts new Spirits in 
 him, that was even finking ? Certainly the molt lenfual 
 Creature alive knows not how to bellow his Money on 
 a Thing that fhall bring him in fo great a Delight : and 
 therefore methinks it mould be no hard Matter to give, 
 not only without grudging, but even with a great deal of 
 Alacrity and Chearfulnefs, it being the fetching in of 
 Pleafure to ourfelves. 
 
 6. There is but one Objeclion can be made againft 
 a-, P f this, Md that is, that the Danger of impo- 
 
 e ear of ver j m j n g one > s r e tf ky w | lat one gives, may 
 impovenp- takeoff that p] e afure, and make Men not 
 tngourjetoes giye at ^ Qf nQt fo chearfullyi To this j 
 by it, vain anfwer> That firft> were this Hazard never 
 and impious. ^ a p parerit) vet ^ j t l e \ n g t h e Command of 
 God, that we fhall thus give, we are yet to obey chear- 
 fully, and be as well concent to part with our Goods in 
 pursuance of this Duty, as we are many Times called to 
 do upon fome other. In which Cafe Chrilt tells us, He 
 that forfakes not ail that he hath, cannot be his Difciple. 
 
 7. But fecondly, this is fure a vain Suppofition, God 
 having particularly promfed the contrary to the Chari- 
 table ; that it (hall bring Bleffings on them, even in thefe 
 outward Things. The liberal Soul Jhall be made fat', 
 and he that nvatereth, Jhall benuatered alfo himfel/ % Prov. 
 xi. 25. He that giveth to the Poor Jhall not lack, Prov. 
 xxviii. 27. And many the like Texts there are, fo that 
 one may truly fay, this Objeclion is grounded in direct 
 Unbelief. r I he fhort of it is, we dare not truft God 
 for this. Giving to the poor is directly the putting our 
 
 Wealth 
 
Sand. 17. Of Alms-giving. 253 
 
 Wealth into his Hands: He that gvveth to the Poor, 
 lendeth unto thi Lord, Prov. xix. i 7. and that too on fo- 
 lemn Promife of Repayment, as it follows in that Verfe, 
 'That 'which he hath given -will h? fiay him again. It is, 
 amongfl Men, thought a great Difparagement, when we 
 refufe to trull them ; it mews, we either think them not 
 fufiicient, or not hor.ell. How vile an AiTront is it tiien 
 to God thus to diftruft him ? Nay, indeed, how horrid 
 Blafphemy, to doubt the Security of that, for which he 
 hath thus exprefly pail his Word, who is Lord of all, 
 and therefore cannot be infufficient ; and who is the 
 Go J of.Truch, ana therefore will not fail to nuke good 
 his Promife ? Let not then tnat inhdel Feir of future 
 Want convrad and lh it up thy Bowels from thy poor 
 Brother; for though he be never likely to pay thee, 
 yet God becomes his Surety, and enters Eond with him, 
 and will moft afluredly pay thee With lncreafe. There- 
 fore, it is fo far from being Damage to thee thus to give, 
 that it is thy great Advantage. Any Man would rather 
 choofe to put his Money in ibme fure Hand, where he 
 may both improve, and be certain of it at his Need, 
 than to let it lie unprofitably by him, efpecially if he be 
 in Danger of Thieves, or other Accidents, by which he 
 may probably lofe it. Now alas ! all that we poilefs is 
 in minutely Danger of lofing : Innumerable Accidents 
 there are, which may, in an Inilant, bring a rich Man 
 to Beggary : He that doubts this, let him but read the 
 Story otjob, and he will there find an Example ot it. 
 And therefore, what fo prudent Courfe can we take for 
 our Wealth, as to put it out of the Reach of thofe Ac- 
 cidents, by thus lending it to God, where we may be 
 fure to find it ready at our greatelt Need, and that too 
 with Improvement and lncreafe ? In which refpect it is 
 that the Apoille compares Alms to Seed, 2 Cor. ix. 10. 
 We know it is the Nature of Seed that is fown, to mul- 
 tiply and increafe ; and fo do all our Ads of Mercy, 
 they return not fingle and naked to us, but bring in their 
 Sheaves with them, a moft plenteous and bountiful Har- 
 veil. God deals not with our Alms, as we too often do 
 with his Graces, wrap them up in a Napkin, fo that they 
 mall never bring in any Advantage to us, but makes us 
 M 4 more 
 
254 *The Whole Duty of Man. 
 
 more rich Returns ; and therefore we have all Reafon 
 mod chearfully, yea, joyfully to fet to this Duty, which 
 we have fuch Invitations to, as well in refpecl of our 
 own Intereft as our Neighbours Needs. 
 
 8. Secondly, we muft give feafonably. It is true in- 
 q. , deed, there are fome fo poor, that an Alms 
 r ,j can never come unfeafonably, becaufe they 
 J •*' always want ; yet even to them there may be 
 fome fpecial Seafons of doing it to their greater Advan- 
 tage; for fometimes an Alms may not only deliver a 
 poor Man from fome prefent Extremity, but, by the right 
 timing of it, may fet him in fome Way of a mdre com- 
 fortable Subfiftence afterwards. And for the moft, I pre- 
 fume, it is a good Rule, to difpenfe what we intend to 
 any, as foon as may be ; for Delays are hurtful often- 
 times both to them and ourfelves. Firit, as to them, it is 
 fure the longer we delay, the longer they groan under 
 the prefent Want ; and after we have defigned them a 
 Relief, it is in fome Degree a Cruelty to defer bellowing 
 of it ; for fo long we prolong their Sufferings. You will 
 think him a hard-hearted Fhyfician, that, having a cer- 
 tain Cure for a Man in Pain, mould, when he might 
 prefently apply it, make unneceffary Delays, and fokeep 
 the poor Man Hill in Torture : And the fame it is here ; 
 we want of the due Compaffion, if we can be content 
 our poor Brother mould have one Hour of unneceffary 
 Suffering, when we have prefent Opportunity of reliev- 
 ing him. Or if he be not in fuch an Extremity of Want, 
 yet whatever we intend for him for his greater Comfort, 
 he lofes fo much of it, as the Time of the Delay amounts 
 to. Secondly, in Refpett of ourfelves, 'tis ill to defer; 
 for thereby we give Advantage to the Temptations ei- 
 ther of Satan, or our own covetous Humour, to diffuade 
 us from it. Thus it fares too often with many Chriilian 
 Duties; for want of a fpeedy Execution, our Purpofes 
 cool, and never come to att ; fo many refolve they will 
 repent, but, becaufe they fet not immediately upon it, 
 one Delay fucceeds another, and keeps them from ever 
 doing it at all. And fo 'tis very apt to fall out in this 
 Cafe, efpecialiy with Men who are of a covetous Tem- 
 per ; and therefore they, of all others, ihould not truft 
 themfelves thus to delay. 9. Thirdly* 
 
Sund. 17. Of Alms-giving. i$5 
 
 9. Thirdly, We fhould take Care to give prudently ; 
 that is, to givemoft where it is mod needed, „ , . 
 and in fuch a Manner, as may do the Re- fU - y * 
 ceiver mod good. Charities do often miicarry for want 
 of this Care ; for if we give at all Adventures to all 
 that feem to want, we may fometimes give more to* 
 thofe, whofe Sloth and Lewdnefs is the Caufe of their 
 Want, than to thofe, who bed deferve it ; and fo both 
 encourage the one in their Idlenefs, and difable our- 
 felves from giving to the other : Yet, I doubt not, fuch? 
 may be the preient Wants, even of the moft unworthy, 
 that we are to relieve them -, but where no fueh pref- 
 fing Need is> we (hall do beft to choofe out the fitter 
 Objecls of Charity, fuch as are thofe, who either are not 
 able to labour, or elfe have a greater Charge than their 
 Labour can maintain. And to thofe our Alms mould be 
 given alfo in fuch Manner, as may be moil likely to do- 
 them good; the Manner of which may differ according 
 to the Circumftances of their Condition : It may to fomc 
 be beft perhaps to give them by little and little ; to o- 
 thers, the giving it all at once may tend more to their 
 Benefit ; and fometimes a feafonable Loan may do as 
 well as a Gift, and that may be in the Power fometimes- 
 ©f thofe who are able to give but little. But when we 
 thus lend on Charity, we mull lend freely, without Ufe ;. 
 and alfo with a Purpofe, that if he fhould prove unable: 
 to pay, we will forgive fo much of the Principal,, as his- 
 Needs require, and our Abilities will permit. They 
 want much of this Charity, who clap up poor Debtors- 
 in Prifon, when they know they have nothing to anfwer 
 the Debt, which is a great Cruelty, to make another mi- 
 ferable, when nothing is gained to ourfelves by it.. 
 
 10. Fourthly, We fhould give liberally :■ We muft not 
 be ftrait handed in our Alms, and give by fuch pitiful 
 Scantlings, as will bring almoft no Relief to the Receiver,, 
 for that is a kind of Mockery ; 'tis as if one fhould pre- 
 tend to feed one that is almoft famifhed,. by giving hirr» 
 a Crumb of Bread : Such Doles as that would be moft ri- 
 diculous; yetlfear 'tis too near the Proportion of fomer 
 Men's Alms ? fuch Men are below thofe Difciples wa 
 *ead of> who knew only the Baptifm of Johnv for 'tis* 
 
 M$ t& 
 
256 The Whole Duty of Man. 
 
 to be obferved, that John B apt if, who was but the Fore- 
 runner of Chrift, makes it a fpecial Part of his Doctrine, 
 that he that hath two Coats, Jhould impart to him that 
 bath none, Lukeiii. 1 1. He fays not, He that hath fome 
 great Wardrobe, but even he that hath but two Coats, 
 mud part with one of them : From whence we may ga- 
 ther, that whatfoever is above (not our Vanity) but our 
 Need, mould thus be difpofed of, when our Brethren's 
 Neceflity requires it. But if we look into the firft Times 
 of the Gofpel, we (hall find Chriftianity far exceeded 
 this Proportion of Johns, the Converts affigned not a 
 Part only, but frankly gave all to the Ufe of the Brtthren, 
 Acts iv. And tho' that, being upon an extraordinary Oc- 
 cafion, will be no Meafureof our conftant Practice, yet it 
 may (hew us how prime and fundamental a Part of Chri- 
 ftianity this of Charity is, that at the very firft«Founding 
 of the Church fuch vaft Degrees of it were praclifed ; 
 and if we farther confider what Precepts of Love are gi- 
 ven us in the Gofpel, even to the laying down our Limes 
 for the Brethren, 1 John iii. 1 6. we cannot imagine our 
 Goods are, in God's Account, fo much more precious 
 than our Lives, that he would command us to be prodi- 
 gal of the one, and yet allow us to be fparing of the other. 
 
 1 1. A Multitude of Arguments might be brought to 
 recommend this Bounty to all that profefs Chrift : I 
 (hall mention only two, which I find ufed by St. Paul to 
 the Corinthians, on this Occafion. The firft is the Ex- 
 ample of Chrift, 2 Cor. viii. 9, For ye know the Grace of 
 our Lord Jefus Chriji, who, though he was rich, yet for 
 your fakes he became poor, that ye thro' his Poverty might 
 be rich. Chrift emptied himfelf of all that Glory and 
 Greatnefs he enjoyed in Heaven with his Father, and 
 fubmitted himfelf to a Life of much Meannefs and Po- 
 verty, only to enrich us : And therefore for Shame, let 
 us not grudge to empty our Coffers, to lefTen fomewhat 
 of our Heaps, to relieve fome of his poor Members. The 
 Second is the Expectation of Reward, which *vill be 
 more or lefs, according to the Degrees of Our Alms, 
 2 Cor. ix. 6. He that foweth fparingly,fhall reap fparing- 
 ly, and he that foweth bountifully, /ball reap bountifully, 
 
 e, think him. a very improvident HuTband man, chat, to 
 
 fave 
 
 * 
 
Sund. 17. O/Alms-Gi vins. 2§j 
 
 fave a little Seed at prefent, fows fo thin, as to fpoil his 
 Crop. And the fame Folly 'twill be in us, if by the 
 Sparingnefs of our Alms, we make ourfelves a lank 
 Harveft hereafter, lofe either all, or a great Part of 
 thofe Rewards, which God hath provided for the libe- 
 ral Alms-giver. What is the Proportion which may be 
 called a liberal Giving, I (lull not undertake to let 
 down, there being Degrees even in Liberality : One 
 may give liberally, and yet another give more liberally 
 than he. Befides, Liberality is to be meafured, not fo 
 much by what is given, as by the Ability of the Giver. 
 A Man of a mean Eftate may give le fs than one of a 
 great, and yet be the more liberal Perfon; becaufe that 
 little may be more out of his, than the greater is out of 
 the other's. Thus we fee Chrilr. pronounces the poor 
 Widow to have given much more to the 7reafuty, than 
 all the rich Men, Luke xxi. 3. not that her two Mites 
 were more than their rich Gifts, but that it was more 
 for her, (lie having left nothing behind, whereas they 
 gave out of their Abundance, what they might eafily 
 fpare. Every Man muft herein judge for himfelf ; we 
 fee the Apoftle, tho' heearneflly preiTeth the Corinthians 
 to Bounty, yet prefcribes not to them how much they 
 (hall give, but leaves that to their own Breafts, 2 Cor. 
 ix. 7. Every Man according as he purpojeth in his Heart , 
 fo let him give. But let us ftill remember, that the 
 more we give (provided we do not thereby fail in the 
 Support of thofe that moft immediately depend on us) 
 the more acceptable it will be to God, and the more re- 
 vvardable by him. And to fecure the Performance of 
 the Duty of Almf-giving (whatever the Proportion be) 
 we may do very well to follow the Advice St. Paul gives 
 the Corinthians in this Matter, 1 Cor. xvi. 2. Upon the 
 firjl Day of the Week let every one of you lay by him in 
 Store, as God hath profpered him. If Men would do 
 thus, lay by fomewhat weekly in Store for this Work 
 of Charity, it were the fureft Way not to be unprovided 
 of fomewhat to give, when an Occafion offered itfelf ; 
 and by giving fo by little and little, the Expence would 
 become lefs fenfible, and fo be a Means to prevent thofe 
 Grudgingsand Repinings, which are apt to attend Men 
 in greater Difciutemcms ; And tore this were in other 
 
 Reipe&i 
 
258 The Whole Duty of Man. 
 
 Refpe&s alfo a very proper Courfe ; for when a Trades- 
 man calls up bis weekly Account, and fees what his 
 Gains have been, 'tis of all others the moft feafonable 
 Time to offer this Tribute to God, out of what he hath, 
 by his Blefling gained. If any will fay, they cannot fa 
 well weekly reckon their Gains, as by longer Spaces of 
 Time, I mall not contend with them for that precife 
 Time, let it be done monthly or quarterly,, fo it be, 
 doHe. But chat fomewhat mould ft ill be laid by in Bank 
 for thefe Ufes^ rather than left loofe to our fudder*. 
 Chanties, is fure very expedient ; and I doubt not, who* 
 will make Trial of it^ will upon Experience, ack now- 
 led ge it to be fo.. 
 
 1 2.. The fourth Exercife of our Charily is towards the 
 f, . . Credit 0/ our Neighbour: And of this we 
 It i-h /? f mav nave man y Oecafions* fometimes to-- 
 , y. {. ward the Innocent, and fometimes alfo to- 
 1 ■*■ wards the Guilty. H one, whom we know 
 to be an innocent Perfon, be flandered^ and traduced,. 
 Charity binds us to do what we may,, for the declaring 
 his Innocency, and delivering him from that falfelmpu-- 
 tation; and that not only by witnefling, when we are. 
 called to if, but by a voluntary Offering our Teitimony 
 on his Behalf: Or, if the Accufation be not before a.. 
 Court of Jutlice, and fo there be no Place for that our 
 more foiernn Teftimony, but that it be only a Slander 
 tofs'd from one to another, yet even there we are to do, 
 what we can to clear him, by taking allOccafions pub- 
 lickly to declare what we know of his Innocency. But. 
 even to the Guilty there is fome Charity of this Kind to 
 be performed, fometimes by concealing the Fault, if. 
 it be fuch, tiiat no other Part of Charity to others make 
 it necefiary to difcover it, or it be not fo nctorious, as. 
 that it will be fure to betray itfelf. , The Wounds of. 
 Reputation are, of all others, the moft incurable ; and 
 therefore it may well become Chriftian Charity to pre- 
 vent them, even where they have been deferved ; and-, 
 perhaps fuch : a Tendernefs in. hiding the Fault may*, 
 fooner bring the Offender to Repentance, if it.be. fecond-. 
 «d, (as it ought to be), with all Earneftnefs of private Ad- 
 monition:: But if the Fault; be fuch, that it be.- not to be : 
 caAWaledjh yefc &U. there may, be.PIiSJfc&F, thisCiaarity^ 
 
 ioi 
 
Sund. 17. Duty o/Charity. 259 
 
 in extenuating and leffening it, as far as the Circum- 
 ftances will bear; as if it were done fuddenly and rafhly, 
 Charity will allow fome Abatement of the Cenfure, 
 which would belong to a defigned and deliberate Acl - 9 
 and h proportionably in other Circumftances. But the 
 moil frequent Exerciies of this Charity happen toward 
 thofe, of whofe either Innocency or Guilt we have no 
 Knowledge, but are by fome doubtful Actions brought 
 under Sufpicion: And here we muft remember, that it 
 is the Property of Love, not to think evil, to judge the 
 belt •> and therefore we are both to abftain from uncha- 
 ritable Conclufions of them ourfelves, and as much as 
 lies in us, to keep others from them alfo, and fo endea- 
 vour, to preferve the Credit of our Neighbour ; which 
 is oftentimes as much fhaken by unjuft. Sufpieions, as it 
 would be by the trueft Accufation. To thefe Cafes, I 
 fuppofe, belongs that Precept of Chrift, Matt. vii. 1. 
 Judge not'.. And when we confider how that is backed 
 in the following Words, that ye be not judged, we (hall 
 have Caufe to believe it no fuch light Matter as the 
 World feems to account it: Our unmerciful judging of 
 others will be paid Home to us in the ftrict and fevere 
 Judgment of God., 
 
 1 3.. I have now gone through this active Charity, as 
 it relates to the four feveral Capacities of ~. . _ r . 
 our Brethren* many cf the Particulars „, . < 
 whereof were before briefly mentioned, . J* 
 when we fpake of Juftice. If any think. , ~ ~ /.' 
 it improper,, that the fame Acts mould . fr 
 be made Part of Juftice and Charity too, 
 I fhall defire them to confider, that Charity being by 
 ChrilVs Command become a Debt to our Brethren, all 
 the Parts of it may in that Refpecl be ranked under the 
 Head of Juftice, fince 'tis fure, Payment of Debts is a. 
 Part of that: Yet, becaufe in our common Ufe we do 
 diftinguifh between the Offices of Juftice and Charity, I. 
 have chofe to enlarge on them in particular Reference 
 to Charity,. But I, defire it may ftill be remembred,, 
 that whatfoever is under Precept, is fo much a Due 
 from us,, that we fin not only againft Charity, but Juftice.- 
 too, if we negledl it ;, which deferves to be confidered,, 
 thamore.to.ftir ug our. Care. to. the. Performance^, and 
 
The Whole Duty of Man. 
 
 the rather, becaufe there feemsto be a common Error in 
 this Point. Men look upon their Acts of Mercy as 
 Things purely voluntary, that they have no Obligation 
 to ; and the Effect of it is this, that they are apt to think 
 very highly of themfelves, when they have performed 
 any, though never fo mean, but never blame them- 
 felves, though they omit all; which is a very dange- 
 rous, but withal a very natural Fruit of the former Per- 
 fuafion. If there be any Charities, wherein Juitice is 
 not concerned, they are thofe, which for the Height 
 and Degrees of them are not made Matter of Uriel Du- 
 ty, that is, are not in thofe Degrees commanded by 
 God ; and even after thefe 'twill be very reafonable for 
 us to labour; but that cannot be done, without taking 
 the lower and neceffary Degrees in our Way ; uiA 
 therefore let our hrftCarebe for them. 
 
 14. To help us wherein there will be no better 
 cj., „ , Means, than to keep before our Eyes 
 
 f p, . that grand Rule of loving our Neighbours 
 
 •* *' as ourfel'ves: This the Apoiile makes 
 
 the Sum of our whole Duty to our Neighbours, Rom. 
 xiii. 9. Let this therefore be the Standard whereby to 
 meafure all thy Actions which relate to others; when- 
 ever any NeceiTity of thy Neighbour's prefents itfelf to 
 thee, afk thyfelf, Whether, if thou wert in the like 
 Cafe, thy Love to thyfelf would not make thee induf- 
 trious for Relief! and then refoive, thy Love to thy 
 Neighbour mud have the fame Effect for him. This is 
 that Royal Law, as St. James calls it, Jam. ii. 8. 
 which all that profefs themfelves Subjects to Chrifl, mull; 
 be ruled by ; and whofoever is fo, will not fail of per- 
 forming all Charities to others, becaufe 'tis fure he 
 would upon the like Occafions have all fuch performed 
 to himfelf. There is none but withes to have his good 
 Name defended, his Poverty relieved, his bodily 
 Suffering fuccoured ,* only it may be fiid, that in the 
 fpiritual Wants there are fome fo careiefs of them- 
 felves, that they wifh no Supply, they defire no Re- 
 proofs, no Inductions, nay, are angry when they 
 are given them : It may therefore feem that fuch 
 Men are not, by Virtue of this Rule, tied to thofe Sorts 
 of Charities. To this I anfwer, That the Love 
 
 of 
 
Sund. 17. Of Peace-Making. 261 
 
 of ourfclves, which is here fetas the Meafure of that to 
 our Neighbour, is to be undcrflood to be that reasona- 
 ble LoVl* which Men ought to have; and therefore, 
 though a Man fail of that due Love he owes himfelf, 
 yet his Neighbour hath not thereby forfeited his Right, 
 he has (till a Claim to fuch a Degree of our Love, as is 
 anfwerable to that, which in right we fhould bear to 
 ourfelves, and fuch I am fure is this Care of our fpiri- 
 tual Eftate; and therefore 'tis not our defpifing our own 
 Souls, that will abfolveus from Charity to other Men's: 
 Yet I (hall not much prefs this Duty in fuch Men, it 
 being neither likely that they will be perfuaded to it, or 
 do any Good by it; their ill Example will overwhelm 
 all their good Exhortations, and make them unfruitful. 
 15. There is yet one Act of Charity behind, which 
 does not properly fall under any one of the „ 
 former Heads, and yet may relate to them , e . ace ma ~ 
 all, and that is the making Peace and Amity ln *' 
 among others; by doing whereof we may much benefit 
 both the Souls, Bodies, Goods, and Credit of our 
 Brethren ; for all thefe are in Danger by Strife and Con- 
 tention. The reconciling of Enemies is a mo ft bleffed 
 Work, and brings a Blefling on the Altars: We have 
 Chrift's Word for it, Bleffed are the Peace makers, Matt. 
 v. 9. And therefore we may be encouraged diligently 
 to lay hold of all Opportunities of doing this Office of 
 Charity, to ufeall our Art and Endeavour to take up all 
 Grudges and Quarrels we difcern among others ; nei- 
 ther mud we only labour to reftore Peace, where it is 
 loft, but to preferve it where it is : Firft, generally, by 
 ftriving to beget in the Hearts of all we converfe with, 
 a true Value of that mod precious Jewel, Peace ; fe- 
 condly, particularly, by a timely Prevention of thofe 
 Jars and Unkindneffes we fee likely to fallout. It may 
 many Times be in the Power of a difcreet Friend or 
 Neighbour to cure thofe Mistakes and Mifapprehenfions, 
 which are the firft Beginnings of Quarrels and Conten- 
 tions ; and it will be both more eafy and more profit- 
 able thus to prevent, than pacify Strifes 'Tisfure'tis 
 more eafy ; for when a Quarrel is once broken out, 'tis 
 like a violent Flame, which cannot fo foon be quench- 
 ed, as it might have been, whilit it was but a fmothering 
 
 Fire: 
 
262 The Whole Duty of Man. 
 
 Fire : And then 'tis alfo more profitable; for it prevent? 
 many Sins, which in the Progrefs of an open Conten- 
 tion, are almoft fure to be committed. Solomon fays, In 
 the Multitude of Words there nuanteth not Sin, Prov. X. 
 19. which cannot more truly be faid of any Sort of 
 Words thanthofe, that pafs in Anger; and then, tho v 
 the Quarrel be afterwards compofed, yet thofe Sins will 
 ftill remain on their Account -, and therefore it is a 
 great Charity to prevent them. 
 
 1 6. But to fit a Man for this fo excellent an Office of 
 
 , Peace-making, 'tis neceffary that he be 
 
 lie that under- firft remarkabIy peacab i e himfelf; for 
 
 '£/T with what Face canft thou perfuade 0- 
 peaceable htm- thefS fQ that whkh thou wih nQt per- 
 
 J *• I form thyfelf ? Or how canft thou expeft 
 
 thy Perfuafions (hould work? 'Twill be a ready Reply 
 in every Man's Mouth, Ihou Hypocrite, caji outjirft the 
 Beam out of thine own Eye, Matt. vii. 5. And there- 
 fore, be fure thou qualify thyfelf for the Work.. There 
 is one Point of Peaceablenefs, which feems to be little 
 regarded among Men, and that is in the Cafe of legal 
 
 . TrefpaiTes ; Men think it nothing ta 
 
 Of going to Law. gQ tQ Law about ^ peUy Tnfl ^ 
 
 and as long as they have but Law on their Side, never 
 think they are to blame ; but fure, had we that true 
 Peaceablenefs of Spirit, which we ought, we (hould be 
 unwilling, for fuch flight Matters, to trouble and dif- 
 quiet our Neighbours. Not that all going to Law is ut- 
 terly unchriftian, but fuch Kind of Suits efpecially, as 
 are UDon Contentioufnefs and Stoutnefs of Humour, to 
 defend fuch an inconfiderable Right, as the Parting 
 with will do us little or no Harm, or, which is yet 
 worfe* to avenge fuch a Trefpafs. And even in great 
 Matters* he that (hall part with fomewhat of his Right 
 for Love of Peace, does furely the moft Chriftianly, 
 and moft agreeably to the Advice of the Apoftle, 1 Cor, 
 vi. 7. Rather to take wrong, and fuffer ourf elves to be 
 defrauded. But if the Damage be fo infupportable* 
 that it is neceffary for us to go to Law* yet even then 
 we muft take Care of preferving Peaces firft, by car- 
 rying ililL a friendly and Chriftian Temper, towards the 
 £anv,, not fuffisring, our Hearts to be at all eitranged. 
 
 fromi 
 
Sund. ly. Charity to Enemies. 263 
 
 from him ; fecondly, by being willing to yield to any rea- 
 fonable Terms of Agreement, whenever they (hall be 
 offered ; and truly if we carry not this Temper of Mind 
 in our Suits, I fee not how they can be reconcilable 
 with that Peaceablenefs (o flridily required of all Chri- 
 ftians. Let thofe confider this, who make it their Plea- 
 fure themfelves to difquiet their Neighbour, or their 
 Trade, to ftir up others to do it. This tender Regard 
 of Peace, both in ourfelves and others, is abfolutely ne- 
 ceffary to be entertained of all thofe, who own them- 
 felves to be the Servants of him, whofe Title it is to be 
 the Prince of Peace, Ifa. ix. 6. 
 
 17. All that remains to be touched on concerning 
 this Charity of the Actions, is the Ex- ~,. , . . , 
 
 tent of it, which mull be as large as ,_. ' I r 
 .ur rLA/rn- . /lfltons mult reach 
 
 the former of the Affections, even to c . 
 „., A 1 . . , Ci , to tnemtes. 
 
 the taking in, not only Strangers, and 
 
 thofe of no Relation to us, but even of our bittereft E- 
 nemies. I have already fpoken fo much of the Obliga- 
 tion we are under to forgive them, that I mall not here 
 fay any Thing of that ; but that being fuppofed a Duty, 
 'twill fure then appear no unreafonable Thing to pro- 
 ceed one Step further, by doing them good Turns ; for 
 when we have once forgiven them, we can then no long- 
 er account them Enemies, and fo it will be no hard 
 Matter, even to Flefh and Blood, to do all kind Things 
 to them. And indeed this is the Way, by which we 
 muft try the Sincerity of our Forgivenefs. 'Tis eafy 
 to fay, I forgive fuch a Man, but if, when an Opportu- 
 nity of doing him Good is offer'd, thou declined it, 'tis 
 apparent there yet lurks the old Malice in thy Heart ; 
 where there is a thorough Forgivenefs there will be as 
 great a Readinefs to benefit an Enemy, as a Friend ; nay, 
 perhaps, in fome Refpecls. a greater, a true charitable 
 Perfon looking upon it as an efpecial Prize, when he has 
 an Opportunity of evidencing the Truth of his Recon- 
 ciliation, and obeying the Precept of his Saviour, by do- 
 ing Good to tbem that bate him, Matt. v. 44. Let us 
 therefore refolve that all Actions of Kindnefs are to be 
 performed to our Enemies; for which we have not on- 
 ly the Command, but alfo the Example of Chriit, who 
 
 had 
 
264. ?he Whole Duty of Man. 
 
 had not only fome inward Relentings towards us, his ob- 
 flinate and moil provoking Enemies, but (hewed it in 
 Acts, and thofe no cheap or eafy ones, but fuch as coll 
 him his deareft Blood. And furely we cati never pre- 
 tend to be either Obeyers of his Command, or Follow- 
 ers of his Example, if we grudge to teftify our Love to 
 our Enemies, by thofe fo much cheaper Ways of feeding 
 them in Hunger^ and the like, recommended to us by the 
 Apoftle, Rom. xii. 20. But if we could perform theie 
 Ads of Kindnefs to Enemies in fuch Manner, as might 
 draw them from their Enmity, and win them to Peace, 
 the Charity would be doubled, and this we fhould aim 
 at j for that we fee the Apoftle fets as the End of the 
 forementioned Ads of feeding, Zfa that we may heap 
 Coals of Fire on their Heads; not Coals to burn, bjt to 
 melt them into all Love and Tendernefs towards us ; 
 and this were indeed the moft compleat Way of imita- 
 ting Chrift's Example, who, in all he did and fullered 
 for us, defigned the reconciling of us to himielf. 
 
 18. I have now fhewed you the feveral Parts of our 
 
 c ,,. , Duty to our Neighbour, towards the Per- 
 
 S elf -love an c ct\ u- 
 
 tj/ , . foimance whereof I know nothing more 
 
 Hindrance of „• , c 
 
 7-pr • neceiiary, than the turning out of our 
 
 tins parity. ^^ ^ Sdf . lovc which {o often pof . 
 
 feffes them, and that fo wholly, that it leaves no Room 
 for Charity, nay, nor Juftice neither, to our Neighbour. 
 By this Self-love I mean not that true Love of ourfelves, 
 which is the Love and Care of our Souls (for that would 
 certainly help, not hinder us in this Duty) bat I mean 
 that immoderate Love of our own worldly Interefts and 
 Advantages, which is apparently the Root of all both 
 Injultice and Uncharitablenefs towards others. We find 
 this Sin of Self-love fet by the Apoftle in the Head of a 
 whole Troop of Sins, 2 Tim. iii. 2 as if it were fome prin- 
 cipal Officer in Satan's Camp; and certainly, not with- 
 out Reafon ; for it never goes without an accurfed Train 
 of many other Sins, which, like the Dragon's Tail, Rev. 
 xii. 4. fweeps away all Care of Duty to others. We 
 are by it made fo vehement and intent upon the pleafing 
 ourfelves, that we have no Regard to any Body elfe, 
 contrary to the Direction of St. Paul, Rom. xv. 2. which 
 
 is 
 
Sund. 17. 0/ Self-love, &c. 265 
 
 is not to pleafe ourfelves, but every Man to pleafe his 
 Neighbour for his Good to Edification , which he backs 
 with the Examp'e of Chrift, Ver. 3. For even Cbrijl 
 f leafed not himfelf. If therefore we have any fincere 
 Defire to have this Virtue of Charity rooted in our 
 Hearts, we muff, be careful to weed out this Sin of Self- 
 love j for 'tis impoffible they can profper together. 
 19. But when we have removed this Hindrance, we 
 
 muft remember, that this, as all other D ,. 
 
 Gj c r 1 • Prayer a Means 
 
 races, proceeds not from ourlelves, it J . 
 
 is the Gift of God ; and therefore we ° r ul 
 
 mult earneftly pray to him to work it in us, to fend his 
 
 Holy Spirit, which once appeared in the Form of a Dove, 
 
 a meek and gall-leis Creature, to frame our Hearts to the 
 
 fame Temper, and enable us rightly to pei form this Duty. 
 
 20. T Have now part through thofe feveral Branches I 
 
 X at firft propofed, and mewed n , . n . n .. 
 
 •"* . . r V, ' r> , Lhnftian Duties 
 
 you what is our Duty to God, our- , . 4 „-,, , 
 
 i. , xt • , . r\c i_- l both pojlibte and 
 
 ielves, and our .Neighbour: Of which . S ~ 
 
 I may fay, as it is, Luke X. 28. This ? J 
 da, and thou /halt live. And furely, 'tis noimpoflible 
 Talk to perform this in fuch a Meafure, as God will 
 gracioufly accept, that is, in Sincerity, tho" not in Perfec- 
 tion ; for God is not that auilere Mailer, Luke xix. 20. 
 that reaps where he has not fovon : He requires nothing 
 of us, which he is not ready by his Grace to enable us 
 to perform, if we be not wanting to ourfelves, either in 
 afking it by Prayer or in uiing it by Diligence. And as 
 'tis not impofTible,- fo neither is it fuch a fad melancho- 
 ly Talk, as Men are apt to think it. 'Tis afpecial Po- 
 licy of Satan's to do as the Spies did, Numb, xxiii. 28. 
 bring up an ill Report upon this good Land, this State of 
 Chnltian Life, thereby to difcourageus from entring in- 
 to it, to fright us with I know not what Giants we lhall 
 meet with j but let us not thus be cheated, let us but 
 take the Courage to try, and we fhall indeed find a C<z- 
 naan, a Land fiovuing voith Milk and Honey. God is not 
 in this Refpect to his People a ifildernefs, a Land of 
 Darknefs, Jer. ii. 31. His Service does not bereave Men 
 of any true Joy, but helps thereto a great deal : Chrirt's 
 
 Yoke 
 
266 The Whole Duty of Man. 
 
 Yoke is an eafy, nay, a pleafant Yoke, his Burden a 
 light, yea, a gracious Burden. There is in the Practice 
 of Chriftian Duties a great deal of prefent Pleafure, and 
 if we feel it not, it is becaufe of the Refiftance our vi- 
 cious and finful Cuftoms make, which, by the Conten- 
 tion, raifes an Uneafinefs. But then, fir it, that is to be 
 charged only on ourfelves, for having got thofe ill Cuf- 
 toms, and thereby made that hard to us, which, in it- 
 felf,is moft pleafant; the Duties are not to be accufed for 
 it. And then, fecondly, even there the Pleafure of fub- 
 duing thofe ill Habits, overcoming thofe corrupt Cuf- 
 toms, is fuch, as hugely outweigheth all the Trouble of 
 the Combat. 
 
 21. But it will perhaps be faid, that fome Parts of 
 
 ,, , , Piety are of fuch a Nature, as will be 
 
 Even when they ^ ^ tQ expofe ug tQ p erfecutions 
 
 expoje us to out- &nd Sufferings in the World . and that 
 •ward 'Sufferings. ^^^ nof joyous, but grievous. 
 
 I anfwer, That even in thofe there is Matter of Joy. 
 We fee the Apoftles thought it fo ; They rejoiced that 
 they were counted worthy tofuffer for CbriJFs Name, Acts 
 V. 41. And St. Peter tells us, That if any Manfufferas 
 a Chrijlian, he is to glorify God for it, 1 Pet. iv. 16. 
 There is fuch a .Force and Virtue in the Teftimony of a 
 good Confcience, as is able to change the greaieft Suf- 
 fering into the greateft Triumph, and that Teftimony 
 we can never have more clear and lively, than when we 
 fufFer for Righteoufnefs Sake ; fo that you fee Chriftiani- 
 ty is very amiable even in its faddeft Drefs, the inward 
 Comforts of it do far furpafs all the outward Tribula- 
 tions that attend it, and that even in the Inllant, while 
 we are in the State of Warfare upon Earth. But then, 
 if we look forward 10 the Crown of our Victories, thofe 
 eternal Rewards in Heaven, we can never think thofe 
 Tafks fad, though we had nothing at prefent to fweeten 
 them, that have fuch Recompences await them at the 
 End : Were our Labours never fo heavy, we could 
 have no Caufe to faint under them. Let us therefore, 
 whenever we meet with any Difcouragements in our 
 Courfe, fix our Eye on ^this rich Prize, and then run 
 
 with- 
 
Sund. 17. 0/ Turning to God. 267 
 
 with Patience the Race which isfet be/ore us, Heb. xii. 
 2. follow the Captain of our Salvation through the great- 
 eft Sufferings, yea, even through the fame Red Sea of 
 "Blood which he had waded, whenever our Obedience 
 to him (hall require it ; for tho' our Fidelity to him 
 mould bring us to Death itfelf, we are lure to be no 
 Lofers by it ; for to fuch he hath promifed a Crown of 
 Life, the very Expectation whereof is able to keep a 
 Chriitian more chearful in his Fetters and Dungeon, 
 than a Worldling can be in the Midft of his greateft 
 Profperities. 
 
 22. All that remains for me farther to add, is earneft- 
 ly to intreat and befeech the Reader, 
 that, without Delay, he put himfelf in- The Danger of 
 to this fo pleafant and gainful a Courfe, delaying our 
 by.fettingfincerely to the Practice of all turning to God. 
 thofe Things, which either by this Book, 
 or by any other means hedifcems to be his Duty : And 
 the farther he hath formerly gone out of his Way, the 
 more Halle it concerns him to make to get into it, and 
 to ufe the more Diligence in walking in it. He that 
 hath a long Journey to go, and finds he has loft a great 
 Part of his Day in a wrong Way, will not need much 
 Intreaty either to turn into the right, or to quicken his 
 Pace in it. And this is the Cafe of all thofe that have 
 lived in any Courfe of Sin, they are in a wrong Roadj 
 which will never bring them to the Place they aim at; nay, 
 which will certainly bring them to the Place they moft 
 fear and abhor : Much of their Day is fpent, how much 
 will be left to finifh their Journey in, none knows; per- 
 haps the next Hour, the next Minute, the Night of 
 Death may overtake them ; what a Madnefs is it then 
 for them to defer one Moment to turn out of the Path, 
 which leads to certain Deftruclion, and to put them- 
 felves in that, which will bring them to Blifs and Glory ? 
 Yet fo are Men bewitched and inchanted with the De-* 
 ceitfulnefs of Sin, that no Intreaty, no Perfuafion can 
 prevail with them, to make this fo reafonable, {o ne- 
 ce(:"iry a Change ; not but that they acknowledge it 
 needful to be done, but they are unwilling to do it yet; 
 they would enjoy all the Pleafures of Sin as long as thpy 
 live, and then they hope, at their Death, or fome little 
 
 time 
 
268 : Zbe Whole Duty of Man; 
 
 time before it, to do all the Bufinefs of their Souls. But, 
 alas! Heaven is too high to be thus jumped into, the 
 Way to it is a long and leifurely Afcent, which requires 
 Time to walk. The Hazards of fuch deferring are more 
 largely fpoken of in the Difcourfe of Repentance. I 
 fhall not here repeat them, but defire the Reader feri- 
 oufly to lay them to Heart, and then furely he will 
 think it feafonable Counfel that is given by the wife 
 Man, Eccluf.v. 7. Make no tarrying to turn to the Lord, 
 mndput not off from Day to Day. 
 
 PRIVATE 
 
PRIVATE 
 
 DEVOTIONS 
 
 FOR 
 
 Several Occafwns, 
 
 OR D I N A R Y 
 
 AND 
 
 EXTRAORDINARY. 
 
 DUBLIN: 
 
 Printed for Ed. and J. Exshaw, at the Bible on 
 Cork-bill, M, d c c,XL viil. 
 
Christian Reader, 
 
 I Have, for the Help of thy Devotions, fet 
 down fome Fo r ms of Pri vat e Pr aye r , 
 vpon Several Occafions : If it be thought an 
 Omifficn, that there are none for families, I 
 muft anfwer for myfelf, that it was not from* 
 any Opinion that God is not as well to be wor- 
 fhipped in the Family, as the Clofet ; but be- 
 caufe the Providence of God and the Church 
 'hath already furnifhed thee for that Purpofe, 
 infinitely beyond what my utmcft Care could 
 do : 1 mean the Publick Liturgy or Com- 
 mon-Prayer, which, for all publick Ad- 
 dreffes to God (and fuch are Family Prayers) 
 are fo Excellent and Ufeful, that we may fay 
 of it, as David did of Goliah'j Sword, 
 i Sam. xxi. 9. There is none like it. 
 
 DIREC- 
 
DIRECTIONS 
 
 FOR THE 
 
 MORNING. 
 
 As foon as ever thou awake ft in the Morning lift up thy 
 Heart to God, in this, or the likejhort Prayer. 
 
 LORD, as thou haft awaked my Body from Sleep, 
 fo by thy Grace awaken my Soul from Sin ; and 
 make me fo to walk before thee this day, and all the 
 reft of my Life, that when the laft Trumpet (hall awake 
 me out of my Grave, I may rife co the Life immortal, 
 through Jefus Chrift. 
 
 WHen thou haft thus begun, fuffer not (without 
 fome urgent Neceflity) any worldly Thoughts 
 to fill thy Mind, till thou haft alfo paid thy moft folemn 
 Devotions to Almighty God ; and therefore during the 
 Time thou art dreffing thyfelf (which fhould be no long- 
 er than common Decency requires) exercife thy Mind 
 in fome fpiritual Thoughts: As for Example, confider 
 to what Temptations thy Bufinefs or Company that Day 
 are moft like to lay thee open, and arm thyfelf with Re- 
 folutions againft them: Or again, confider what Occa- 
 Jtons of doing Service to God, or good to thy Neighbour, 
 are that Day moft likely to prefent themfelves, and re- 
 folve to embrace them ; and alfo contrive how thou 
 mayeft improve them to the utmoft ; but efpecially it 
 will be fit for thee to examine, whether there have any 
 Sin efcaped thee fince thy laft Night's Examination. If 
 after thefe Confiderations any further Leifure remain, 
 thou mayeft profitably imploy it in meditating on the ge- 
 neral Refurreclion (whereof our rifmgfrom our Beds is a 
 Reprefentation) and of that dreadful Judgment which 
 fhall follow it: And then think with thyfe'f in what 
 Preparation thou art for it j and reiolve to hufband care- 
 N fully 
 
*ji PRIVATE DEVOTIONS. 
 
 fully every Minute of thy Time toward the fitting thee 
 for that great Account. As foon as thou art ready, re- 
 tire to fome private Place, and there offer up to God 
 thy Morning Sacrifice of Praife and Prayer. 
 
 Prayers for the Morning. 
 
 At thy firfi kneeling down, fay, 
 
 OHoly, Bleffed, and Glorious Trinity, Three Per- 
 fons, and one> God, have Mercy upon me amifc- 
 rable Sinner. 
 
 LORD, I know not what to pray for as I ought; 
 O let thy Spirit help my Infirmities, and enable 
 me to offer up a fpiritual Sacrifice, acceptable to thcc 
 by Jefus Chrift. 
 
 A Thanksgiving. 
 
 O Gracious Lord, whofe Mercies endure for ever, I 
 thy unworthy Servant, who havefo deeply tailed 
 of them, defire to render thee the Tribute of my hum- 
 bled Praifes for them. In thee, O Lord, I live, and 
 move, and have my Being : Thou firft madeft me to be, 
 and then, that I might not be miferable, but happy, 
 thou fenteft thy Son out of thy Bofom to redeem me 
 from the Power of my Sins by his Grace, and from the 
 Funilriment of them by his Blood, and -by both to bring 
 me to his Glory. Thou haft, by thy Mercy, caufed 
 me to be born within thy peculiar Fold, the Chriftian 
 Church, where I was early confecrated to thee in Bap- 
 tifm, and have been Partaker of all thofe fpiritual 
 Helps, which might aid me to perform that Vow i there 
 made to thee; and when, ;by my own Wilfulnefs or 
 Negligence, I have failed to.do it, yet thou in thy ma- 
 nifold Mercies haft not forfaken me, but haft gracioufly 
 invited me to Repentance, afforded m« all Means both 
 outward and inward for it, and with much Patience haft 
 attended, and not cut me off in the A6ls of thofe many 
 damning Sins I have committed, as I have molt juftly 
 deferved. It is, O Lord thy reftraining Grace alone 
 by which I have been kept back from any the greateft 
 Sins ; and it is thy inciting and affilting Grace alone by 
 
 which 
 
Prayers for Morning. 273 
 
 Vfhich I have been enabled to do any the leaft Good ; 
 therefore, not unto me, not unto me, but unto thy Name 
 be the Praifes : For thefe, and all other thy fpiritual 
 Bleflings, my Soul doth magnify the Lord, and all that 
 is within me praife his holy Name. 1 likewile praifc 
 thee for thofe many outward Bleflings I enjoy, as Health, 
 Friends, Food, and Raiment, the Comforts as well a© 
 the Neceffaries of this Life ; for thofe continual Protec- 
 tions of thy Hand, by which I and mine are kept from 
 Dangers; and thofe gracious Deliverances thou halt of- 
 ten afforded out of fuch as have befallen me: and foe 
 that Mercy of thine, whereby thou haft fweetned and 
 allayed thofe Troubles thou haft not feen fit wholly to 
 remove: For thy particular Preservation of me this 
 Night, and all other thy Goodncfs to'wards rae. Lord, 
 grant that I may render thee not only the Fruit of my 
 Lips, but the Obedience of my Life; that fo thefe Blef- 
 lings here may be an Earnclt of thofe richer Bleffing* 
 thou haft prepared for thofe that love thee ; and that for 
 his Sake, whom thou haft made the Author of eternal 
 Salvation to all that obey him, even Jefus Chrift. 
 
 A Confession. 
 
 O Righteous Lord, who hateft Iniquity, I thy (Intel 
 Creature caft myfelf at thy Feet, acknowledging 
 that I moft juftly delerve to be utterly abhorred and for- 
 faken by thee; for I have drunk Iniquity like Water; 
 gone on in a continued Courfe of Sin and Rebellion a- 
 gamft thee, daily committing thofe Things thou forbid - 
 deft, and leaving undone thofe Things thou command- 
 eft : Mine'Heart, which mould be an Habitation for 
 thy Spirit, is become a Cage of unclean Birds, of foul 
 anddilordered Affections; and out of this Abundance of 
 the Heart my Mouth fpeaketh, my Hands acl : So that 
 in Thought, Word, and Deed, I continually tranfgrefs 
 aeainft thee. [ Here mentian the great eft of thy Sins. .] 
 Nay, O Lord, 1 have del piled that G.odnefs of thine 
 .which ihould bad me to Repentance, hardening my 
 Heart againil all thofe Means thou haft ufed for my A- 
 mendment. And now, Lord, what can I expect from 
 N 2 thee, 
 
274 PRIVATE DEVOTIONS. 
 
 thee, but judgment and fiery Indignation ; that is, in- 
 deed, the due Reward of my Sins? But, O Lord, there 
 j's Mercy with thee, that thou may eft be feared. O fit 
 me for that Mercy, by giving me a deep and hearty 
 Repentance; and then, according to thy Goodnefs, let 
 ihine Anger and thy Wrath be turned away from me: 
 /,00k upon me in thy Son, my blelTed Saviour, and for 
 the Merit of his Sufferings pardon all my Sins : And, 
 Lord, I befeech thee, by the Power of thy Grace, fo to 
 fenew and purify my Heart, that I may become a new 
 Creature, utterly forfaking every evil Way, and living 
 in a conftant fincere univerfal Obedience to thee all the 
 reft of my Days ; that, behaving myfelf as a good and 
 faithful Servant, I may, by thy Mercy, at the kft be re- 
 ceived into the Joy of my Lord. Grant this, for Jefus 
 Chrift his Sake. 
 
 A Prayer for Grace. 
 
 OMoft gracious God, from whom every good and 
 perfect Giftcometh, I wretched Creature, that am 
 not able of myfelf fo much as to think a good Thought, 
 befeech thee to work in me both to will and do accord- 
 ing to thy good Pleafure : Enlighten my Mind that I 
 may know thee, and let me not be barren or unfruitful 
 in that Knowledge: Lord, work in my Heart a true 
 Faith, a purifying Hope and an unfeigned Love towards 
 thee : Give me a full Truft on thee, Zeal for thee, 
 Reverence of all Things that relate to thee: Make 
 me fearful to offend thee, thankful for thy Mer- 
 cies, humble under thy Corrections, devout in thy 
 Service, forrowful for my Sins : and grant that in all 
 Things I may behave myfelf fo, as befits a Creature to 
 his Creator, a Servant to his Lord. Enable melikewife 
 to perform that Duty I owe to myfelf: Give me that 
 Meeknefs, Humility, and Contentednefs, whereby I 
 may always poflefs my Soul in Patience and Thankful- 
 nefs. Make me diligent in all my Duties, watchful a- 
 gainft all Temptations, perfectly pure and temperate, 
 and fo moderate in my moft lawful Enjoyments, that they 
 may never become a Snare to me. Make me alfo, O 
 Lord, to be fo affeded towards my Neighbour, that I 
 never tranfgrefs that royal Law of thine, of loving him 
 as myfelf. Grant me exaclly to perform ail Parts of 
 
 JuftiGe, 
 
Prayers for Morning. 2j$ 
 
 Juftice, yielding to all whatfoever by any Kind of Right 
 becomes their Due; and give me fuch Bowels of Mercy 
 and Companion, that I may never fail to do all Acts of 
 Charity to all Men, whether Friends or Enemies, accord- 
 ing to thy Command and Example. Finally, I befeech 
 thee, O Lord, to fanftify me throughout, that my whole 
 Spirit, and Soul, and Body may be preferved blamelefs 
 unto the Coming of our Lord Jefus Chrift; to whom, 
 with thee and the Holy Ghoft, be all Honour and Glo- 
 ry for ever. Amen. 
 
 Intercession. 
 
 OBIefTed Lord, whofe Mercy is over all thy Works; 
 I befeech thee to have Mercy upon all Men, and 
 grant that the precious Ranfom, which was paid by thy 
 Son* for all, may be effeclual to the Saving of all. Give 
 thy inlightening Grace to thofe that are in Darknefs, 
 and thy converting Grace to thofe that are in Sin : Look 
 with thy tendered Compaffions upon the univerlal 
 Church : O be favourable and gracious unto Sion, build 
 thou the Walls of Jerufalem: Unite all thofe, that pro- 
 fefs thy Name, to thee by Purity and Holinefs, and to 
 each other by brotherly Love. Have Mercy on this 
 defokte Church and finful Nation; thou haft moved the 
 Land, and divided it, heal the Sores thereof,, for it fhak- 
 eth: Make us fo truly to repent of thofe Sins which 
 have provoked thy Judgments, that thou alio mayft 
 turn and repent and leave a Blefling behind thee. Blefs 
 thofe whom thou haft appointed our Governors, whe- 
 ther in Church or State: So rule their Hearts and 
 ftrengthen their Hands, that they may neither want 
 Will nor Power to punifh Wickednefs and Vice, and to 
 maintain God's true Religion and Virtue. Have Pity, O 
 Lord, on all that are in Affliction ; be a Father to 
 the Fatherlefs, and plead the Caufe of the Widow: 
 Comfort the Feeble-minded, fupport the Weak, heal 
 the Sick, relieve the needy, defend the opprefled, and 
 adminifter to every one according to their own feveral 
 Neceffities. Let thy Bleflings reft upon all that are near 
 and dear to me, and grant them whatfoever thou feed 
 N 3 neceffary, 
 
2?6 PRIVATE DEVOTIONS. 
 
 necefTary, either to their Bodies or their Souls: [Here 
 ■name thy near eft Relations'] Reward all thofe that have 
 done me Good, and pardon all thofe that have done or 
 wihhed me Evil: and work in them and me all that 
 Good which may make us acceptable in thy Sight, 
 through Jefus Chrift. 
 
 For Preservation. 
 
 O Merciful God, by whofe Bounty alone it is that I 
 have this Day added to my Life, I befeech thee 
 fb to guide me in it by thy Grace, that I may do no- 
 thing which may difhonour thee, or wound my own 
 Soul, but that I may diligently apply myfelf to do all 
 fuch good Works, as thou haft prepared for me to 
 walk in : And, Lord, I befeech thee, give thy Angel« 
 charge over me, to keep me in all my Ways, that no 
 Evil happen unto me, nor any Plague come nigh ray 
 Dwelling, but that I and mine may be fafe under thy 
 gracious Protection, through jefus Chrift. 
 
 OLord, pardon the Wand rings and Coldnefs of thefe 
 Petitions, and deal with me not according either 
 to my Prayers or Deferts, but according to my Needs, 
 and thine own rich Mercies in Jefus Chrift, in whofe 
 bleffed Name and Words I conclude thefe my imperfect 
 Prayers, faying, Our Father, &c. 
 
 DIRECTIONS for NIGHT. 
 
 AT Night, when it draws towards the Time of Reft, 
 bethink thyfelf how thou haft patted the Day : 
 Examine thine own Heart what Sin either of Thought, 
 Word, or Deed thou haft committed, what Opportuni* 
 ty of doing Good thou haft omitted, and whatsoever 
 thou findelt to accufe thyfelf of, confefs humbly and pe- 
 nitently to God : Renew thy Purpofes and Refolutions 
 of Amendment, and beg his Pardon in Chrift ; and this 
 not Hightly, and only a* of Courfe, but with all devout 
 
 Earneftnefi 
 
Prayers for Night. 277 
 
 Earneftnefs and Heartinefs, as thou wouldft do, if thou 
 wert fure thy Death were as near approaching as thy 
 Sleep, which, for ought thou knowett may be fo indeed: 
 And therefore thou fhouldft no more venture to 
 fleep unreconciled to God, than thou wouldft dare to 
 die fo. In the next Place confider what fpecial and ex- 
 traordinary Mercies thou halt that Day received ; as if 
 thou naft had any great Deliverance, either in thy in- 
 ward Man, from lbme dangerous Temptations, or in 
 thy outward, from any great and apparent Danger, and 
 offer to God thy hearty and devout Praife for the lame: 
 Or, if nothing extraordinary have fo happened, and 
 thou haft been kept even from the Approach of Danger, 
 thou hail not the lefs, but the greater Caufe to magnify 
 God, who hath by his Prote&ion fo guarded thee, 
 that not (o much as the Fear of Evil hath aflaulted thee. 
 And therefore omit not to pay him the Tribute of hum- 
 ble Thankfulnefs, as well for his ufual and daily Prefer- 
 vations, as his more extraordinary Deliverances. And 
 above all, endeavour itill by the Confideration of his 
 Mercies to have thy Heart the more cloielv knit to him; 
 remembring that every Favour received from him is a 
 new Engagement upon thee to love and obey him. 
 
 Prayers for Night . 
 
 OHoly, Blefled, and Glorious Trinity, three Perfont, 
 and One God, have Mercy upon me a miferablc 
 Sinner. 
 
 LORD, I know not what to pray for as I ought; 
 O let thy Spirit help my Infirmities, and enable 
 me to offer up a fpiritual Sacrifice, acceptable unto thee 
 by Jefus Chrift. 
 
 A Confession. 
 
 OMofl holy Lord God, who art of purer Eyes than 
 to behold Iniquity, how {hall I, abominable 
 Wretch, dare to appear before thee, who am nothing 
 but Pollution ? I am defiled in my very Nature, having 
 a Backwardneis to all Good, and Readincfs to all Evil; 
 N 4 But 
 
278 PRIVATE DEVOTIONS. 
 
 But I have defiled myfelf yet much worfe by my own 
 actual Sins and wicked Cuftoms : I have tranfgrefled my 
 Duty to thee, my Neighbour, and myfelf, and that 
 both in Thought, in Word, and in Deed, by doing 
 thofe Things which thou haft exprefly forbidden, 
 and by neglecting to do thofe Things thou haft com- 
 manded me ; and this not only through Ignorance and 
 Frailty, but knowingly and wilfully againft the Mo- 
 tions of thy Spirit, and the Checks of my own Con- 
 science to the contrary. And to make all thefe out of 
 Meafure finful, X have gone on in a daily Courfe of re- 
 peating thefe Provocations againft thee, notwithflanding 
 all thy Calls to, and my own Purpofes and Vows of A- 
 mendment ; yea, this very Day I have not ceafed to 
 2dd new Sins to my former Guilts : [Here name the 
 Particulars] And now, O Lord, what (hall I fay, or 
 bow (hall I open my Mouth, feeing I have done thefe 
 Things ? I know that the Wages of thefe Sins is Death; 
 but, O thou, who willed not the Death of a Sinner, have 
 Mercy upon me ; work in me, I befeech thee, a fin- 
 cere Contrition, and a perfett Hatred of all my Sins; 
 and let me not daily confefs, and yet as daily renew' 
 them : But grant, O Lord, that from this Inftant I may 
 give a Bill of Divorce to all my mod beloved Lufts, and 
 then be thou pleafed to marry me to thyfelf in Truth, 
 in Righteoufnefs, and Holinefs. And for all my paft 
 Sins, O Lord, receive a Reconciliation; accept of that 
 Ranfom thy blefled Son hath paid for me, and for his 
 Sake whom thou haft fet forth as a Propitiation, par- 
 don all my Offences, and receive me to thy Favour .• 
 And when thou haft thus fpoken Peace to my Soul, 
 Lord, keep me, that I turn not any more to Folly; but 
 fo eftablifh me with thy Grace, that no Temptation of 
 the World, the Devil, or my own Flelh, may ever draw 
 me to offend thee; that being made free from Sin, and 
 becoming a Servant unto God, I may have my Fruit 
 unto Holinefs, and the End everlafting Life, through 
 jefus Chrift our Lord. 
 
 A Thanksgiving. 
 Thou Father of Mercies, who art kind even to the 
 unthankful, I acknowledge myfelf to have abun- 
 dantly 
 
 O 
 
Prayers for Night. 2 jg 
 
 tfantly experimented that gracious Property of thine ; 
 for notwithstanding my daily Provocations againft thee, 
 thou flili heapeft Mercy and loving Kindnefs upon me. 
 All my Contempts and Defpifings of thy fpiritual Fa- 
 vours have not yet made thee withdraw them; but in 
 the Riches of thy Goodnefs and Long-fuffering, thou 
 ftill continued to me the Offers of Grace and Life in 
 thy Son. And all my Abufes of thy temporal Blefiings 
 thou hart not punifhed with an utter Deprivation of them, 
 but art flill pleafed to afford me a liberal Portion of 
 them. The Sins of this Day thou hart not repayed, as 
 juftly thou mighteft, byfweeping me away with afwift 
 Deftru&ion, but haft fpared and preferved me accord- 
 ing to the Greatnefs of thy Mercy. [Here mention the 
 particular Mercies of that Day] What ihall I render 
 unto the Lord for all thefe Benefits he hath done un- 
 to me ? Lord, let this Goodnefs of thine lead me to Re- 
 pentance; and grant that I may not only offer thee 
 Thanks and Praife, but may alfo order my Converfa- 
 tion aright, that fo I may at the laft fee the Salvation of 
 God, through Jefus Chrill. 
 
 Here ufe the Prayer for Grace, and that »f InterceJJion, 
 appointed for the Morning. 
 
 For Preservation. 
 
 OBleffed Lord, the Keeper of Ifrael, that neither 
 flumbereft nor fleepert, be pleafed in thy Mercy to 
 watch over me this Night : Keep me by thy Grace from 
 all Works of Darknefs, and defend me by thy Power from 
 all Dangers : Grant me moderate and refrefhing Meep, 
 fuch as may fit me for the Duties of the Day following: 
 And, Lord, make me ever mindful of that Time when 
 I (hall lie down in the Duft : And, becaufe I know nei- 
 ther the Day nor the Hour of my Mafter's Coming, 
 grant me Grace, that I may be always ready, that I may 
 never live in fuch a State as I (hall fear to die in ; but 
 that whether I live, I may live unto the Lord, or whe- 
 ther I die, I may die unto the Lord; fo that living and 
 dying I may be thine, through Jefus Chrift. 
 
 N 5. V& 
 
2S0 PRIVATE DEVOTIONS. 
 
 XJfe the fame concluding Prayer as in the Morning. 
 
 AS thou art putting off thy Clothes, think with thy 
 felf that the Time approaches that thou muft 
 put off thy Body alfo, and then thy Soul muft appear 
 naked before God's Judgment -Seat ; and therefore thou 
 liadft need be careful to make it fo clean and pure, by 
 Repentance and Holinefs, that he, who will not look 
 on Iniquity, may gracioufly behold and accept it. 
 Lit thy Bed put thee in Mind of thy Grave, and when 
 thou Heft down, fay, 
 
 OBleffed Saviour, who by thy precious Death and 
 Burial didft take away the Sting of Death, and the 
 Power of the Grave, grant me the joyful Fruits of that 
 thy Victory, and be thou to me in Life and Death Ad- 
 vantage. 
 
 I will lay me down in Peace, and take my Reft ; for 
 at is thou, Lord, only that makeft me dwell in Safety. 
 
 Into thy Hands I commend my Spirit ; for thou haft 
 redeemed it, O Lord, thou God of Truth. 
 
 IN the Anfibkt Church there were, befides Morn- 
 ing and Night, four other Times every Day, which 
 were called Hours of Prayer ; and the Zeal of thofe 
 firft Chriftians was fuch, as made them conftantly ob- 
 ferveq\ It would be thought too great a Stri&nefs now, 
 in this lukewarm Age, to enjoin the like Frequency. 
 Yet I cannot but mention the Example, and fay, that 
 for thofe, who are not by very necefTary Bufinefs pre- 
 vented, it will be but reafonable to imitate it, and make 
 up in publick and private thofe Four Times of 
 Prayer, befides the Offices already fet down for 
 Morning and Night, and that none may be to feek 
 hew to exercife their Devotions at thefe Times, I have 
 added divers Collects for feveral Graces, whereof e- 
 very Man may ufe at each fuch Time of Prayer fo ma- 
 ny as his Zeal and Leifure (hall point out to him ; add- 
 ing, if he pleafe, one of the Confeflions appointed for 
 Morning or Night, and never omitting the Lord's 
 Prayer. 
 
 But if any Man's State of Life be really fo bufy, as will 
 not allow him Time for fo long and folemn Devotions; 
 yet certainly there is no Man fo overlaid with Bufinefs, but 
 
 that 
 
Collects for fever al Graces. 281" 
 
 that he may find Ltifure oftentimes in a Day to fay the 
 Lord's Prayer alone, and therefore let him ufe that, 
 if he cannot more. But becaufe it is the Character of a 
 Chriftian, Phil. iii. 20. That he hath his Converfation in 
 Heaven ; it is very fit, that befides thefe Set-times of 
 Prayer, he mould divers Times in a Day, by fhort and 
 fudden Ejaculations, dart up his Soul thither. And 
 for this Sort of Devotion no Man can want Leifure ; for 
 it may be performed in the midft of Bufmefs, the Artificer 
 at his Work, the Hufbandman at his Plough, may prac- 
 tife it. Now, as he cannot want 1 ime, fo that he may 
 not want Matter for it, I have thought it not unufeful, 
 out of that rich Store houfe, The Book of Ps a lms, 
 to furnifh him with fome Texts, which may very fitly 
 be ufed for this Purpofe, which being learned by Heart, 
 will always be ready at hand to imploy his Devotion ; 
 and the Matter of them being various, fome for Pardon 
 of Sin, fome for Grace, fome for the Light of God's 
 Countenance, fome for the Church, fome for Thankf- 
 giving. &c. Every Man may fit himfelf according to the 
 prefent Need and Temper of his Soul. I have given 
 thefe, not as a full Collection, but only a Taite, by 
 which the Reader's Appetite may be raifed to fearch 
 after more in that Book, and other Parts of Holy Scrip- 
 ture. 
 
 Collecls for feveral Graces. 
 
 For Faith. 
 
 OBlefled Lord, whom without Faith it is impofuble 
 to pleafe, let thy v pirit, I befeech thee, work in 
 me fuch a Faith as may be ;*:ceptable in thy Sight, even 
 fuch as worketh by Love. O let me not reft in a dead 
 ineffectual Faith, but grant that it may be fuch as may 
 fhew itfelfby my Works, that it may be that victorious 
 Faith which may enable me to overcome the World, 
 and conform me to the Image of that Chrifl, on whom 
 I believe; that fo at the laft I may receive the End of 
 my Faith, even the Salvation of my Soul, by the fame 
 Jefus. Chrift. For 
 
2^2 PRIVATE DEVOTIONS. 
 
 For Hope. 
 f~\ Lord, who art the Hope of all the Ends of the 
 Earth, let me never be deftitute of a well-grounded 
 Hope, nor yet pofiefled with a vain Preemption : 
 Suffer me not to think thou wilt either be reconciled to 
 my Sins, or reject my Repentance ; but give me, I be- 
 feech thee, fuch a Hope as may be anfwerable to the 
 only Ground of Hope, thy Proroifes, and fuch as may 
 both encourage and enable me to purify my felf from all 
 Filthinefs both of Flelh and Spirit ;, that fo it may in- 
 deed become to me an Anchor of the Soul both fure 
 and ftedfaft, entering even within the Vail, whither the 
 Fore runner is for me already entred, even Jefus Chrift A 
 my high Prieft, and blefled Redeemer. 
 For the Love of God. 
 f~\ Holy and Gracious Lord, who art infinitely excel- 
 ^-^ lent in thy felf, and infinitely bountiful and com- 
 panionate towards me, I befeech thee, fuffer not my 
 Heart to be (o hardened through the Deceitfulnefs of 
 Sin, as to reftft fuch Charms of Love, but let them make 
 deep and lading Impreflions on my Soul. Lord, thou 
 art pleafed to require my Heart, and thou only haft 
 Right to it ; O let me not be fo facrilegioufly unjuft, 
 as to alienate any Part of it, but enable me to render 
 it up whole and entire to thee. But, O my God, thoi* 
 feeli it is already ufurped ; the World with its Vani- 
 ties hath feized it, and, like a ftrong Man armed, 
 keeps rc-fTeffion. O thou, who art flronger, come upon 
 him, and take this unworthy Heart of mine as thine 
 ©wn Spoil, refine it with this purifying Fire of thy 
 Love, that it may be a fit Habitation for thy Spirit. 
 Lord, if thou fee it fit, be pleafed to let me tafte o£ 
 thofe Joys, thofe Ravilhments of thy Love, wherewith 
 thy Saints have been fo tranfported. But if in this I 
 know not what I aft., if 1 may not choofe my Place in thy 
 Kingdom ; yet, O Lord, deny me not to drink of thy 
 Cup : Let me have fuch a Sincerity and Degree of 
 Love, as may make me endure any Thing for thy Sake, 
 fuch a perfed Love as may call out all Fear and Sloth too, 
 that nothing may feem to me too grievous to fuffer, or 
 too difficult to do in Obedience to thee > that fo^exprefling 
 
Cotters for fever al Graces. 2S3 
 
 my Love by keeping thy Commandments, I may, by 
 thy Mercy, at lad obtain that Crown of Life, which 
 thou haft promlfed to thofe that love thee, through 
 Jefus Chrift our Lord. 
 
 For Sincerity. 
 
 OHoly Lord, who required Truth in the inward 
 Parts, I humbly befeech thee to purge me from 
 all Hypocrify and Unfincerity. The Heart, O Lord, 
 is deceitful above all Things, and my Heart is deceitful 
 above all Hearts : O thou, who fearcheft the Heart and 
 Reins, try me and feek the Ground of my Heart, and 
 fuffer not any accurfed Thing to lurk within me ; but 
 purify me even with Fire, fo thou confume my Drofs. 
 O Lord, I cannot deceive thee, but I may mod eafily 
 deceive myfelf. I befeech thee, let me not reft in 
 any fuch Deceit, but bring me to a Sight and Hatred of 
 my moft hidden Corruptions, that I may notcherifh any 
 Darling Luft, but make an utter Dedruction of every 
 AmaUkite. O fuffer me not to fpeak Peace to myfelf, 
 when there is no Peace, but grant I may judge of my- 
 felf as thou judged of me, that I may never be at Peaca 
 with myfelf, till I am at perfect Peace with thee, and, 
 by Purity of Heart, be qualified to fee thee in thy King- 
 dom, through Jefus Chrift. 
 
 For Devotion in Prayer. 
 
 O Gracious Lord God, who not only permitted, but 
 invited: us, miferable and needy Creatures, to 
 prefent our Petitions to thee ; grant, I befeech thee, 
 that the Frequency of my Prayer may be fomewhat pro- 
 portionable to thofe continual Needs I have of thy 
 Mercy. Lord, I confefs it is the greateft Honour, and 
 greateft Advantage, thus to be allowed Accefs to thee ; 
 yetfo fottiub and ftupid is my prophane Heart, that it 
 fhuns or fruftrates the Opportunities of it. My Soul, O 
 Lord, is pofleiTed with a Spirit of Infirmity ; it is bowed 
 together, and can in no wife lift up itfelf to thee. O be 
 thou pleafed to cure this fad, this miferable Difeafe, to 
 infpirit and enliven this earthly, drofly Heart, that it 
 may freely mount towards thee ; that I may fet a true- 
 Value on this mod valuable Privilege, and take Delight- 
 in approaching to thee ; and that my Approaches mry 
 
 be.- 
 
284 PRIVATE DEVOTIONS. 
 
 be with a Reverence fome way anfwerable to that awful 
 Majefty I come before ; with an Importunity and Ear- 
 neftncfs anfwerable to thofe prefling Wants I have to be 
 fuppliedj and with fuch a Fixednefs and Attention 
 Of Mind, as no wandring Thoughts may interrupt : 
 That I may no more incur the Guilt of drawing near to 
 thee with my Lips, when my Heart is far from thee, or 
 have my Prayers turned into Sin ; but may fo aflc, that 
 I may receive ; feek, that I may find ; knock, that it 
 may be opened unto me; that from praying to thee here, 
 I may be tranflated to the praifing thee eternally in thy 
 Glory, through the Merits and Interceilion of Jcfus 
 Chrift. 
 
 For Humility. 
 
 OThou high and lofty One, that inhabiteft Eternity, 
 yet art pleafed to dwell with the humble Spirit, 
 pour into my Heart, I befcech thee, that excellent Grace 
 of Humility, which may utterly work out all thofe vain 
 Conceits I have of myfelf : Lord, convince me power- 
 fully of my own Wretchednefs ; make me to fee that I 
 am miferable, and poor,. and blind, and naked, and not 
 only Duft, but Sin ; that fo, in all thy Difpenfations to- 
 wards me, I may lay my Hand upon my Mouth, and 
 heartily acknowledge that I am lefs than the lcaft of thy 
 Mercies, and greater than thegreateft of thy Judgments. 
 And, O Lord, grant me not only to walk humbly with 
 my God, but even with Men alfo, that I may not only 
 fubm it myfelf to thy Rebukes, but even to thofe of my 
 Fellow-Chriftians, and with Meeknefs receive and obey 
 their Admonitions. And make me fo to behave myfelf 
 towards all, that I never do any Thing through Strife 
 and Vain-glory ; and to that End grant that in Lowli- 
 ncfs of Mind I may etleem every other Man better than 
 myfelf, and be willing that others mould efteem them fo 
 alfo : that I neither nourim any high Opinion of my- 
 felf, nor covet one among others ; bat, that defpifwg 
 the vain Praife of Men, I may feek that Praiie which 
 cometh from thee only : That fo, inftead of thofe mean 
 fervile Arts 1 have ufed to recommend me to the Efteem. 
 of Men, I may now employ all my Induftry and Care 
 to approve myfelf to thee, who rdiilell the proud, and 
 giveft Grace to the humble. Grant this, O Lord, for 
 
 his 
 
Col'efts for fever al Graces, 2S5 
 
 his fake, who humbled himfelf unto the Death of the 
 Crofs, Jefus Chrift. 
 
 For the Fear of G O D. 
 
 O Glorious Majefty, who only art high and to be 
 feared, poflefs my Soul with a holy Awe and Re- 
 verence of thee, that I may give thee the Honour due 
 unto thy Name, and may bear fuch a Refped to all 
 Things which relate to thee, that I may never profane 
 any holy Thing, or facrilegioufly invade what thou haft 
 fet apart to thyfelf. And, O Lord, fince thou art a God 
 that will not clear the guilty, let the Dread of thy 
 Juftice make me tremble to provoke thee in any Thing. 
 O let me not fo mifplace my Fear, as to be afraid of a 
 Man that (hall die, and of the Son of Man, who (hall 
 be made as Grafs, and forget the Lord my Maker; but 
 rtpknifh my Soul with that Fear of the Lord, which is 
 the Beginning of Wifdom, which may be as a Bridle to 
 all my brutifh Appetites ; and keep me in a constant 
 Conformity to thy holy Will. Hear me, O Lord, I be- 
 feech thee, and put this Fear in my Heart that I may not 
 depart from thee ; but may, with Fear and Trembling, 
 work out my own Salvation, through Jefus Chrift. 
 For Trust in GOD. 
 
 O Almighty Lord, who never failed them that truft 
 on thee, give me Grace, I befeech thee, in all my 
 Difficulties and Diftrenes to have Recourfe to thee, to 
 reft and depend on thee : Thou (halt keep him, OLord, 
 in perfecl Peace, whofe Mind is rtaid on thee. O let 
 me always reft on this firm Pillar, and never exchange 
 it for the' broken Reeds of worldly Succours : Suffer not 
 my Heart to be overcharged with the Cares of this Life, 
 taking thought what I (hall eat or drink, or wherewith- 
 al I (hall be clothed ; but grant, that having by honeft 
 Labour and Induftry done my Part, I may chearfully 
 commit myfeif to thy Providence, cafting all my Care 
 upon thee, and being careful for nocning, but to be of 
 the Number of thofe whom thou owneft and careit for, 
 even fuch as keep thy TelUmonies, and think upon thy 
 Commandments to do tnem ; that foeking firft thy 
 Kingdom, and the Righteoufhefs thereof, all thefe out- 
 ward Things may be added unto me in fuch a Meaiure, 
 as thy Wifdom knows beft for me. Grant this, O Lord, 
 for Jefus Chrift his fake. For 
 
286 PRIVATE DEVOTIONS. 
 
 For Thankfulness. 
 
 OMoft Gracious and Bountiful Lord, who filleft all 
 Things living with Good, and expecleft no other 
 Return, but Praife and Thankfgiying ; let me, O Lord,, 
 never defraud thee of that fo eafy Tribute j but let my 
 Heart be ever filled with the Senfe,and my Mouth with 
 the Acknowledgment of thy Mercies. It is a joyful and 
 pleafant Thing to be thankful ; O fuffer me not, I be- 
 feech thee, to lofe my Part in that divine Pleafure r but 
 grant, that as I daily receive Bleffings from thee, fo I 
 may daily, from an affectionate and devout Heart, offer 
 up Thanks to Thee ; and grant that not only my Lips, 
 but my Life, may fhew forth thy Praife, by confecrat- 
 ing myfelf to thy Service, and walking in Holinefs and 
 Righteoumefs before thee all the Days of my Life, 
 through Jefus Chrilt my Lord and bleffed Saviour. 
 For Contrition. 
 
 OHoly Lord, who art a merciful Embracer of true- 
 Penitents, but yet a confuming Fire towards ob- 
 ftinate Sinners, how (hall I approach thee, who have fo 
 many provoking Sins to inflame thy Wrath, and fo 
 little fmcere Repentance to incline thy Mercy ! Obe thou< 
 pleafed to fofcen and melt this hard obdurate Heart of 
 mine, that I may heartily bewail the Iniquities of my 
 Life; ftrike this Rock, O Lord, that the Waters may 
 flow out, even Floods of Tears to warn my polluted 
 ConfcieRce. My drowfy Soul hath too long flept fe- 
 curely in Sin ; Lord, awake it, though it be with Thun- 
 der, and let me rather feel thy Terrors, than not feel 
 my Sin. Thoufenteft thy bleffed Son to heal the broken- 
 hearted ; but, Lord, what will that avail me, if my 
 Heart be whole ? O break it, that it may be capable of 
 this healing Virtue ; and grant, I befeech thee, that 
 having once tafted the Bitternefs of Sin, I may fly from- 
 it as from the Face of a Serpent, and bring forth Fruits 
 of Repentance, in Amendment of Life, to the Praife 
 and Glory of thy Grace, in Jefus Chrift our Bleffed 
 Redeemer. 
 
 For Meekness. 
 
 O Bleffed Jefu, who waft led as a Sheep to the Slaugh- 
 ter, let, I befeech thee, that admirable Example- 
 
 t£ 
 
ColleRs for fever al Graces. 287 
 
 of Meeknefs quench in me all Sparks of Anger and Re- 
 venge, and work in me fuch a Gentlenefs and Calmnefs 
 of Spirit, as no Provocations may ever be able to difturb. 
 Lord, grant I may be fo far from offering the leaft In- 
 jury, that I may never return the greatelt, any other- 
 wife than wkh Prayers and Kindnefs j that I, who have 
 fo many Talents to be forgiven by thee, may never ex- 
 act Pence of my Brethren ; but that putting on Bowels 
 of Mercy, Meeknefs, Long-fufFering, thy Peace may- 
 rule in my Heart, and make it an acceptable Habita- 
 tion to thee who art the Prince of Peace ; to whom 
 with the Father and Holy Spirit be all Honour and 
 Glory for ever. 
 
 Fot Chastity. 
 
 OHoly and Immaculate Jefus, whofe firft Defcent 
 was into the Virgin's Womb, and who doft ftill 
 love to inhabit only in pure and virgin Hearts ; I be- 
 feech thee, fend thy Spirit of Purity to cleanfe me from 
 all Filthin&fs both of Flefh and Spirit. My Body, O 
 Lord, is the Temple of the Holy Ghoft ; O let me ne- 
 ver .pollute that Temple with any Uncleannefs. And 
 becaufe out of the Heart proceed the Things that defile 
 the Man, Lord, grant me, to keep my Heart with all 
 Diligence, that no impure or foul Thoughts be harboured 
 there ; but enable me, I befeech thee, to keep both Bo- 
 dy and Soul pure and undefiled ; that fo I may glorify 
 thee here both in Body and Spirit, and be glorified in 
 both with thee hereafter. 
 
 For Temperance. 
 
 O Gracious Lord, who haft in thy Bounty to Man- 
 kind offered to us the Ufe of thy good Creatures 
 for our corporal Refrefhment, grant that I may always 
 ufe this Liberty with Thankfulnefs and Moderation. O 
 let me never be fo enflaved to that Brulifh Pleafure of 
 Tafle, that my Table become a Snare to me ; but give 
 me, I befeech thee, a perfect Abhorrence of all Degrees 
 of Excefs.and let me eat and drink only for thofe Ends, 
 and according to thofe Meafures which thou haft affign- 
 edme; for Health.andnot for Luxury. And Lord, grant 
 that my Purfuits may be, not after the Meat that pe- 
 
 rifhcth, 
 
288 PRIVATE DEVOTIONS. 
 
 riftieth, but after that which endureth to everlafting 
 Life, that hungering and thirfting after Righteoufnefs, 
 I may be filled with thy Grace here, and thy Glory 
 hereafter, through Jefus Chrift. 
 
 For CONTENTEDNESS. 
 
 O Merciful God, thy Wifcom is infinite to choofe, 
 and thy Love forward to difpenfe good Things to 
 «s j O let me always fully and entirely refign myielf to 
 thy Difpofah, have no Defires of my own, but a per- 
 fect Satisfaction in thy Chorees for me ; that fo. in 
 whatfoever Eftate lam, I may be therein content. Lord, 
 grant I may never look with murmuring on my own 
 Condition, nor with Envy on other Men's. And to that 
 End, 1^ befeech thee, purge my Heart of all covetous 
 Affections. O let me never yield up any Corner of my 
 Soul to Mammon, but give me fuch a Contempt of 
 thefe fading Riches, that whether they increafe or de- 
 creafe, I may never fet my Heart upon them ; but that 
 all my Care may be to be rich towards God- to lay up 
 my Treafure in Heaven ; that fo I may fet my Affec- 
 tions on Things above, that when Chrift, who is my 
 Life, mail appear, I may alio appear with him in 
 Glory. Grant this, O Lord, for the Merits of the fame 
 Jefus Chrift. 
 
 For DlLIGFNCE. 
 
 O Lord, who haft in thy Wifdom ordained that Man 
 mould be born to Labour, fuffer me not to refill: 
 that Defign of thine, by giving myfelf up to Sloth and 
 Idlenefs ; but grant I may fo imploy my Time, and all 
 Other Talents thou haft intrufted me with, that I may 
 not fall under the Sentence of the flothful and wicked 
 Servant. Lord, if it be thy Will, make me fome way 
 ufeful to others, that I may not live an unprofitable 
 Part of Mankind ; but however, O Lord, let me not 
 be ufelefs to myfelf ; but grant that I may give all Di- 
 ligence to make my Calling and Election fure. My Soul 
 is befet with many and vigilant Adverfaries ; O let me 
 not fold my Hands to Sleep in the Midft of fo great 
 Dangers, but watch and pray that I enter not into Temp- 
 tation, enduring Hardnefs as a good Soldier of Jefus 
 Chrift, 'till at the laft,from this State of Warfare, thou 
 
 tranflate 
 
Colic 5fs for fever al Graces. 289 
 
 tranflate me to the State of Triumph and Blif*, in thy 
 Kingdom, through Jefus Chrift. 
 
 For Justice. 
 
 OThou King of Righteoufnefs, who haft commanded 
 us to keep Judgment, and do Juftice, be pleafed 
 by thy Grace to cleanie my Heart and Hands from all 
 Fraud and Injuftice, and give me a perfect Integrity and 
 Uprightnefs in all my Dealings. O make me ever abhor 
 to ufe my Power to opprefs, or my Skill to deceive my 
 Brother ; and grant I may molt ftriclly obferve that fa- 
 cred Rule, of doing as [ would be done to ; that I may 
 not dilhonour my Chriftian Profeflion by an unjult and 
 fraudulent Life, but in Simplicity, and godly Sincerity, 
 have my Converfation in the World ; never ferking to 
 heap up Treafures in this Life, but preferring a little 
 with Righteoufnefs, before great Revenues without 
 Right. Lord, make me exactly careful to render to 
 every Man what, by any Sort of Obligation, becomes 
 his Due, that I may never break the Bond of any of 
 thofe Relations that thou halt placed me in, but may fo 
 behave my ielf towards alT, that none may have any evil 
 Thing to fay of me, that fo, if it be poiuble, I may have 
 Peace with all Men ; or however, I m.;y, by keeping 
 Innocency, and taking heed to the Thing that is right, 
 have Peace at the laft, even Peace with thee, through 
 Jefus Chrift our Lord. 
 
 For Charity. 
 
 O Merciful Lord, who haft made of one Blood, and 
 redeemed by one Ranfom, all Nations of Men, 
 Jet me never harden my Bowels againft any that partake 
 of the fame Nature and Redemption with me, but grant 
 me an univeifal Charity towards all Men. Give me, O 
 thou Father of Companions, fuch a Tendernefs and 
 Meltingnefs of Heart, that I may be deeply arTecled 
 with all the Miferies and Calamities, outward or inward, 
 of my Brethren, and diligently employ all my Abilities 
 for their Succour and Relief. O let not an unchriftian 
 Self love poffefs my Heart, but drive out that accurfed 
 Spirit, and let thy Spirit of Love enter and dwell there, 
 and make mefeek not topleafe myfelf, but my Neigh- 
 bour, for his Good to Edification, even at Chrift pleafed 
 
 not 
 
290 PRIVATE DEVOTIONS. 
 
 not himfelf. Lord, make me a faithful Steward of all 
 thofe Talents thou haft committed to me, for the Bene- 
 fit of others; that fo when thou (halt call me to give an 
 Account of my Stewardfhip, I may do it with Joy ; and 
 not with Grief. Grant this, merciful Lord, I befeech 
 thee, for Jefus Chrift his Sake. 
 
 For Perseverance. 
 
 O Eternal and unchangeable Lord God, who art the 
 fame Yefterday and To-day, and for ever ; be thou 
 pleafed to communicate fome fmall Ray of that Excel- 
 lence, fome Degree of that Stability to me thy wretched 
 Creature, who am light and unconftant, turned about 
 with every Blaft ; my Underftanding is very deceivable, 
 O eftablifh it in thy Truth, keep it from the Snares of 
 feducing Spirits, that I may not be led away with the 
 Error of the wicked, and fall from my own Stedfaftnefs : 
 My Will alfo, O Lord, is irrefolute and wavering, and 
 -doth not cleave ftedfaftly unto God ; my Goodnefs ia 
 but as the Morning Cloud, and as the early Dew it 
 paflethaway. Oftrengthen and confirm me ; and what- 
 ever good Work thou haft wrought in me, be pleafed t# 
 accomplifti and perform it until the Day of Chrift. Lord, 
 thou feeft my Weaknefs, and thou knoweft the Number 
 and Strength of thofe Temptations I have to ftruggle 
 with. O leave me not to myfelf, but cover thou my 
 Head in the Day of Battle, and in all fpiritual Combats- 
 make me more than Conqueror, through him that loved 
 me. O let no Terrors or Flatteries either of the World, 
 or my own Flefh, ever draw me from my Obedience to 
 thee ; but grant that I may continue ftedfaft, unmove- 
 able, always abounding in the Work of the Lord ; and, 
 by patient continuing in well-doing, feek, and at laftr 
 obtain Glory, and Honour, and Immortality, and eter- 
 nal Life, through Jefus Chrift our Lord. 
 
 A Brief 
 
y 
 
 291 
 
 A Brief PARAPHRASE of the 
 
 LORD's-PRAYER 
 
 To be ufed as a 
 
 PRAYER. 
 
 [Our Father which art in Heaven.'] 
 
 O Lord, who dwelled in the higheft Heavens, thou art 
 the Author of our Being, thou haft alfo begotten 
 us again unto a lively Hope, and carried towards us the 
 Tendernefs and Bowels of a companionate Father, O 
 make us to render to thee the Love and Obedience of 
 Children : And that we may refernble thee our Father 
 in Heaven, (that Place of true Delight and Purity) give 
 us a holy Difdain of all the deceitful Pleafures and foul 
 Pollutions of this World, and fo raife up our Minds, 
 that we may always have our Converfation in Heaven, 
 from whence we look for our Saviour the Lord Jefus 
 Chrift. 
 
 [1. Hallowed he thy Name.] 
 
 STRIKE fuch an Awe in our Hearts, that we may 
 humbly reverence thee in tby Name, which is great, 
 wonderful, and holy ; and carry fuch a facred Refpecl 
 to all Things that relate to thee and thy Worfhip, as 
 may exprefs our Reverence to thy great Majefty. Let 
 all the People praife thee, O God ! let all the People 
 praife thee. 
 j 
 
 2. <thy 
 
i 9 t PRIVATE DEVOTIONS, 
 
 [2. Tby Kingdom come.'] 
 
 EStablifli thy Throne, and rule for ever in our Souls, 
 and by the Power of thy Grace fubdue all thofe 
 rebellious Corruptions that exalt themfelves againft thee; 
 They are thofe Enemies of thine, which would not thou 
 fhouldeft reign over them. O let them be brought 
 forth and flain before thee ; and make us fuch faithful 
 Subjects of this thy Kingdom of Grace, that we may be 
 capable of the Kingdom of Glory s, and then, Lord Jcfut, 
 come quickly! 
 
 [3. Thy Will be done on Ear'b^ &c] 
 
 ENable as by thy grace chearfnlly to fuffer T.by Will 
 in all our Afflictions, and readily perform it in all 
 thy Commands: Give us of that heavenly Zeal to thy 
 Service, wherewith the blefTed Angels of thy Prefence 
 are infpired, that we may obey thee with the like Fer- 
 vor and Alacrity ; and that following them in their 
 Obedience, we may be joined with them to fing eternal 
 Praifes in thy Kingdom, to God and to the Lamb for 
 ever. 
 
 [4. Give us this Bay, &c] 
 
 ("MVE us that continual Supply of thy Grace, whicli 
 Jf may fuftain and nourifh our Souls unto eternal 
 Life. And be thou pleafed alfo to provid- for our Bo- 
 dies all thofe Things which thou feed fit for their Sup- 
 port, through this our earthly Pilgrimage; and make 
 us chearfully to reft on thee for them, firft feeking thy 
 Kingdom and the Righteoufnefs thereof, and then not 
 doubting but all thefe Things (hall be added unto us. 
 
 [5. Forgive us our Trefpajfes, &c] 
 
 HEAL our Souls, O Lore?, for we have finned a- 
 gainft thee ; let thy fender Mercies abound to- j j 
 wards us, in the Forgvvenefs of ail our Offences : And J V 
 grant, O Lord, that we may never forfeit this Pardon I 
 
 of o 
 
Pious Ejaculations. 293 
 
 of thine, by denying ours to our Brethren ; but give us 
 thofe Bowels oi Compaflion to others, which we (land 
 in fo much greater Need of from thee, that we may 
 forgive as fully and finally upon Chrift's Command, as 
 we defire to be forgiven for his Merits and Interceffion. 
 
 [6. Lead us not into Temptation, &c] 
 
 OLord, we have no Strength againft: thofe Multi- 
 tudes of Temptations that daily affault us, only our 
 Eyes are upon thee : O be thou pleafed either to re- 
 ftrain them, or aflift us ; and in thy Faithfulnefs fuffer 
 us not to be tempted above that we are able ; but in all 
 our Temptations make us a Way to efcape, that we be 
 not overcome by them, but may, when thou ftialt call us 
 to it, refill even unto Blood, ftriving againft Sin, that be- 
 ing faithful unto Death, thou mayeft give us the Crown 
 of Life. 
 
 [For ihine is the Kingdom, &c] 
 
 HEAR us, and gracioufly anfwer our Petitions ; for 
 thou art the great King over air the Earth, whofe 
 Power is infinite, and art able to do for us above all 
 that we can afk or think, and to whom belongeth the 
 Glory of all that Good thou worked in us, or for us. 
 Therefore Bicfling, Honour, Glory, and Power be unto 
 him that fitteth upon the Throne, to our God for ever 
 and ever. Amen. 
 
 Pious EJACULATIONS taken out 
 of the Book of PSALM S. 
 
 Tor Pardon of SIN. 
 
 HAVE Mercy on me, O God, after thy great 
 Goodnefs ; according to the Multitude of rhy 
 Mercies do away mine Offences. 
 
 Walh me thoroughly from my Wickednefs, and 
 cleanfe me from my Sin. Turn 
 
294 Pious Ejaculations. 
 
 Turn thy Face from my Sins, and put out all my 
 Mifdeeds. 
 
 My Mifdeeds prevail againft me : O be thou mer- 
 ciful unto my Sins. 
 
 Enter not into Judgment with thy Servant, for in thy 
 Sight mail no Man living be juftified. 
 
 For thy Name's fake, O Lord, be merciful unto my 
 Sin, for it is great. 
 
 Turn thee, O Lord, and deliver my Soul ; O fave 
 me for thy Mercies fake. 
 
 For Grace. 
 
 TEACH me to do the Thing that pleafeth thee ; 
 for thou art my God. 
 Teach me thy way, O Lord, and I will walk in thy 
 Truth : O knit my Heart to thee, that I may fear thy 
 Name. 
 
 Make me a clean Heart, O God, and renew a right 
 Spirit within me. 
 
 let my Heart be found in thy Statutes, that I be 
 not aftiamed. 
 
 Incline my Heart unto thy Teftimonies, and not to 
 Covetoufnefs. 
 
 Turn away mine Eyes, left they behold Vanity, and 
 quicken thou me in thy Way. 
 
 1 am a Stranger upon Earth, O hide not thy Com- 
 mandments from me. 
 
 Loid, teach me to number my Days, that I may 
 apply my Heart unto Wifdom. 
 
 For the Light of God's Countenance. 
 
 LORD, why abhorreft.thou my Soul, and hideft thy 
 Face from me ? O hide not thou thy Face from 
 me, nor cart thy Servant away in Difpleafure. 
 Thy loving kindnefs is better than Life it felf. 
 Lord, lift thou up the Light of thy Countenance up- 
 on me. 
 
 Comfort the Soul of thy Servant ; for unto thee, O 
 Lord, do I lift up my Soul. 
 
 Thank/giving. 
 
Pious Ejaculations. 295 
 
 Thank/giving. 
 
 I Will always give Thanks unto the Lord, his Praife 
 (hall ever be in my Mouth. 
 
 Thou art my God, and I will thank thee ; thou art 
 my God, and I will praife thee. 
 
 I will fing unto the Lord as long as I live : I will 
 praife my God, whilft I have my Being. 
 
 Praifed be God, who hath not call out my Prayer, 
 nor turned his Mercy from me. 
 
 Bleffed be the Lord God, even the God of Ifrael, 
 which only doth wondrous Things : 
 
 And bleffed be the Name of his Majefty for ever: And 
 all the Earth (hall be filled with his Majefty. Amen, Amen. 
 
 For Deliverance from Trouble. 
 
 BE merciful unto me, O Lord, be merciful unto me; 
 for my Soul trufteth in thee, and under the Sha- 
 dow of thy Wings (hall be my Refuge, until thefe Cala- 
 mities be overpaft. 
 
 Deliver me, O Lord, from mine Enemies : for I flee 
 unto thee to hide me. 
 
 O keep my Soul, and deliver me: Let me not be 
 confounded : for I have put my Truft in thee. 
 
 Mine Eyes are ever looking unto the Lord; for he 
 fhall pluck my Feet out of the Net. 
 
 Turn thee unto me, and have Mercy upon me ; for 
 I am defolate, and in Mifery. 
 
 The Sorrows of my Heart are enlarged : O bring 
 thou me out of my Troubles. 
 
 For the Church. 
 
 OBe favourable and gracious unto Sion; build thou 
 the Walls of Jerufakm. 
 O God, wherefore art thou abfent from us fo long ? 
 Why is thy Wrath fo hotagainftthe Sheep of thy Pafture? 
 O think upon thy Congregation, whom thou haft pur- 
 chafed and redeemed of old. 
 
 Look upon the Tribe of thine Inheritance, and 
 Mount Sion where thou haft dwelt. 
 
 It is Time for thee, Lord, to lay to thy Hand; for 
 they have deftroyed thy Law. 
 
 Arife, O God, and maintain thine own Caufe; deli- 
 VOi Ifrael, Q God, out of all his Troubles. 
 
 O Brief 
 
296 PRIVATE DEVOTIONS. 
 
 Brief Heads of Self- Examination, efpe daily 
 before the Sacrament, colletled out of the 
 foregoing Treatife, concerning the Breaches 
 of our Duty, 
 
 To GOD. ~~ 
 
 FAITH. 
 
 NOT believing there is a God. 
 Not believing his Word. 
 Not believing it practically, fo as to live according to 
 our Belief. 
 
 HOPE. 
 
 DEfpairing of God's Mercy, fo as to neglect Duty. 
 Prefuming groundlefly on it, whilft we go on in 
 wilful Sin. 
 
 LOVE. 
 
 NOT loving God for his own Excellencies. 
 Not loving him for his Goodnefs to us. 
 Not labouring to pleafe him. 
 Not defiring to draw near to him in his Ordinances. 
 Not longing to enjoy him in Heaven. 
 FEAR. 
 
 NO T fearing God, fo as to keep from offending 
 him. 
 Fearing Man above him, by committing Sin, to ftiun 
 ^bme outward Suffering. 
 
 TRUST. 
 
 NOT trufting on God in Dangers and DiftrefTes. 
 Ufing unlawful Means to bring us out of them. 
 Not depending on God for Supply of our Wants. 
 Immoderate Care for our outward Things. 
 Neglecting to labour, and expecting God mould fupport 
 
 us in our Idlenefs. 
 Not looking up to God for a BlefTmg on our honeft En- 
 deavours. 
 
 HUMILITY. 
 
 NOT having a high Efteemof God. 
 Not fubmitting obediently to act h'u Will. 
 
 N«t 
 
Heads of Self -Examination. 297 
 
 Not patiently fuffering it, but murmuring at his Correc- 
 tions. 
 
 Not amending by them. 
 
 Not being thankful to him. 
 
 Not acknowledging his Wifdom in choofing for us, but 
 having eager and impatient Defires of our own. 
 HONOUR. 
 
 NOT honouring God, by a reverent Ufage of the 
 Things that relate to him. 
 
 Behaving ourfelves irreverently in his Houfe. 
 
 Robbing God, by taking Things that are confecrated to 
 him. 
 
 Profaning holy Times, the Lord's Day, and the Feafts 
 and Fafb of the Church. 
 
 Neglecting to read the Holy Scriptures ; not marking 
 when we do read. 
 
 Being carelefs to get Knowledge of our Duty ; choofing 
 rather to continue ignorant, than put ourfelves to the 
 Pains or Charge of learning. 
 
 Placing Religion in hearing of Sermons, without Practice. 
 
 Breaking our Vow made at Baptifm. 
 
 By reforting to Witches and Conjurers, /. e. to the Devil. 
 
 By loving the Pomps and Vanities of the World, and 
 following its finful Cuftoms. 
 
 By fulfilling the Luftsof theFleih. 
 
 Profaning the Lord's Supper. 
 
 By coming to it ignorantly, without Examination, Con- 
 trition, and Purpofes of new Life. 
 
 By behaving ourfelves irreverently at it, without Devo- 
 tion and fpiritual Affe&ion. 
 
 By neglecling to keep the Promifesmade at it. 
 
 Profaning God's Name, by blafphemous Thoughts or 
 Difcourfe. 
 
 Giving others Occafion to blafpheme him, by our vile 
 and wicked Lives. 
 
 Taking unlawful Oaths. 
 
 Perjury. 
 
 Swearing in ordinary Communication. 
 WORSHIP. 
 
 NOT worfhipping God. 
 Omitting Prayers, publick or private, and being 
 glad of a Pretence to do Co. 
 
 O z Afking 
 
298 PRIVATE DEVOTIONS. 
 
 Afking unlawful Things, or to unlawful Ends. 
 Not purifying our Hearts from Sin before we praj. 
 Not praying with Faith and Humility. 
 Coldnefs and Deadnefs in Prayer. 
 "Wandring Thoughts in it. 
 Irreverent Geftures of Body in Prayer. 
 
 REPENTANCE. 
 
 NEglecting the Duty of Repentance. 
 Not calling ourfelves to daily Account for our Sins. 
 Not affigning any fet or folemn Times for Humiliation 
 
 and Confeffion, or too feldom. 
 Not deeply confidering our Sin?,, to beget Contrition. 
 Not acting Revenge upon ourfelves, by fading, and 0- 
 ther Ads of Mortification. 
 
 IDOLATRY. 
 
 OUtward Idolatry, in worfhipping of Creatures. 
 Inward Idolatry, in placing our Love and other 
 Affections more on Creatures than the Creator. 
 
 To our Selves. 
 
 HUMILITY. 
 
 BEing puft up with high Conceits of ourfelv«s. in 
 Refpea of natural Parts, as Beauty, Wit, &c. 
 Of worldly Riches, and Honours. 
 Of Grace. 
 
 Greedily feeking the Praife of Men. 
 Directing Chriftian A&ions, as Prayer, Alms, <5V. to 
 
 that End. 
 Communing Sins to avoid reproach from wicked Men. 
 MEEKNESS. 
 Ifturbing our Minds with Anger and Peevifhncfs. 
 
 D 
 
 CONSIDERATION. 
 
 NOT carefully examining what our Eftate towards 
 God is. 
 Not trying ourfelves by the true Rule, i. e. our Obedi- 
 ence to God's Commands. 
 Not weighing the Lawfulnefs of our Actions, before we 
 venture on them. 
 
 Not 
 
Heads of Self- Examination. 299 
 
 Not examining our part Aclions, to repent of the 111, to 
 give God the Glory of the Good. 
 
 CONTENTEDNESS. 
 
 UNcontentednefs in our Eftates. 
 Greedy Defires after Honour and Riches. 
 Seeking to gain them by finful Means. 
 Envying the Condition of other Men. 
 DILIGENCE, WATCHFULNESS. 
 
 BEing negligent in obferving and refilling Tempta- 
 tions. 
 Not improving God's Gifts, outward or inward, to his 
 
 Honour, 
 i^bufing our natural Parts, as Wit, Memory, bV. 
 Negle£)ling or refilling the Motions of God's Spirit. 
 CHA.STJ T Y. 
 
 UNcleannefs, Adultery, Fornication, unnatural 
 Lulls, &c. 
 Uncieannefs of the Eye and Hand. 
 Filthy and obfcene talking. 
 Impure Fancies and Defires. 
 Heightningof Lull by pampering the Body. 
 Not labouring to fubdue it by Failing, or other Severi- 
 ties. 
 
 TEMPERANCE. 
 
 EAting too much. 
 Making Pleafure, not Health, the End of Eating. 
 Being too curious or coilly in Meats. 
 Drunkennefs. 
 Drinking more than is ufeful to our Bodies, tho' not to 
 
 Drunkennefs. 
 Waiting the Time or Etlate in good Fellowship. 
 Abufing our Strength of Brain to the making others 
 
 drunk. 
 Immoderate Sleeping. 
 Idlenefs and Negligence in our Callings. 
 Ufing unlawful Recreations. 
 Being too vehement upon lawful Ones. 
 Spending too much Time at them. 
 Being drawn by them to Anger or Covetoufnefs. 
 Being proud of Apparel. 
 
 O 3 Striving 
 
S co PRIVATE DEVOTIONS. 
 
 Striving to go beyond our Rank. 
 
 Befiowing too much Time, Care, or Coft about it. 
 
 Abftaining from fuch ExcelTes, not out of Confcience, 
 
 but Covetoufnefs. 
 Pinching our Bodies to fill our Purfes. 
 
 To our Neighbour. 
 
 NEGATIVE JUSTICE. 
 
 Eing injurious to cur Neighbour. 
 Delighting cauflefly to grieve his Mind. 
 Infnariog his Soul in Sin, by Command, Counfel, En- 
 ticement, or Example. 
 Affrighting him from Gcdlinefs by our Scoffing at it. 
 Not feeking to bring thofe to Repentance, whom we 
 have led into Sin. 
 
 MURDER. 
 
 MUrder, open or fecret. 
 Drawing Men to Intemperance, or other Vices, 
 which may bring Difeafesor Death. 
 Stirring Men up to quarrelling and fighting. 
 Maiming or hurting the Body of our Neighbour. 
 Fiercenefs and Rage againfr him. 
 
 ADULTERY. 
 
 COveting our Neighbour's Wife. 
 Aftually defiling her. 
 
 MALICE. 
 Poiling the Goods of others upon Spite and Malice. 
 
 s 
 
 COVETOUSNESS. 
 ^SOVETING to gain them to ourfelves. 
 
 OPPRESSION. 
 Ppreffion by Violence and Force, or Colour of Law. 
 
 o 
 
 THEFT. 
 
 NOT paying what we borrow. 
 Not paying what we have voluntarily promifed. 
 Keeping back the Wages of the Servant and Hireling. 
 
 DECEIT. 
 
Heads of Self-Examination. qoi 
 
 DECEIT. 
 
 UNfaithfulnefs in Trufts, whether to the Living or 
 Dead. 
 Ufing Arts of Deceit in Buying and*Selling. 
 Exacting upon the Necefiities of our NeighLoars. 
 FALSE-WITNESS. 
 
 B Lading the Credit of our Neighbour. 
 By Falfe-Witnefs. 
 By Railing. By Whifpering. 
 
 Encouraging others in their Slanders. 
 Being forward to believe all ill Reports of our Neighbour. 
 Caufelefs Sufpicions. Ram judging of him. 
 
 Defpifing him for his Infirmities. 
 Inviting others to do fo, by fcofling and deriding him. 
 Bearing any Malice in the Heart. 
 Secret vvifhing of Death or Hurt to our Neighbours. 
 Rejoicing when any Evil befals him. 
 Neglecting to make what Satisfaction we can, for any 
 Sort of Injury done to our Neighbour. 
 Pefitiw JUSTICE, HUMILITY, LYING. 
 
 CHurlifh and proud Behaviour to others. 
 Froward and peevidi Converfation. 
 Bitter and reproachful Language. 
 Curfing. (others. 
 
 Not paying the Refpect due to the Qualities or Gifts of 
 Proudly overlooking them. 
 Seeking to lefien others Efteem of them. 
 Not imploying our Abilities, whether of Mind or Eftate, 
 in adminiftring to thofe whofe Wants require it. 
 GRATITUDE. 
 
 UNthankfulnefs to our Benefactors. 
 Efpecially thofe that admonifti us. 
 Not amending upon their Reproof. 
 Being angry at them for it. 
 
 Not reverencing our civil Parent, the lawful Magiftrate. 
 Judging and fpeakmg Evil of him, 
 Grudging his juft Tributes. 
 Sowing Sedition among People. 
 Refufmg to obey his lawful Commands. 
 Rifing up againft him, or taking Part with them that do. 
 Defpifing our fpiritual Fathers. 
 
 O4 Not 
 
3 02 PRIVATE DEVOTIONS. 
 
 Not loving them for their Works fake. 
 Not obeying thofe Commands of God they deliver to usj 
 Seeking to withhold from them their juft Maintenance. 
 Forfakingour lawful Paftors, to follow factious Teachers. 
 PARENTS. 
 
 STubborn and irreverent Behaviour to our natural 
 Parents. 
 Defpifwg and publishing their Infirmities* 
 Not loving them, nor endeavouring to bring them 
 
 Comfort. 
 Contemning their Counfels. 
 Murmuring at their Government. 
 Coveting their Eftates, though by their Death. 
 Not miniftring to them in their Wants of all forts. 
 Neglecting to pray for God's BlefTing on the feveral 
 
 forts of Parents. 
 Want of natural Affection to Children. 
 Mothers refuting to nurfe them without a juft Impedi- 
 ment. 
 Not bringing them timely to Baptifm. 
 No: early intruding them in the Ways of God. 
 Storing fhriTi, for want of timely Correction, to get 
 
 Csftoms of Sin. 
 Setting them evil Examples. 
 Difcouraging them by harlh and cruel Ufage. 
 Not providing for their Subfiilence according to OUT 
 
 Ability. 
 Confuming their Portions in our own Riot. 
 Referving ail till our Death, and letting them want ia 
 
 the mean time. 
 Not feeking to entail a BlefTing on them by our Chri* 
 
 ftian Lives. 
 Not heartily praying for them. 
 Want of Affection to our natural Brethren. 
 Envying a. d Heart burnings towards them. 
 
 DUTY / 5 BRETHREN. 
 
 NO i loving our fpiritual Brethren, i. e. our Fellow* 
 C hriftians. 
 Having no Fellow-feeling of their Sufferings. 
 Caufelefly forfaking their Communion in Holy Duties. 
 Not taking deeply to heart the Deflations of the 
 Church. MAR : 
 
Heads of Self -Examination. 303 
 
 MARRIAGE. 
 
 MArrying within the Degrees forbidden. 
 Marrying for undue Ends, as Covetoufnefs, 
 Luit, &c. 
 Unkind, froward, and unquiet Behaviour towards the 
 
 Hufband or Wife. 
 Unfaithfulnefs to the Bed. 
 Not bearing with the Infirmities of each other. 
 Not endeavouring to advance one another's Good, fpi- 
 
 ritual or temporal. 
 The Wife refilling the lawful Commands of her Huf- 
 
 band. 
 Her ltriving for Rule and Dominion over him. 
 Not praying for each other. 
 
 FRIENDSHIP. 
 
 UNfaithfulnefs to a Friend. 
 Betraying his Secrets. 
 Denying him Afliftance in his Needs. 
 Negle&ing lovingly to admonim him. 
 Flattering him in his Faults. 
 Forfaking his Friendship upon flight or no Caufe. 
 Making Leagues in Sin, initead of virtuous Friendihip. 
 SERVANTS. 
 
 SErvants difobeying the lawful Commands of their 
 Mailers. 
 Purloining their Goods. 
 Carelefsly wailing them, 
 Murmuring at their Rebukes. 
 Idlenefs. 
 Eye- Service. 
 
 MASTERS. 
 
 M Afters ufing Servants tyrannically and cruelly. 
 Being too remifs, and fuffering them to negleft 
 their Duty. 
 Having no Care of their Souls. 
 
 Not providing them Means of Inftruclion in Religion. 
 Not admoniihing them, when they commit Sins. 
 Not allowing them Time and Opportunity for Prayer, 
 andtheWorfhipofGod. 
 
 Oc CHA* 
 
3 o 4 PRIVATE DEVOTIONS. 
 
 CHARITY. 
 
 WAnt of Bowels and Charity to our Neighbours. 
 Not heartily defiring their Good fpiritual or 
 temporal. 
 Not loving and forgiving Enemies. 
 Taking a&ual Revenges upon them. 
 FalfeneO, profefling Kindnefs, and acting none. 
 Not labouring to do all the Good we can to the Soul of 
 
 our Neighbour. 
 Not affitiing him to our Power in his bodily DiflrefTes. 
 Not defending his good Name, when we know him 
 
 flandered. 
 Denying him any neighbourly Office to preferve or ad- 
 vance his Eftate. 
 Not defending him from OpprelTion, when we have 
 
 Power. 
 Not relieving him in his Poverty. 
 Not giving liberally and chearfully. 
 
 GOING to LAW. 
 
 NOT loving Peace. 
 Going to Law upon flight Occafions. 
 Bearing inward Enmity to thofe we fue. 
 Net labouring to make Peace among others. 
 
 ^THE Vfeof this Catalogue of Sins is this : Upon Days 
 of Humiliation, efpecially before the v acrament, read 
 them confideringly overhand at every Particular afk thine 
 etvu Heart, Am I guilty of this? And nvbatfoever, by 
 fuch Examination, thiufindefi thy J elf faulty in, confefs 
 particularly and humbly to God, nvitb all the heightening 
 Circumflances which may any ivay increafe their Guilt, 
 and make ferious Refolutions agaivft every fuch Sin/or the 
 future : After nvhich thou mayejl ufe this Fotmfolioiving, 
 
 /^\ Lord, I am afhamed, and blufli to lift up my Face 
 ^^ to thee ; for my Iniquities are increafed over my 
 Head, and my T>efpafs is grown up even to Heaven. 
 I have wrought all thefe great Provocations, and that 
 in the moft provoking Manner; they have not been on- 
 ly fingle, but repeated Acls of Sin • For, O Lord, of alt 
 this black Catalogue, which I have now brought be- 
 fore thee, how few are there which I have not often 
 
 committed i 
 
Prayers before the Sacrament. 305 
 
 committed ? Nay, which are not become even habitual 
 and cuftomary to me? And to this Frequency I have 
 added both a Greedinefs, and Obftinacy in finning, turn- 
 ing into my Courfe as the Horfe rufheih into the Battle, 
 doing Evil with both Hands, earneitly ; yea, hating to 
 be reformed, and calling thy Words behind me, quench- 
 ing thy Spirit within me, which teftified againft me, to 
 turn me from my evil Ways, and fruftrating all thofe 
 outward Means, whether of Judgment or Mercy, which 
 thou hartufed to draw me to thy felf. Nay, O Lord 
 even my Repentances may be numbered amongft my 
 greatefc Sins: They have fometimes been feigned and 
 hypocritical, always fo flight and ineffectual, that they 
 have brought forth no Fruit in Amendment of Life ; but 
 I have ftill returned with the Dog to the Vomit, and the 
 Sow to the Mire again, and have added the Breach of 
 Refolutions and Vows to all my former Guilts. Thus, 
 
 Lord, I am become out of Meafure finful, and fince I 
 have thus chofen Death, I am molt worthy to take part 
 in it, even in the fecond Death, the Lake of Fire and 
 Brimftone. This, this, O Lord, is in Juftice to be the 
 Portion of my Cup ; to me belongs nothing but Shame 
 and Confufion of Face eternally ; but to thee, O Lord, 
 God, belongeth Mercy and Forgivennefs, tho' I have 
 rebelled againft thee. O remember not my Sins and 
 Offences, but according to thy Mercy think thou upon 
 me, O Lord, for thy Goodnefs. Thou fenteft thy Son to 
 feek and to fave that which was loll : Behold, O Lord, 
 
 1 have gone aftray like a Sheep that is loft; O feek thy 
 Servant, and bring me back to the Shepherd and Bivhop 
 of my Soul. Let thy Spirit work in me a hearty Senfe 
 and Deteftation of all my Abominations, that true Con- 
 trition of Heart which thou haft promifed not to defpife; 
 and then be thou pleafed to look on me, to take away all 
 Iniquity, and receive me gracioufly ; and for his fake, 
 who hath done nothing amifs, be reconciled to me, who 
 have done nothing well : Warn away the Guilt of my 
 Sins in his Blood, and fubdue the Power of them by his 
 Grace. And grant, O Lord, that I may from this Hour 
 bid a final Adieu to all Ungodlinefs and worldly Lulls, 
 that I may never once more call a Look towards Scdom, 
 
 07 
 
S o6 PRIVATE DEVOTIONS. 
 
 or long after the Flefli pots of Egypt ; but confecrate my 
 felf entirely to thee, to ferve thee in Righteoufnefs and 
 true Holinefs, reckoning myfelf to be dead indeed unto 
 Sin, but alive unto God, thro' Jefus Chrift our Loid 
 and bleiTed Saviour. 
 
 This Penitential Pfalm may alfo fitly be ufed, 
 
 PSALM. LI. 
 
 HAVE Mercy upon me, O God, after thy great 
 Goodnefs, according to the Multitude of thy 
 Mercies, do away mine Offences. 
 
 Warn me throughly from my Wickednefs, and cleanfe 
 me from my Sin. 
 
 For I acknowledge my Faults, and my Sin is ever 
 before me. 
 
 Againft thee only have I finned, and done this Evil 
 in thy Sight, that thou mighteft be juftified in thy Say- 
 ing, and clear when thou art judged. 
 
 Behold I was (hapen in Wickednefs, and in Sin hath 
 my Mother conceived me. 
 
 But lo, thou required Truth in the inward Parts, and 
 {halt make me to underftand Wifdom fecretly. 
 
 Thou (halt purge me with HyfTop, and I fhall be clean ; 
 thou (halt waih me, and I fhall be whiter than Snow. 
 
 Thou fhalt make me hear of Joy and Gladnefs, that 
 the Bones which thou haft broken may rejoice 
 
 Turn thy Face from my Sins, and put out all my 
 Mifdeeds. 
 
 Make me a clean Heart, O God, and renew a right 
 Spirit within me. 
 
 Caft me not away from thy Prefence, and take not 
 thy Holy Spirit from me. ■ 
 
 O give me the Comfort of thy Help again, and ftab- 
 lifh me with thy free Spirit. 
 
 Then (hall I teach thy Ways unto the Wicked, and 
 Sinners (hall be converted unto thee. 
 
 Deliver me from Blood guiltinefs, O God, thou that 
 art the God of my Health, and my Tongue (hall ling of 
 thy Righteoufnefs 
 
 Thou (halt open my Lips, O Lord, and my Mouth 
 ihall (hew fgrth thy Praife. 
 
 Vox 
 
Prayers before the Sacrament. 307 
 
 For thou defireft no Sacrifice, elfe would I give it 
 thee : but thou delighted not in Burnt offering. 
 
 The Sacrifice of God is a troubled Spirit ; a broken 
 and contrite Heart, O God, (halt thou notdefpife. 
 
 O be favourable and gracious unto Sion, build thou 
 the Walls of Jerufalem. 
 
 Then (halt thou be pleafed with the Sacrifices of 
 Righteoufncfs, with the Burnt-offerings and Oblations ; 
 then (hall they offer young Bullocks upon thine Altar. 
 
 Glory be to the Father ', and to the Son, and to the 
 Holy Ghoft. 
 
 As it zvas in the Beginning, is now, and ever Jball 
 he. World without End. Amen. 
 
 PRAYERS before the Receiving oftheblef- 
 fed SACRAMENT. 
 
 1T\ Mod merciful God, who haft in thy great Goodnefa 
 ^^ prepared this fpiritual Feaft for nek and famifhed 
 Souls, make my Defires and gafping afier it anfwerable 
 to my Needs of it. I have, with the Prodigal, wafted 
 that Portion of Grace thou beftowedft upon me, and 
 therefore do infinitely want a Supply out of this Trea- 
 fury : But, O Lord, how (hall fuch a Wretch as I dare 
 to approach this holy Table ? I am a Dog how (hall I 
 prefume to take the Children's Bread ? Or, how (hall 
 this fpiritual Manna, this Food of Angels, be given to 
 one who hath chofen to feed on Hufks with Swine ? 
 nay, to one, who hath already fo often trampled thefe 
 precious Things under Foot, either carelefly neglefting, 
 or unworthily receiving thefe holy Myfteries ? OLord, 
 my horrible Guiltinefs makes me tremble to come, and 
 yet makes me not dare to keep away ; for where, O 
 Lord, lhall my polluted Soul be walhed, if not in this 
 Fountain which thou haft opened for Sin, and for Un- 
 cleannefs ? Hither therefore 1 come, and thou haft pro- 
 mifed, that him that cometh to thee thou wilt in.no 
 wife cali out : This is, O Lord, the Blood of the New 
 Teftament; grant me fo to receive it, that it may be to me 
 for Remiffion of Sins ; and tho' I have fo often, and Co 
 wretchedly broken my Part of that Covenant, whereof 
 
 this 
 
5 o8 PRIVATE DEVOTIONS. 
 
 this Sacrament is the Seal, yet be thou gracioufly pleafed, 
 to make good thine, to be merciful to my Unrighteouf- 
 nefs, and to remember my Sins and my Iniquities no 
 more: And not only fo, but to put thy Laws into my 
 Heart, and to write them in my Mind ; and by the 
 Ppwer of thy Grace difpofe my Soul to fuch a fincere 
 and conftant Obedience, that I may never again provoke 
 thee. Lord, grant that in thefe holy MyiTeries I may 
 not only commemorate, but effectually receive my blef- 
 fed Saviour, and all the Benefits of his Paflion ; and to 
 that End give me fuch a Preparation of Soul, as may 
 qualify me for it : Give me a deep Jenfe of my Sins and 
 Unworthinefs, that being weary and heavy laden, I may 
 be capable of his Refrefhings; and by being fupplied in 
 my own Tears, I may be the fitter to be warned in his 
 Blood : Raife up my dull an4 earthly Mind from gro- 
 velling here below, and infpire it with a holy Zeal, that 
 I may with fpiritual Affection approach this fpiritual 
 Feaft: And let, O Lord, that infinite Love of Chrift/ 
 in dying for fo wretched a Sinner, inflame my frozen 
 benumbed Soul, and kindle in me that facred Fire of 
 Love to him; and chat fo vehement, that no Waters 
 may quench, no Floods drown it, fuch as may burn up 
 all my Drofs, not leave one unmortified Lull in my Soul; 
 and fuch as may alfo extend itfelf to all whom thou haft 
 given me Command and Example to love, even Ene- 
 mies as well as Friends. Finally, O Lord, I befeech thee 
 to clothe mc in the Wedding Garment, and make me, 
 tho' of myfelf a moll unworthy, yet by thy Mercy an 
 acceptable Gueft at this holy Table ; that I may not eat 
 and drink my own Condemnation ; but may have my 
 Pardon fealed, my Weaknefs repaired, my Corruptions 
 fubdued, and my Soui fo infeparably united to thee, that 
 no Temptations may ever be able to diiTolve the Union, 
 but that being begun here in Grace, it may be confum- 
 mated in Glory. Grant this, O Lord, for thy dear Son's 
 fake, Jefus Chrift. 
 
 Another. 
 
 OBlefled Jefus, who once offeredft up thy felf for 
 me upon the Crofs, and now offered ui^felf to me 
 in the Sacrament, let not, 1 beieech thee, my Impe- 
 nitence and Unworthinefs fruftrate thefe fo ineflima- 
 
 We 
 
Prayers before the Sacrament. 309 
 
 ble Mercies to me, but qualify me by thy Grace to re- 
 ceive the full Benefit of them. O Lord, I have abun- 
 dant Need of thee, but am fo clogg'd with Guilt, fo hoi- 
 den with the Cords of my Sins, that I am not able to 
 move towards thee. O loofc me from this Band where- 
 with Satan and my own Lufts have bound me, and draw 
 me that I may run after thee. Lord, thou feefl drily 
 how eagerly I purfue the Paths that lead to Death ; but 
 when thou invited me to Life and Glory, I turn my Back, 
 and forfake my own Mercy. How often hath this Feaft 
 been prepared, and I have with frivolous Excufes abfented 
 my felf ? Or if I have come, it hath been rather to derle 
 than to adore thee, I have brought fuch Troops of thy 
 profefTed Enemies, unrepented Sins, along with me, as if I 
 came not to commemorate, but renew thy Paffion, cruci- 
 fying thee afrefti, and putting thee to open Shame. And 
 now of what Punimment fhall I be thought worthy, who 
 have thus trampled under Foot the Son of God, and count- 
 ed the Blood of the Covenant an unholy Thing? Yet, O 
 merciful Jefu, this Blood is my only Refuge : O let 
 this make my Atonement, or I perifh eternally. Where- 
 fore didfl thou fhed it, but to fave Sinners? Neither 
 can the Merit of it be overwhelmed either by the 
 Greatnefs or Number of Sins. I am a Sinner, a great 
 one ; C let me find its faving Efficacy. Be merciful 
 unto me, O God, be merciful unto me, for my Soul 
 trufteth in thee, and in the Clefts of thy Wounds fhalt 
 be my Refuge, until thy Father's Indignation be over- 
 part. O thou who haft as my High- Pried facrinced for 
 me, intercede for me alfo, and plead thy meritorious 
 Sufferings on my Behalf, and fufFer not, O my Re- 
 deemer, the Price of thy Blood to be utterly loft : And 
 grant, O Lord, that as the Sins I have to be forgiven 
 are many, fo I may love much. Lord, thou feeft what 
 faint, what cold Affe&ions I have towards thee. O 
 warm and enliven them : And as in this Sacrament, 
 •that tranfeendent Love of thine in dying for me, is fhed 
 forth, fo I befeech thee let it convey fuch Grace into 
 me, as may enable me to make fome Returns of Love : 
 O let this divine Fire defcend from Heaven into my 
 Soul, and let my Sins be the Burnt- offering for it to 
 confunae, that there may not any corrupt°Affeaion, 
 
 any 
 
3 io PRIVATE DEVOTIONS. 
 
 any curfed Thing be (heltered in my Heart, that I may 
 never again defile that Place, which thou haft chofen 
 for thy Temple. Thou diedft, O dear Jefu, to redeem 
 me fiom all Iniqui y : O let me not again fell my felf 
 to work Wickednefs. But grant that I may approach 
 thee at this Time with mod fincere and fixed Refoluti- 
 ons of an entire Reformation, and let me receive fuch 
 Grace and Strength from thee, as may enable me faith- 
 fully to perform them. Lord, there are many old habi- 
 tuated Difeafes my Soul groans under. [Here mention 
 thy moft prevailing Corruptions.'] And though I lie never 
 fo long at the Pool of Bethefda, come never fo often to 
 thy Table, yet unlefs thou be pleafed to put forth thy 
 healing Virtue, they will (till remain uncured. O thou 
 blefTed Phyfician of Souls heal me, and grant that I may 
 now fo touch thee, that every one of thefe loathfome If- 
 fues may immediately ftanch, that thefe Sickneffes may 
 not be unto Death, but unto the Glory of thy Mercy 
 in pardoning, to the Glory of thy Grace in purifying 
 fo polluted a Wretch : OChrift hear me, and grant I may 
 now approach thee with fuch Humility and Contrition, 
 Love and Devotion, that thou mayeft vouchfafe to come 
 unto me, and abide with me, communicating to me thy 
 felf, and all the Merits of thy Paflion. And then, O 
 Lord, let no Accufations of Satan, or my own Confcience 
 amaze or diftradt me, but having Peace with thee, let 
 me alfo have Peace in my felf, that this Wine may 
 make glad, this Bread of Life may ftrengthen my 
 Heart, and enable me chearfully to run the Way of thy 
 Commandments. Grant this, merciful Saviour, for 
 thine own Bowels and Compaflion's Sake. 
 
 EJACULATIONS to beufedatthe 
 LORD'S SUP PER. 
 
 LORD I am not worthy that thou fhould'ft come 
 under my Roof. 
 J have finned, what (hall I do unto thee, O thou 
 Preferver of Men. 
 
 [Here reco left fome of thy great eft Sins.] 
 If thou, Lord, fhouldft be extreme to mark what is 
 done amifs, O Lord, who may abide it ? 
 
 But with the Lord there is Mercy, and with him is 
 plenteous Redemption. Behold, 
 
Ejaculations at the Lord's Supper, g i » 
 
 Behold, O Lord, thy beloved Son, in whom thou art 
 well pleated. 
 
 Hearken to the Cry of his Blood, which fpeaketh 
 better Things than that of Abel. 
 
 By his Agony and bloody Sweat, by his Crofs and 
 Paffion, good Lord, deliver me. 
 
 O Lamb of God, which takelt away the Sins of the 
 World, grant me thy Peace. 
 
 O Lamb of God, which takeft away the Sins of the 
 World, have Mercy upon me. 
 
 Immediately before Receiving. 
 
 THou haft laid, that he that eateth thy Flefh, and 
 drinketh thy Blood, hath eternal Life. 
 Behold the Servant of the Lord, be it unto me ac- 
 cording to thy Word. 
 
 At the Receiving of the Bread. 
 
 BY thy crucified Body deliver me from this Body of 
 Death. 
 
 At the Receiving of the Cup. 
 r\ Let this Blood of thine purge my Confcience from 
 ^^ dead Works to ierve the living God. 
 
 Lord, if thou wilt, thou canft make me clean. 
 
 touch me, and fay, I will, be thou clean. 
 
 After Receiving. 
 
 WHat mail I render unto the Lord for all the Be-' 
 nefits he hath done unto me ? 
 
 1 will take the Cup of Salvation, and call upon the 
 Name of the Lord. 
 
 Worthy is the Lamb that was flain, to receive Power, 
 and Riches, and Wifdom, and Strength, and Honour, 
 and Glory, and Bleffing. 
 
 Therefore Bleffing, Honour, Glory, and Power be to 
 him thatfitteth upon the Throne, and to the Lamb for 
 ever and ever. Amen. 
 
 I have fworn, and am fledfaflly pufpofed to keep 
 thy righteous Judgments. 
 
 O hold thou up my Goings in thy Paths, that my 
 Foot-fteps flip not. 
 
 A 1 bank/giving after the Receiving of the Sacrament. 
 £\ Thou Fountain of all Goodnefs, from whom every 
 ^* good and perfect Gift cometh, and to whom all 
 
 Honour 
 
3 i2 PRIVATE DEVOTIONS. 
 
 Honour and Glory mould be returned, I defire with all 
 the moft fervent and inflamed Affections of a grateful 
 Heart, to blefs and praife thee for thofe ineftimable 
 Mercies thou haft vouchfafed me. Lord, what is Man, 
 that thou fhouldft fo regard him, as to fend thy beloved 
 Son to fuffer fuch bitter Things for him ? But, Lord, 
 what am I, the worft of Men, that I mould have any 
 Part in this Atonement, who have fo often defpifed him 
 and his Sufferings ? O the Heigh th and Depth of this 
 Mercy of thine, that art pleafed to admit me to the 
 renewing of that Covenant with thee, which I have fo 
 often and foperverfly broken ! That I, who am not wor- 
 thy of that daily Bread which fuftains the Body, fhould 
 be made Partaker of this Bread of Life, which nourifheth 
 the Soul ! And that the God of all Purity fhould vouch- 
 fafe to unite himfelf tofo polluted a Wretch ! Omy God, 
 fuffer me no more, I befeech thee, to turn thy Grace 
 into Wantonnefs, to make thy Mercy an Occafion of 
 Security, but let this unfpeakable Love of thine conftrain 
 me to Obedience ; that fince my blefled Lord hath died 
 for me, 1 may no longer live unto myfelf, but to him. 
 O Lord, I know there is no Concord between Chrift 
 and Belial ; theiefore fince he hath now been pleafed 
 to enter my Heart, O let me never permit any Lull to 
 chafe him thence, but let him that hath fo dearly bought 
 me, ftill keep Pofftilion of me, and let nothing ever 
 take me out of his Hand. To this End be thou graci- 
 oufly pleafed to watch over me, and defend me from all 
 Affaults of my fpiritual Enemies ; but especially deli- 
 ver me from my felf, from the Treachery of my own 
 Heart, which is too willing to yield itfelf a Prey. And 
 where tho ; i feeft I am either by Nature or Cuftom moft 
 weak there do thou, I befeech thee, magnify thy Power 
 in my Preservation. [Here mention thy mo/1 dangerous 
 Temptations.] And, Lord, let my Saviour's Sufferings 
 for my Sins, and the Vows I have now made againft 
 them never depart from my Mind ; but let the Remem- 
 brance of the one enable me to perform the other, that 
 I may never make Truce with thofe Lufts which nailed 
 his Hands, pierced his Side, and made his Soul heavy to 
 the Death: But that having now a new lifted my felf un- 
 der his Banner I may fight manfully, and follow the 
 
 Captain 
 
Prayers after the Sacrament. 3 1 3 
 
 Captain of my Salvation, even through a Sea of Blood. 
 Lord, lift up my Hands that hang down, and my feeble 
 Knees, that I faint not in this Warfare : O be thou my 
 Strength, who am not able of myfelf to ftruggle with 
 the flighted Temptations. How often have I turned my 
 Back in the Day of Battle? How many of thefefacramen- 
 tal Vows have I violated ? And, Lord, I have itill the 
 fame ur.conftant deceitful Heart to betray me to the Breach 
 of this. O thou, who art Yea and Amen, in whom there 
 is no Shadow of Change, communicate to me, I befeech 
 thee, fuch a Stability of Mind, that I may no more thus 
 ftart afidelike a broken Bo wj but that having my Heart 
 whole with thee, I may continue ftedfait in thy Cove- 
 nant, that not one good Purpofe which thy Spirit ha:h 
 raifed in me this Day, may vanifh, as fo many have 
 formerly done ; but that they may brin^ forth Fruit 
 unto Life eternal. Grant this, O merciful father, through 
 the Merits and Mediation of my crucified Saviour. 
 
 A Prayer of Interce/Jicn, to be ufed either he/ore or after 
 the Receiving of the Sacrament. 
 
 OMoft gracious Lord, who fo tenderly lovedft Man- 
 kind, as to give thy dear Son out of thy Bofom 
 to be a Propitiation for the Sins of the whole World, 
 grant that the Effect of this Redemption may be as uni- 
 verfal as the Defign of it, that it may be to the Sal- 
 vation of all. O let no Perfon by Impenitence and 
 wilful Sin forfeit his Part in it ; but by the Power of 
 thy Grace bring all, even the moft obttinate Sinners, to 
 Repentance. Enlighten all that fi; in Darknefs, all Jews, 
 Turks, Infidels, and Hereticks ; take from them all Blind- 
 nefs. Hardnefs of Heart, and Contempt of thy Word ; and 
 fo fetcii them home, blefied Lord, unto thy Fold, that 
 they may be faved among the Number of the true If- 
 raelites. And for all thofe upon whom the Name of 
 thy Son is called, grant, O Lord, that their Converfa- 
 tions may be fuch as becometh the Gofpcl of Chri.'l ; 
 that his Name be no longer blafphemed among the Hea- 
 thens through us. O blefied Lord, how long (hall Cbri- 
 jhndom continue the vilelt Part of the World, a Sink 
 of all thofe abominable Pollutions, which even Barba- 
 rians 
 
3 14 PRIVATE DEVOTIONS. 
 
 rians deteft ? O let not our Profeflion and our Practice* 
 be always at fo wide a Diftance. Let not the DifcipleS 
 of the holy and immaculate Jefus be of all others the 
 moft profane and impure. Let not the Subjects of 
 the Prince of Peace be of all others the moft contentious 
 and bloody ; but make us Chriftians in deed, as well 
 as in Name, that we may walk worthy of that holy Vo- 
 cation wherewith we are called, and may all with one 
 Mind and one Mouth glorify thee the Father of our Lord 
 Jefus Chrift. Have Mercy on this languifhing Church ; 
 look down from Heaven, the Habitation of thy Holi- 
 nefs, and of thy Glory. Where is thy Zeal and thy 
 Strength, the Sounding of thy Bowels and of thy Mercies 
 towards us ? Are they reftrained ? Be not wroth very fore, 
 OLord, neither remember Iniquity forever : But though 
 ourBack-flidings are many, and we have grievoufly rebel- 
 led, yet according to all thy Goodnefs let thy Anger and ! 
 thy Fury be turned away, and caufe thy Face to (hine upon 
 thy Sanctuary, which is defolate, for the Lord's Sake; and 
 fo feparate between us and ourSins,that they may no long- 
 er feparate between us and our God. Save and defend all 
 Chriftian Kings, Princes, and Governors, efpecially thofe 
 to whom we owe Subjection ; plead thou their Caufe, O 
 Lord, againft thofe that ftrive wi:h them, and fight thou 
 againft thofe that fight againft them j and fo guide and 
 aflift them in the difcharge of that Office whereunto thou 
 haft appointed them, that under them we may lead a 
 quiet and peaceable Life in all Godlinefs and Honefty. 
 Blefi them that wait at thine Altar, open thou their 
 Lips, that their Mouth may (hew forth thy Praife. O let 
 not the Lights of the World be put under Bumels, but 
 place them in their Candlefticks, that they may give 
 Light to all that are in the Houfe. Let not Jeroboatnt 
 Priefts profane thy Service ; but let the Seed of Aaron 
 ftill minifter before thee. And O thou Father oi Mer- 
 cies, and God of all Comfort, fuccour and relieve all 
 that are in Affliction ; deliver the Out-caft and Poor, help 
 them to Right that fufFer Wrong; let the forrowful Sigh- 
 ing of the Prifoners come before thee ; and according to 
 the Greatnefs of thy Power preferve thou thofe that are 
 appointed to die ; grant Eafc to thofe that are in Pain, 
 
 Sup- 
 
A Prayer in Times of Perfecution. 3 1 5 
 
 •Supplies to thofe that fuffer Want ; give to all prefump- 
 tuous Sinners a Senfe of their Sins, and to all defpairing, 
 a Sight of thy Mercies : And do thou, O Lord, for 
 everyone abundantly above what they can afk or think. 
 Forgive my Enemies, Perfecutors and Slanderers, and 
 turn their Hearts. Pour down thy Bleflings on all my 
 Friends and Benefactors, all who have commended them- 
 felves to my Prayers. [ Here tbou mayeji name particular 
 Per/ons.] And grant, O merciful Father, that through 
 this Blood of the Crofs we may all be prefented pure and 
 unblameable, and unreproveable in thy Sight ; that fo 
 we may be admitted into that Place of Purity, where 
 no unclean Thing can enter, there to fing eternal Praifei 
 to Father, Son, and Holy Ghoft, for ever. 
 
 A Prayer in Times of common Perfecution. 
 
 OBleffed Saviour, who haft made the Crofs the Badge 
 of thy Difciples, enable me, I befeech thee, willing- 
 ly and chearfully toembrace it : Thou feeft, O Lord, I am 
 fallen into Days, wherein he that departeth from Evil, 
 maketh himfelf a Prey; O make me fo readily toexpofe 
 all my outward Concernments, when my Obedience to 
 thee requireth it, that what falls as a Prey to Men, may 
 by thee be accepted as a Sacrifice to God. Lord, preferve 
 me fo by thy Grace, that I never fuffer as an evil Doer ; 
 and then, O Lord, if it be my Lot to fuffer asaChriftian, 
 let me not be afhamed, but rejoice that I am counted 
 worthy to fuffer for thy Name. O thou, who for my 
 Sake enduredft the Crofs, and defpifedft the Shame, let 
 the Example of that Love and Patience prevail againft all 
 theTremblingsof my corrupt Heart, that no Terrors may 
 ;ver be able to fhake my Conflancy ; but, that how long 
 (bever thou (halt permit the Rod of the Wicked to lie on 
 my Back, I may never put my Hand unto Wickednefs. 
 Lord, thou knoweft whereof I am made, thou remem- 
 bered that I am but Flefh ; and Flefh, O Lord, fhrinks at 
 he Approach of any Thing grievous, it is thy Spirit, thy 
 spirit alone, that can uphold me. O eftablifh. rre with thy 
 ree Spirit, that I be not weary and faint in my Mind. And 
 )v how much the greater thou difcemeft my Weaknefs, fo 
 nuch the more do thou (hew forth thy Power in me ; and 
 nake me, OLord, in all Temptations ltedfallly to look to 
 
 Thee, 
 
3 : i6 PRIVATE DEVOTIONS. 
 
 Thee, the Author and Finimer of my Faith ; thatfo I may 
 run the Race which is let before me, and refill even unto 
 Blood, driving againft Sin. O dear Jefus, hear me ; and 
 tho' Satan defire to have me, that he may winnow me 
 as Wheat, yet do thou, O bleffed Mediator, pray fcr 
 me, that my Faith fail not ; but that, tho' it be tried 
 with Fire, it may be found unto Praife and Glory, and 
 Honour, at thy Appearing. And, O Lord, I befeech 
 thee, grant that I may preferve not only Conftancy 
 towards God, but Charity alfo towards Men, even 
 thofe whom thou (halt permit to be the Initruments of 
 my Sufferings : Lord, let me not fail to imitate that ad- 
 mirable Meeknefs of thine, in loving and praying for my 
 greateft Perfecutors : And do thou, O Lord, overcome all 
 their Evil with thy infinite Goodnefs, turn their Hearts, 
 and draw them powerfully to thy felf, and at laft receive 
 both me and mine Enemies into thofe Manfions of Peace 
 and Reft, where thou reigneft with the Father and the 
 Holy Ghoft, one God, for ever. 
 
 A Prayer in 'time of Ajfliclion. 
 
 OJuft and holy Lord, who with Rebukes doll cha- 
 ften Man for Sin, I defire unfeignedly to humble 
 myfelf under thy mighty Hand, which now lies heavy 
 upon me ; I heartily acknowledge, O Lord, that all I 
 do, all I can fuffer, is but the due Reward of my Deeds, 
 and therefore in thy fevereft Inflictions I mult ftill fay, 
 Righteous art thou, O Lord, and upright are thy Judg- 
 ments. But, O Lord, I befeech thee, in Judgment re- 
 member Mercy, and though my Sins have enforced thee to 
 ftrike, yet confider my Weaknefs, and let not thy Stripes 
 be more heavy or more lading than thou feeft profitable 
 for my Soul: Correct me, but with theChaftifement of a 
 Father, not with the Wounds of an Enemy ; and though 
 thou take not off thy Rod, yet take away thine Anger. 
 Lord, do not abhor my Soul, nor caft thy Servant away 
 in Difpleafure, but pardon my Sins, I befeech thee ; and 
 if yet in thy Fatherly Wifdom thou fee fit to prolong 
 thy Corrections, tby blelTed Will be done. I caft my- 
 felf, O Lord, at thy Feet; do with me what thou 
 pleafeft. Try me as Silver is tried, fo thou bring me out 
 purified. And Lord, make even my Flelh alfo to fub-, 
 fcribe to this Refignation, that there may be nothing in 
 
 me 
 
1 
 
 "Directions for the 'Time of Sicknefs. 3 1 y 
 
 me that may rebel againft thy Hand, but that having per- 
 fectly fupprefled all repining Thoughts, I may chear- 
 fully drink of this Cup : And, how bitter foever thou 
 (halt pleafe to make it, Lord, let it prove medicinal, 
 and cure all the Difeafes of my Soul, that it may bring 
 forth in me the peaceable Fruit of Righteoufnefs, that 
 fo thefe light Afflictions, which are but for a Moment, 
 may work for me a far more exceeding and eternal 
 Weight of Glory, through Jefus Chrift. 
 
 A Thank/giving for Deliverance. 
 
 OBlefled Lord, who art gracious and mercifal, flow 
 to Anger, and of great Kindnefs, and repenteft 
 thee of the Evil; I thankfully acknowledge before 
 thee, that thou haft not dealt with me after my Sins, nor 
 rewarded me according to my Iniquities. My Rebellions, 
 OLord, deferved to b^fcourged wiih Scorpions, and thou 
 haft corrected them only with a gentle and fatherly Rod; 
 neither haft thou fuffered me to lie long under that, but 
 haft given me a timely and a gracious Iffue out of my late 
 Diftrefles. O Lord, I will be glad, and rejoice in thy Mer- 
 cy; for thou haftconfidered my Trouble, and haft known 
 my Soul, in Adverfity. Thou haft fmitten, and thou 
 haft healed me. O let thefe various Methods of thine 
 have their proper Effedts upon my Soul, that I, who have 
 felt the Smart of thy Chaftifements, may ftand in Awe 
 and not fin: And that I, who have likewife felt the 
 fweet Refrelhings of thy Mercy, may have my Heart ra- 
 vilhed with it, and knit to thee in the firmeft Bands of 
 Love; and that by both I may be preferved in a conftant 
 entire Obedience to theeall my Days, through JefusChrift. 
 
 Diretficns for the Time of Sicknefs. 
 
 WHEN thou hndeft thyfelf vifited with Sicknefs, 
 thou art immediately to remember, that it is 
 God, which <witb Rebukes doth chajlen Men for Sin. 
 And therefore let thy firft Care be to find out what it is 
 that provokes him to fmitethee: and to that Purpofe 
 examine thine own Heart, fearch diligently what Guiles 
 lie there, confefs them humbly and penitently to God, 
 and for the greater Security, renew thy Repentance for 
 1 all the old Sins of thy former Life; beg moft earneftly 
 and importunately his Mercy and Pardon in Chrift Jefus, 
 \ and 
 
3 i8 PRIVATE DEVOTIONS. 
 
 and put on fincere and zealous Refolutions of forfaking 
 every evil Way for the reft of that Time which God 
 (hall fpare thee. And that thy own Heart deceive thee 
 not in this fo weighty a Bufinefs, it will be Wifdom to 
 fend for fome godly Divine, not only to aflift thee with 
 his Prayers, but with his Counfel alfo. And to that Pur- 
 pofe open thy Heart fo freely to him, that he may be 
 able to judge whether thy Repentance be fuch as may- 
 give thee Confidence to appear before God's dreadful 
 Tribunal ; and that, if it be not, he may help thee 
 what he can towards the making it fo. And when thoa 
 haft thus provided for thy better Part, thy Soul, then 
 confider thy Body alfo: And as the wile Man faith, 
 Eccluf. xxxviii. I 2. Give Place to the Phyfidan ; for the 
 Lord hath created him. Ufe fuch Means as may be 
 moft likely to recover thy Health; but always remem- 
 ber that the Succefs of them muft come from God ; and 
 beware of Afa^s Sin, who fought to the Phy/ieians and 
 not to the Lord, 2 Chr. xvi. 12. Difpofe alfo betimes of 
 thy temporal Affairs, by making thy Will, and fetting 
 all Things in fuch Order as thou meaneft finally to leave 
 them in, and defer it not till thy Sicknefs grow more vi- 
 olent : For then perhaps thou fhalt not have fuch Ufe 
 of thy Reafon as may fit. thee for it ; or, if thou have, 
 it will be then much more reafonable to imploy thy 
 Thoughts on higher Things, on the World thou art 
 going to, rather than that thou art about to leave. We 
 cannot carry the Things of this World with us when we 
 go hence, and it is not fit we fhould carry the Thoughts 
 of them. Therefore let thofe be early difpatched, that 
 they may not difturb thee at laft. 
 
 A Prayer for a fick Perfon. 
 
 O Merciful and righteous Lord, the God of Healtk 
 and of Sicknefs. of Life and of Death I moft un- 
 feignedly acknowledge that my great Abufe of thofe 
 many Days of Strength and Welfare, which thou haft 
 afforded me, hath moft juftly deferved thy prefent Vifi- 
 tation I defire, O Lord, humbly to accept of this 
 Punifhment of mine Iniquity, and to bear the Indigna- 
 tion of the Lord, becaufe I have finned againft him. 
 And, O thou merciful Father, who defigneft not the Ru- 
 in, but the Ameadment of thofe, whom thou fcourgeft. 
 
 
A Vhankjgiving for Recovery. 3 r 9 
 
 thee by thy Grace (o to fanclify this Correction of thine 
 to me, that this Sicknefs of my Body may be a Means 
 of Health to my Soul ; make me diligent to fearch my 
 Heart; and do thou. O Lord, enable me to difcover every 
 accurfed Thing, how clofely foever concealed there, that 
 by the Removal thereof I may make Way for the Remov- 
 al of this unifhment. Heal my Soul, O Lord, which hath 
 finned againftthee ; and then, if it be thy blefled Will, 
 heal my Body alfo ; reftore the Voice of Joy and Health 
 unto my Dwelling, that I may live to praife thee, and 
 to bring forth Fruits of Repentance. But if in thy Wif- 
 dom thou haft othervvife difpofed, if thou haft determined 
 that this Sicknefs ihall be unto Death, I befeech thee to 
 fit and prepare me for it : Give me that fincere and 
 carneft Repentance, to which thou haft promifed Mercy 
 and Pardon ; wean my Heart from the World, and all 
 its fading Vanities, and make me to gafp and pant after 
 thofe more excellent and durable Joys, which are at thy 
 right Hand for ever. Lord, lift thou up the Light of 
 thy Countenance upon me, and, in all the Pains of my 
 Body , and in all the Agonies of my pirit, let thy Comforts 
 refrefh my Soul, and enable me patiently to wait till my 
 Change come. And grant, O Lord, thatwhen my earth- 
 ly Houfe of this Tabernacle is diflblved, I may have a 
 Building of God, an Houfe not made with Hands, eternal 
 in the Heavens ; and that for his Sake, who by his pre- 
 cious Blood hath purchafed it for me, even Jefus Chrift. 
 
 A Thank/giving for Recovery. 
 
 O Gracious Lord, the God of the Spirits of all Flefh, 
 in wnofe Hand my Time is, I praife and magnifie 
 thee, that thou haft, in Love to my Soul, delivered it from 
 the Pit of Corruption, and reltored me to Health again. 
 It is thou alone, O Lord, that haft preferved my Life 
 from Deftruction ; thou haft chaftened and corrected me, 
 but thou haft not given me over unto Death. O let 
 this Life, which thou haft thusgracioufly fpared, be whol- 
 ly couiecrated to thee Behold, O Lord, I am by thy 
 Mercy made whole ; O make me ftri&ly careful to fin 
 no more, left a worfe Thing come unto me. Lord, 
 let not this Reprieve thou ruft now given me, make me 
 feci] re, as thinking that my Lord delay eth his coming ; 
 F but 
 
g20 PRIVATE DEVOTIONS. 
 
 but grant me, Ibe r eech thee, to make a right Ufe of 
 this Long- fufFering of ihine, and fo to employ every 
 Minute of that Time thou (halt allow me, that when 
 thou fhclt appear, I may have Confidence, and not be 
 afhimed before thee at thy Coming. Lord, I have found 
 by this Approach towards Death how dreadful a Thing 
 it is to be taken unprepared : O let it be a perpetual 
 Admonition to me to watch for my Matter's Coming: 
 Ard when the Plealures of Sin {hall prefent themfelves 
 to entice me, O make me to remember how bitter they 
 will be at the laft. O Lord hear me ; and as thou 
 haft in much Mercy afforded me Time, {o grant me al- 
 fo Grace to work out my own Salvation, to provide 
 Oil in my Lamp, that when the Bridegroom cometh, 
 I may go in with him to the Marriage. Grant this, 1 
 beieech thee, for thy dear Son's Sake. 
 
 A Prayer at the Approach of Death. 
 
 O Eternal and everlafting God, who firft breathedfl: 
 into Man the Breath of Life, and when thou ta- 
 ke ft away that Breath, he dies, and is turned again to his 
 Duft 3 look with Compaflion on me thy poor Creature, 
 who am now drawing near the Gates of Death, and, 
 which is infinitely more terrible, the Bar of Judgment. 
 Lord, my own Heart condemnsvme, and thou art infi- 
 nitely greater than my Heart, and knoweft all Things. 
 The Sins I know, and remember, fill me with Horror, 
 but there are alio Multitudes of others, which! either ob- 
 ferved not at that Time, or have fince careJefly forgot, 
 which are all prefent to thee. Thou fetteft my Mifdeeds 
 before thee, and my fecretSins in the Light of thy Coun- 
 tenance ; ar.d to what a mountainous Heap muft the 
 minutely Provocations of fo many Years arife ? How long 
 (hall one fo ungodly ftand in thy Judgment, or fuch a 
 Sinner in the Congregation of the Righteous ! And, to add 
 yet more to my Terror, my very Repentance, I fear, 
 will not abide the Trial ; my frequent Relapfes heretofore 
 have fufnciently witnefled the Infincerity of my paft Re- 
 folutions. And then, O \ ord, what can fecure me, 
 that my prefent Diflikes of my Sins are not rather the Ef- 
 fects of my amazing Danger, fhan of any real Change ? 
 And, O Lord, I know thou art not mocked, nor wilt 
 accept of any Thing that is not perfectly finco-e. O 
 
 Lordtfl! 
 1 
 
A Prayer at the Approach of Death. 3 1 1 
 
 Lord, when I confider this, Fearfulnef* and Trembling 
 cometh upon me, and an horrible Dread overwhelmed 
 me, my Flefh trembleth for Fear of thee, and my Heart 
 is wounded within me. But, O Lord, one Deep calletii 
 upon another, the Depth of my Mifery upon the Depth 
 of thy Mercy : Lord, fave now, or I perifh eternally. 
 O thou, who willed not that any fhould perifh, but that 
 ell would come to Repentance, bring me, I befcech thee, 
 though thus late, to a fincere Repentance, fuch as rhou 
 wilt accept, who tried the Heart. Create in rne, O God, 
 a clean Heart, and renew a right Spirit within me. Lord, 
 one D.iy is with thee as a thouland Years ; O let thy migh- 
 ty Spirit work in me now, in this my lail Day, whatsoe- 
 ver thou Left wanting to fit me for thy «Y?ercy and Ac- 
 ceptation. Give me a perfect and entire Hatred of my 
 Sins, and enable rr.e to prefem thee with thit Sacrifice 
 of a broken and contrite Heart, which thou haft promi- 
 sed not to defpife ; that by this I may be made capable 
 of that Atonement, which thy dear Son hath, by the more 
 excellent Oblation of himfelf, made for all repenting Sin- 
 nets. He is the Propitiation for our Sins ; he was woun- 
 ded for our Tranfg -efiions; he was bruifed for our Ini- 
 quities ; the Crnftifement of our P??ce was on him. O 
 heal me by his Stripes, and let the Cry of his Blood drown 
 the Clamour of my Sins. I am indeed a Child of Wrath, 
 but he is the Son of thy Love ; for his Sake {pare me, O 
 Lord, fpare thy Creature, whom he hath redeemed 
 with his mod precious Blood, and be not angry wich 
 me for ever. In his Wounds, O Lord, I take Sanctua- 
 ry ; O let not thy Vengeance purfue me to this City of 
 Refuge : My Soul hangcth upon him, O let me not pe- 
 rifh with a Jefus, with a Saviour in my Arms. But by his 
 Agony and bloody Sweat, by his Crofs and Pafiion, by 
 all that he did and fuffered for Sinners, good Lord, deli- 
 ver me ; deliver me, I befcech thee, from the Wages of 
 my Sins, thy Wrath and everlaftmg Damnation, in this 
 Time ofmyTribulatibn, in the Hour o' Death, and in the 
 Day of Judgment. Hear me, O Lotd, hear me, and 
 do not now repay my former Neglects of thy Calls, by 
 refuling to aniwer me in this Time of my greatelt Need. 
 Lord, there is but a Slcp between me and Death. O let 
 not my Sun go do^n upon thy Wrath, but feul my Par- 
 P 2 don. 
 
322 PRIVATE DEVOTIONS. 
 
 don, before I go hence and be no more {ben. Thy Lo- 
 ving-kindnefs is better than the Life itfelf; Olet me hav« 
 that in Exchange, and I (hall moft gladly lay down this 
 mortal Life. Lord, thou knoweft all my Defire, and 
 my Groaning is not hid from thee ; deal thou with me, 
 
 Lord, according to thy Name, for fweet is thy Mer- 
 cy j take away the Sting of Death, the Guilt of my Sins, 
 and then, though I walk through the Valley of the Sha- 
 dow of Death, I will fear no Evil. I will lay me down 
 in Peace, and, Lord, when I awake up, let me be fatif- 
 fied with thy Prefencein thy Glory. Grant this, merci- 
 ful God, for his Sake, who is both the Redeemer and 
 Mediator of Sinners, even Jefus Chrift. 
 
 PSALMS 
 
 PUT me not to Rebuke, O Lord, in thine Anger, 
 neither chaften me in thy heavy Difpleafure. 
 
 There is no Health in my Flefh becaufe of thy 
 Difpleafure : Neither is there any Reft in my Bones by 
 Reafon of my Sins. 
 
 For my Wickedneffes are gone over my Head, and are 
 a fore Burden, too heavy for me to bear. 
 
 My Wounds ftink, and are corrupt, through my 
 Foolifhnefs. 
 
 Therefore is my Spirit vexed within me, and my 
 Heart within me is defolate. 
 
 My Sins have taken fuch Hold upon me, that I am not 
 able to look up : Yea, they are more in Number than 
 the Hairs of my Head, and my Heart hath failed me. 
 
 But thou, O Lord, art full of Companion and 
 Mercy, Long- fuffering, plenteous inGoodnefsandTruth. 
 
 Turn thee unto me, and have Mercy upon me ; for 
 
 1 am defolate and in Mifery. 
 
 If thou, Lord, (hould be extream to mark what is 
 done amifs, O Lord, who may abide it ? 
 
 O remember not the Sins and Offences of my Youth : 
 But according to thy Mercy think thou upon me, for 
 thy Goodneis. 
 
 Look upon my Adverfity and Mifery, and forgive 
 me all my Sin. 
 
 Hide not thy Face from thy Servant, for I am in 
 Trouble : O hafte tnee, and heSr me. 
 
 Out of the Deep do I call unto thee, Lord, hear my 
 Voice. Turn 
 
Ejaculations for the Sick. 323 
 
 Turn thee, O Lord, and deliver my Soul : O fave me 
 for thy Mercies Sake. 
 
 go not from me ;. for Trouble is hard at Hand, 
 and there is none to help. 
 
 1 Mretch forth my Hands unto thee : My Soul gafpeth 
 unto thee as a thirily Land. 
 
 Draw nigh unto my Soul, and fave it : O deliver me 
 becaufe of mine Enemies. 
 
 For my Soul is full of Trouble, and my Life draweth 
 nigh unto Hell. 
 
 Save me from the Lion's Mouth : Hear me from 
 among the Horns of the Unicorns. 
 
 O fet me upon the Rock that is higher than I, for 
 thou art my Hope, and a ltrong Tower for me againft 
 the Enemy. 
 
 Why art thou fo heavy, O my Soul, and why art 
 thou io difquie ed within me ? 
 
 Put thy Trull in God ; for I will yet give him Thanks 
 for the Help of his Countenance. 
 
 The Lord (hall make good his Loving-kindnefs to- 
 wards me j yea, thy Mercy, O Lord, endureth for ever : 
 Dtfpife not thou the Work of thine own Hands. 
 f~\ God, thou art my God, early will I leek thee. 
 ^^ My Soul thirtieth for thee, my Flefti alfo longeth 
 after thee, in a barren and dry Land, where no Water is. 
 
 Like as the Hart defireth the Water brook, fo 
 longeth my Soul after thee, O God. 
 
 My Soul is a-thirft for God, even for the living God ; 
 when (hall I come to appear before the Prefence of God? 
 
 How amiable are thy Dwellings, O Lord of Holts ! 
 
 My Soul hath a Dehre and Longing to enter into 
 the Courts of the Lord : My Flelh and my Heart re- 
 joyceth in the living God. 
 
 O that I had Wmgs like a Dove ! for then would I 
 flee away, and be at reft. 
 
 fend out thy Light and thy Truth, that they may 
 lead me, and bring me unto thy holy Hill, and to thy 
 Dwelling. 
 
 For one Day in thy Courts is better than a thoufand. 
 
 1 had rather be a Door-keeper in the Houfe of my 
 God, than to dwell in the Tents of Wickednefs. 
 
 Pj, I mould 
 
3H PRIVATE DEVOTIONS. 
 
 I mould utterly have fainted, but that I believed ve- 
 rily to fee the Gcodnefs of the Lord in the Land of the 
 Living. 
 
 Thou art my Helper and my Redeemer : O Lord, 
 make no ior,g tarrying. 
 
 EJ JCULJTIONS. 
 
 OLord, of whom may I feek for Succour, but of 
 thee, who for my Sins art juftly difpleafed ? Yet, 
 O Lord God mod holy, O Lord mofr mighty, O holy 
 aad melt mcrc'ful Saviour, deliver me not into the bit- 
 ter Pains cf eternal Death. 
 
 Thou kuoweft, Lord, the Secrets of my Heart ; (hut 
 not up thy merciful Eats ;o my Prayer, but hear me, 
 O Lord moil holy, O God molt mighty, O holy and 
 merciful Saviour, thou nwft worthy Judge eternal, fuf- 
 fei me not at my lail Hour, for any Pains of Death, to 
 fall from thee*. 
 
 Father, I have finned sgainft Heaven, and before thee, 
 
 I and am not worthy to be called thy Child : Yet, O Lord, 
 
 ' do not thou cafe off the Bowels and CcmpafT;cns of a 
 
 father, but even as a Father pitietn his own Children, 
 
 fo be thou merciful unto me. 
 
 Lord, the Prince of thisWorld cometh, O let him have 
 nothing in me ; but, as he accufeth, do thou abfolve : 
 He lays many and grievous Things to my Charge, which 
 he can too well prove ; I have nothing to fay for my(df t 
 do thou anfwer for me, O Lord my God. 
 
 O Lord, lam cloathed with filthy Garments, and Sa- 
 tan (lands at my right Hand to refift me j O be thou 
 pleafed to rebuke him, and pluck me as a Brand out of 
 the Fire ; oaufe mine Iniquities to pafs from me, and 
 cloathe me with the Righteoufnefs of thy Son. 
 
 Behold, O God, the Devil is coming towards me, 
 having great Wrath, becaule he knoweth he hath but 
 a (hort Time. O fave and deliver me, leil he de\cur 
 my Soui like a Lion, and tear it in Pieces while there 
 is nr>ne to help. 
 
 O my God, I know that no unclean Thing can enter 
 into thy Kingdom, and I am nothing but Pollution ; 
 my very Rightceufnefiiesaieas filthy Rags. Owaih me, 
 
 and 
 
Ejaculations for the Sick. 325 
 
 arid make me white in the Blood of the Lamb, that To I 
 may be fit to (land before thy Throne. 
 
 Lord, the Snares of Death compafs me round about ; O 
 let nut the Pains of Hell alio take hold upon me : But 
 though I find Trouble and Heaviness, jet, O Lord, \ 
 befeech thee, deliver my Soul. 
 
 O dear Jefus, who halt bought me with the precious 
 Price of thine own Llcod, challenge nou thy PuichjUc, 
 and let not the Malice of Hell pluck me out of thy 
 Hand. 
 
 O blefTed High-Prieft, who art able to fave them to 
 the utmoft, who come unto God by thee ; fave me, I 
 befeech thee, who have no Hope but on thy Merits 
 and Intercefhon. 
 
 O God, I confefs I have defaced that Image of thine 
 thou didft imprint upon my Soul ; yet, O thou faithful 
 Creator, have Pity on thy Creature. 
 
 O Jefu, I have by my many and grievous Sins crucified 
 thee afrefh ; ) et thou who prayeditfor thy Periecuiors, 
 intercede for me alfo, and fuffer not, O my Redeemer, 
 my Soul (the Price of thy Blood) to perifli. 
 
 O pirit of Grace, I have, by my horrid Impieties, 
 done defpite to thee ; yet, O blefied Comforter, though 
 I have often grieved thee, be thou pleafed to fuccour 
 and relieve me, and lay unto my Soul 1 am thy Salvation. 
 Mine Eyes look unto thee, O Lord, in thee is my 
 Truft ; O call not out my Soul. 
 
 O Lord, in thee have I trailed ; let me never Le 
 confounded. 
 
 O Blefied Lord, who fcourgeft every Son whom 
 thou received ; let me not be weary of thy Cor- 
 rection, but give me fuch a perfect Subjection to thee 
 the Father of Spirits, that this Chaftifement may be 
 for my Profit, that I may thereby be Partaker of thy 
 Holinefs. 
 
 O thou Captain of mv Salvation, who wert made 
 perfect by Sufeiin^s, fanctify to me all the Pains of 
 Body, all the Terrors of Mind, which thou malt per- 
 mit to fall upon me. 
 
 Lord, my Sins havedeferved eternal Torments; make 
 
 me chearfully and thankfully to bear my prefeut Pains; 
 
 P 4 chafien 
 
326 
 
 PRIVATE DEVOTIONS. 
 
 chaften me as thou pleafeft here, that I may not be 
 condemned with the World. 
 
 Lord, the Waters are come in even unto my Soul : 
 O let thy Spirit move upon thefe Waters, and make 
 them like the Pool of Bethefda, that they may cure 
 whatfoever fpiritual Difeaie thoudifcerneft in me. 
 
 OChrift, whofirfefurTeredft many and grievousThings, 
 and then enteredft into thy Glory ; make me fo to iuffer 
 with thee, that I may alio be glorified with thee. 
 
 dear Jefus who humbledft thyfelf to the Death of 
 the Crofs for me, let that Death of thine fweeten the 
 Bitternefs of mine. 
 
 When thou hadft overcome the Sharpnefs of Death, 
 thou didft open the Kingdom of Heaven to all Believers. 
 
 1 believe that thou (halt come to be my Judge. 
 
 I pray thee therefore help tny Servant, whom thou 
 haft redeemed with thy moft precious Blood. 
 
 Make me to be numbred with thy Saints in Glory 
 eve Haft in g. * 
 
 Thou art the Refurreftion and the Life : He that be- 
 lieveth in thee, though he were dead, yet (hall he live": 
 Lord, I believe, help thou my Unbelief. 
 
 My Flefh and my Heart faileth ; but God is tht 
 Strength of my Heart, and my Portion for ever. 
 
 I defire to be difi'olved, and to be with Chrift, which 
 is he bttter : Lord, I groan earneftly, defiring to be 
 cloathed with that Houfe from Heaven. 
 
 I defire to put off this my Tabernacle : O be pleafed 
 to receive me into everlafting Habitations. 
 
 Bring my Soul out of Prifon, that I may give Thanks 
 unto thy Name. 
 
 Lord, I am here to wreftle not only with Flefh and 
 Blood, but with Principalities and Powers, and fpiritual" 
 Wickednefs; O take me f om thefe Tents of KeJar, 
 into the heavenly Jerufalem, where Satan (hall be ut- 
 terly trodden under my Feet. 
 
 I cannot here attend one Minute to thy Service with- 
 out Diffraction : O take me up to ftand before thy 
 Throne, where I (hall ferve thee Day and Night. 
 
 lam here in Heavinefs through many Tribulations : O 
 receive me into that Place of reft, where all Tears (hall 
 
 be 
 
Prayers in Time of public k Calamity. < 
 
 be wiped from my Eyes, where there (hall be no mo, 
 Death, nor Sorrow, nor Crying, nor Pain. 
 
 lam herein the State ofBaniO.ment and Abfencefrom 
 the Lord : O take me where 1 (hall for ever behold thy 
 Face, and follow the Lamb whitherfoever he goeth. 
 
 I have fought a good Fight, I have finished my 
 Courfe, I have kept the Faith j henceforth there is laid 
 up forme a Crown of Righteoufnefs. 
 
 /"\ Blefled Jefu, who haft loved me, and warned me 
 ^-^ from my Sins in thine own Blood, receive my Soul. 
 Into thy Hands I commend my Spirit : For thou haft 
 redeemed me, O Lord, thou God of Truth. Come, 
 Lord Jefu, come quickly. 
 
 PRAYERS for their Ufe, who mourn in 
 iecrct for the publick Calamities, &c* 
 
 PSALM LXX1V. 
 O God, wherefore art tbou abfent from us fo long ? Why 
 is thy Wrath fo hot again ft the Sheep of thy Pajlure? Sec. 
 Pfal. lxxix. O God, the Heathen are come into thine In- 
 heritance ' Thy holy Temple have they defiled ', and made 
 Jerufalem an Heap of Stones, &c. 
 Pfal. lxxx. Hear, O thou Shepherd of Ifrael, thou that 
 leadeft Jofeph like a Sheep ; Jheiu thyf If alfo thou that 
 Jittefi upon the Cherubims, &C 
 
 A Prayer to he ufed in thefe Times of Calamity. 
 f\ Lord God, to whom Vengeance belongeth, 1 defire 
 ^* humbly to confefs before thee, both on my own 
 Behalf, and that of this Nation, that thefe many Years 
 of Calamity we have groaned under, are but the jult 
 (yea, mild) Returns of thofe many more Years of our 
 Provocations againlt thee; and that thy prefent Wrath 
 is but the due Punilhment of thyabufed Mercy. OLord, 
 thou h.ift formerly abounded to us in BlefTings above all 
 the People of the Earth. Thy Candle fhined upon our 
 P 5 Heads, 
 
I 
 
 328 PRIVATE DEVOTIONS. 
 
 Heids, and we delighted ourfelves in thy great Good- 
 nefs : Peace was within our Walls, and Plenteoufrefs 
 within our Palaces : there was no Decay, no leading in- 
 to Captivity, and no complaining in our Streets : But 
 we furred this Grace into Wantonnefs ; we abufed our 
 Pesce to Security, our Plenty to Riot and Luxury ; and 
 njade thofe good Things, which would have endeared 
 our Hearts to thee, theOccafion of eflranging them from 
 thee. Nav, O I ord, thou gaveft us yet more precious 
 Meicies, thou wert pleafed thyfelf to pitch thy Taber- 
 nacle with us, to eitablifh a pure and glorious Church 
 among us, and give us thy Word to be a Lamp unto our 
 Feet, and a Light unto our Paths. But, O Lord, wchave 
 made no other Ufe of that Light, than to conduit us to' 
 the Chambers of Death : We have dealt proudly, and 
 not hearkened to thy Commandments ; and by rebelling 
 aoair.lt the Light, have purchafed to ourfelves fo much 
 the heavier Portion in the outer Darknefs And now, O 
 Lord, had the Overflowings cf thy Vengeance been an- 
 fwerrtble to that of our Sin.% we had long f:nce been, fwept 
 away with a fwift DeftrusStion, and there had been none 
 of us alive at this D^y, to implore -thy Mercy. But thou 
 art a gracious God, flow to Anger, and haft proceeded 
 with, us w ith much Patience and Long-fuffering; thou haft 
 fent thv Judgments to awaken us to Repentance, and haft 
 alfo allowed us Space for it : But alas! we have pervert- 
 ed this Mercy of thine beyond all the former ; we return 
 not to him that fmiteth us. neither co we feek the Lord ; 
 we are Hidden back by a perpetual Back- Aiding ; no Man 
 sepcnreth him of his Wickednefs, or faith. What have I 
 done? v l is true, indeed, we fear the Rod (we dread 
 every Suffering, fo trar we are ready to buy it off with 
 the foixleft Sin) but we fear not him that hath appointed 
 it ; but by a wretched Obftinacy, harden our Necks a- 
 gainft thee, and refufe co return. And now, O God, 
 what Balm is there in Gilead that can cure us, who, 
 when thou wouldlt heal us, will not be healed ? We know 
 thou haft pronounced, that there is no Peace to the wick- 
 ed ; and how (hall we then pray for Peace, that ftill re- 
 tain our Wickednefs ? This, this, O Lord, is our foreft 
 Difeafc : O give us Medicines to heal this Sicknefs : 
 
 Heal 
 
Prayers in Time of publick Calamity. ^i( 
 
 Heal our Souls, and then we know thou fcanfi foon heal 
 our Land. Lord, thou haft long Spoken by thy Word to. 
 our Ears, by thy Judgments even to all our Senfes; bat 
 unlefs thou fpeakeft by thy Spirit to our Hearts, all otiier 
 Calls will itill be ineffectual. O fend out this Voice, and' 
 that a mighty Voice, fuch as may awake us out of this' 
 Lethargy : Thou that did (1 call Lazarus out of the 
 Grave, O be pleafed to call us, who aic dead, yea pu- 
 trined in TrcfpafTesand Snis. and make us to awake to 
 Righteoufnefs. Ar.d though, O Lord, our frequent Refif-' 
 tances, even of thofc inward Calls, have j a Illy provoked 
 thee to give us up to the Lulls of our own Hearts ; >ec, 
 O thou boundlefs Ocean of Mercy, who art Good i >t 
 only beyond what we can deferve, but what we can 
 \vi(h ; do not withdraw the Influence of thy Grace, and 
 take not thy Holy Sp;.it from us. Thou wtrt found of. 
 thofe that fought thee not : O let that Act of Mercy be 
 repeated to us, who are fo defperatch , yet fo infenfibly 
 fick, that we cannot fo much as look after the Phj fician ; 
 and by how much our Caie is the more dangerous, fo 
 much the more fovereign R.mediei do thoo apply. Lord 
 help us, and confider not fo much our Un worth ineis of 
 thy Aid, as our irremediable Ruin, if we want it ; Sue, 
 Lord, or we perilh eternally. To this end, difpenfe to 
 us in our temporal Intertfl, what thou fceit ma\ bell fe- 
 cure our ipintual : If a greater Degree of ourward Mi- 
 fery will tend to the curing our inward, Lord, fpare 
 not thy Road, but llrike yet more (harply. Can out 
 this Devil, though with never fo much foaming and 
 tearing. But if thou feed that fome Return of.Mercy 
 may be molt likely to melt us, O be thou pleafed fo far 
 to condefcend to our Wretched ntfs, as to afford ui ijial; 
 and whether by thy (harper or thy gender Methods, 
 bring us librae to thy felf : And then, O Lord, we know 
 thy Hand is not fhortned, that it cannot lave i When 
 thou halt delivered us from our Sins, thou canft and 
 wilt deliver us from our Troubles. O mew us thy 
 Mercy, and grant us thy Salvation, that being redeem- 
 ed both in our Bodies and Spirits, we may glorify thee 
 in both, in a chearful Obedience and pruile ihe Name 
 of oar God, that hath dealt woaderfully with us, thro* 
 Jefus Chriil our Lord. A 
 
330 PRIVATE DEVOTIONS. 
 
 A Prayer for the Church. 
 f~\ Thou great God of Recompences, who turneft a 
 ^^ fruitful Land into Barrennefs, for the Wickednefs 
 of them that dwell therein : Thou haft moftjuftly exe- 
 cuted that fatal Sentence on this Church, which having 
 once been the Perfection of Beauty, the Joy of the 
 whole Earth, is now become a Scorn and Derifion to all 
 that are round about her. O Lord, what could have 
 been done to thy Vineyard, that thou haft not done in it ? 
 And fince it hath brought forth nothing but wild Grapes, 
 it is perfe&ly juft with thee to take away the Hedge 
 thereof, and let it be eaten up. But, O Lord, though 
 our Iniquities teftify againft us, yet do thou it for thy 
 Name's fake ; for our Backflidings are many, we have 
 fjnned againft thee. O thou Hope of lfrael, the Saviour 
 thereof in Time of ^rouble, why fhouldft thou be a 
 Stranger in the Land, as a wav faring Man, that turneth 
 afide to tarry for a Night ? Why (houldft thou be as a 
 Man aftonifhed ? As a mighty Man that cannot fave ? 
 Yet thou, O Lord, art in the Midft of us, and we are 
 called by thy Name, leave us not ; deprive us of what 
 outward Enjoyment thou pleafeft, take from us the Op- 
 portunities of our Luxury, and it may be a Mercy ; but, 
 O take not from us the Means of our Reformation, for 
 that is the moft direful ExpreiTion of thy Wrath. And 
 tho' we have hated the Light, becaufe our Deeds were 
 evil, yet, O Lord, do not, by withdrawing it, condemn 
 us to walk on ftill in Darknefs ; but let it continue to 
 mine till it have guided our Feet into the Way of Peace. 
 O Lord, arife, ftir up thy Strength, and come and help, 
 and deliver rot the Soul of thy Turtle Dove [this dif- 
 confolute C lurch] unto the Multitude of the Enemy : 
 But help her, O God, and that right early. But if, O 
 Lord, our Rebellions have fo provoked thee, that the 
 Ark muft <voander in the Wildernefs, till all this mur- 
 muring Generation he confutned y yet let not that perifti 
 with us, but bring it at laft into a Canaan, and let our 
 more innocent Poferity fee that which in thy juft Judg- 
 ment thou deniejl to us. In the mean time, let us not ceafe 
 to bewail that Defolationour Sins have wrought, to think 
 upon the Stones of S ion, and pity to fee her in theDuft, 
 nor ever be afhamed or afraid to own her in her loweft 
 
 and 
 
J Prayer for the Peace of the Church. 331 
 
 and moft perfecuted Condition, bat efteem the Reproach 
 of Chrid greater Riches than the Treafures of Egypti 
 and fo approve our Conftancy to this our afflicted Mo* 
 ther, that her blefled Lord and Head may own us with 
 Mercy, when he (hall come in the Glory of Thee his 
 Father, with the holy Angels. Grant this, merciful 
 Lord, for the fame Jefus Chrid his fake. 
 
 A Prayer for the Peace of the Church. 
 
 LORD Jefus Chrift, which of thine Almightinefs 
 madeft all Creatures both vifible and invifible; 
 which of thy godly Wifdom governed and fetteft all 
 Things in moft goodly Order ; which of thine unfpeak* 
 able Goodnefs keepeft, defendeft, and furthered all 
 Things ; which of thy deep Mercy reftoreft the decayed, 
 renewed the fallen, raifeit the dead : Vouchfafe, we 
 pray thee, at laft to caftdown thy Countenance upon thy 
 well-beloved Spoufe theChurch ; but let it be that ami- 
 able and merciful Countenance, wherewith thou paci- 
 fied all Things in Heaven, in Earth, and whatfoever is 
 above Heaven, and under the Earth. Vouchfafe to cad 
 upon us thofe tender and pitiful Eyes with which thou 
 didft once behold Peter, that great Shepherd of thy 
 Church, and forthwith he remembred himfelf, and re- 
 pented; with which Eyes thou once didd view the fcat- 
 tered Multitude, and wert moved with Compaflion, that 
 for Lack of a good Shepherd, they wandred as Sheep dif- 
 perfedandltrayedafunder. Thou feed (O good Shepherd) 
 what fundry Sorts of Wolves have broken into thy Sheep- 
 cotes : So that if it were poflible,the very perfect Perfons 
 mould be brought into Error: Thou feed with what 
 Winds, with what Waves, with what Storms, thy filly 
 Ship is tolled, thy Ship wherein thy little Flock is in Peril 
 to be drowned. And what is now left, but that it utterly 
 fink, and we all perifh ? For this Temped and Storm we 
 may thank our own Wickednefs, and hnful living; we 
 difcern ic well, and confefs it; we difcern thy Righte- 
 oufnefs, and we bewail our Unrighteoufnefs ; but we ap- 
 peal to thy Mercy, which furmounteth all thy Works. 
 We have nowfuftered much Pumlhment, being fcourged 
 with fo many Wars, confumed with fuch Lodes of Goods, 
 lhaken withfo many Floods ; and yet appears there no 
 where any Haven or Port unto us. Being thus tired and 
 
 foilurn 
 
332 PRIVATE DEVOTIONS. 
 
 forlorn among fo (Irange Eviis, but ftill every Day more 
 grievous Puniihments. and more feem to hang over out 
 Heads, we complain not of thy Sharpnefs, moll tender 
 Saviour, but we difcern here alfothy Vercy, forafmuch 
 as much grievoufer Plagues we have deferved : But, O 
 mod merciful Jefus, we befeech thee, that thou wilt not 
 confider nor weigh what is due for our Defervings; but 
 rather what becometh thy Mercy; without which nei- 
 ther the Angels in Heaven can ftar.d fure before thee, 
 much lefs we filly Vellels of Clay. Have Mercy on us, 
 O Redeemer, which art eafy to be intreated ; not that 
 we be worthy of thy Mercy, but give thou this Glory 
 unto thine own Name. Suffer not thofe, which either 
 have not known thee, or do envy thy Glory, continually 
 to triumph over us, and fay. Where is their God ? Where 
 is their Redeemer ? Where is their Saviour ? Where is 
 their Bridegroom, that they thus boaiton ? Theie oppro- 
 brious Words redound unto thee, O Lord, while by our 
 Evils Men weigh and eiteem thy Goodnefs, they think 
 we be forsaken, whom they fee not amended. Once 
 when thou fleplt in the Ship, and a Tempelt fuddenly 
 arifing threatned Death to all in the Ship, thou awokeli 
 at the Outcry of a few Difciples, andftralghtway at thine 
 Almighty Word, the Waters couched, the Winds fell, 
 the Storm was fuddenly turned into a great Cairn; the 
 dumb Waters knew their Maker's Voice. Now in this 
 far greaterTempelt, wherein not a few Men's Bodies be 
 in Danger, but innumerable Souls, we befeech thee, at 
 the Cry of thy holy Church, which is in Danger of 
 drowning, that thou wilt awake. ~o many thojfands of 
 Men do cry, Lord, fa<ve us, ive peri/h ! the Temptft is 
 paft Man's Power; it is thy Word that mulldotheDeed. 
 Lord Jefu, only fay thou with a Word of thy Mouth, 
 Ceafe, O Tempeft, and ferth-uoith the defired Calm /ball 
 appear. Thou ivouldft have ipared fo many Thoufands 
 of mott wicked Men. if in the City of Sodom had been 
 found but ten good Men. Now lice be fo many thou- 
 fands of Men which love the Glory of thy Name, which 
 figh for the Beauty of thy Houie ; and wilt thou not, at 
 thefe Men's Prayers, let go thine Anger, and remember 
 thine accuftomed and old Mercies? Shalt thou not. with 
 thy heavenly Policy, turn our Folly into ihy Glory? 
 
 fchalt 
 
A Prayer fer the Peace of the Church, 3.3 3 
 
 Shalt thou not turn the wicked Men's Evils into thy 
 Church's Good ? For thy Mercy is wont then mod of all 
 to fuccour, when the Thing is with us paft Remedy; and 
 neither the Might nor Wifdom of Men can help it. 
 Thou alone bringelt Things that be never fo out of Or- 
 der into Order again, which art the only Author and 
 Maintainer of Peace. Thou framedft that old Confufion, 
 wherein, without Order, without Fafhion, confufedly by 
 the difcordant Seeds of Things; and with a wonderful 
 Order the Things of th it Nature, which fought together, 
 thou didft allay and knit in a perpetual Band. But how 
 much greater Confufion is this, where is no Charity, no 
 Fidelity, no Bonds of Love, no Reverence, neither of 
 Laws, nor yet of Rulers ; no Agreement of Opinions, 
 but, as it were, in a mif-ordered Choir, every Man lingeth 
 a contrary Note ? Among the heavenly Planets is no Dif- 
 fenfion ; the Elements keep their Place, every one do the 
 Office whereunto they be appointed: And wilt thou fuf- 
 fer thy Spoufe, for whole fake all Things were made, 
 thus by continual Difcords to periih ? Shalt thou fuffer 
 the wicked Spirits, which be Authors and Workers of 
 Difcord, tobearfuch a Swing in thy Kingdom unchecked? 
 Shalt thou furrer the ftrong Captain of Mifchief, whom 
 thou once overthreweft. again to invade thy Tents, and 
 tofpoil thy Soldiers ? When thou werthere, a Man con- 
 verfant among Men, at thy Voice fled the Devils. Send 
 forth, we befeech thee, O Lord, thy Spirit, which may 
 drive away out of the Breads of all them that profefs thy 
 Nimc, the wicked Spirits, Matters of Riot, ofCovetouf- 
 ncfs.of Vain glory, of carnal Luft. of Mifchief and Dif- 
 cord. Create in us, O our God and King, a clean Heart , 
 and rensvo thy holy Spirit in our Breafls : Pluck not f rem 
 us thy Holy Ghift : Render unto us the Joy of thy fauinr 
 Health ', and ~uith thy principal Spirit jlrengthen thy Spoufe 
 and the Herdmen there jf. By :his Spirit thou reconciled 
 the earthly to the heavenly : By this thou didft frame and 
 reduce fo many Tongues, (o many Nations, fo many 
 fundry Sorts of Men into one Body of a Church, which 
 Body, by the fame Spirit, is knit to thee their Head. This 
 Spirit, if thou wilt vouchfafe torenewinall Men'sHearts, 
 then (hall all thefeforeign Miferiesceafe; or if they ceafe 
 not, they (hall tarn to the Profit and Avail of them which 
 
 love 
 
334 PRIVATE DEVOTIONS. 
 
 love thee. Stay this Confufion, fet in order this horrible 
 Chaos : O Lord Jefus, let thy Spirit ftretch out itfelf up- 
 on thefe Waters of Evil, wavering Opinions. And be- 
 caufe thy Spirit, which, according to thy Prophet's fay- 
 ing, containeth all Things, hath alio the Science of fpeak- 
 ing; make, that like as unto all them which be of thy 
 Houfe is one Light, one Baptifm, one God, one Hope, 
 one Spirit, fo they may alfo have one Voice, one Note, 
 one Song, profefiing one Catholick Truth. When thou 
 didft mount up to Heaven triumphantly, thou threweft 
 out from above thy precious Things, thou gaveft Gifts 
 among Men, thou dealteft fundry Rewards of thy Spirit ; 
 Renew again from above thy oldBountifulnefs, give that 
 Thing to thy Church, now fainting anc growing down- 
 ward, that thou gaveft unto her mooting up at her firfl: 
 Beginning. Give unto Princes and Rulers the Grace fo to 
 ftand in awe of thee, that they fo may guide the Com- 
 monweal, as they (hould (Tiortly render Account unto thee, 
 that art the King of Kings. Give Wifdom to be always 
 affiftant unto them, that whatfoever is beft to be done, 
 they may efpy it in their Minds, and purfue the fame in 
 their Doings. Give to the Bifhops the Gifcs of Prophe- 
 cy, that they may declare and interpret the holy Scripture 
 not of their own Brain, but of thine infpiring. Give them 
 the threefold Charity which. thou once demandedft of 
 Peter, what time thou didft bequeath unto him the Charge 
 of thy Sheep. Give to the Priefts the Love of Sobernefs 
 and of Chaftity. Give to thy People a good Will to fol- 
 low thy Commandments, and a Readinefs to obey fuch 
 Perfons as thou haft appointed over them. So fhall it 
 come to pafs, if thro' thy Gift thy Princes (hall command 
 that thou requireft, if thy Pallors and Herdmen fhall 
 teach the fame, and thy People obey them bo. h, that the 
 old Dignity and Tranquillity of the Church (hall return 
 again, with a goodly Order, unto the Glory of thy Name. 
 Thou fparedit the Ninevites appointed to be deftroyed, 
 as foon as they converted to Repentance : And wilt thou 
 defpife tny Houfe fallingdown at thy Feet, which, inftead 
 of Sackcloth, hath Signs, and inllead of Alhes, Tears ? 
 Thou promifedftForgivenels to fuch asturn untothee;but 
 this felf- thing is thy Gift, a Man to turn with his whole 
 Heart unto thee,to the Intent that all our Goodneis mould 
 
 redound 
 
A Prayer for the King's Majefty. 335 
 
 unto thy Glory. Thou art the Maker, repair the Work 
 thatthou-haft fafhioned. Thou art the Redeemer, fave 
 that thou halt bought. Thou art the Saviour, fuffer 
 not them to perim which do hang on thee. Thou art 
 the Lord and Owner, challenge thy Poffeflion. Thou 
 art the Head, help thy Members. Thou art the King, 
 give us a Reverence of thy Laws. Thou art the Prince 
 of Peace, breath upon us brotherly Love. Thou art 
 the God, have Pity on thy humble Befeechers, be thou 
 according to Paul's Saying, All Tbingt in all Men, to 
 the Intent the whole Choir of thy Church, with agree- 
 ing Minds and confonant Voices for Mercy obtained at 
 thy Hands, may give Thanks unto the Father, Son, and 
 Holy Ghoft; which, after the moll perfect Example of 
 Concord, be diftmguiuYd in Property of Perfons, and 
 one in Nature : To whom be Praife and Glory eter- 
 nally. Amen. 
 
 A P R A YE R for the King's Majesty, out of the 
 Liber Regalis. 
 
 GOD, the unfpeakable Author of the World, Crea- 
 tor of Men, Governor of Empires, and Eitablifh- 
 er of all Kingdoms, who, out of the Loins of our Fa- 
 ther Abraham didft choofe a King that became the Sa- 
 viour of all Kings and Nations of the Earth ; Blefs, we 
 befeech thee, thy faithful Servant, and our Dread Sove- 
 reign Lord King G E O R G E, with the richeft Blef- 
 fings of thy Grace. Eilabliih him in the Throne of his 
 Kingdom by thy mighty Aid and Protection ; Vifit him 
 as thou didft vifit Mofes in the Bufh, Jo/bua in the Bat- 
 tle, Gideon in the Field, and Samuel in the Temple. 
 Let the Dew of thy abundant Mercies fall upon his 
 Head, and give him the BlefTing of David and Salomon. 
 Be unto him an Helmet of Salvation againft the Face of 
 his Enemies, and a ftrong Tower of Defence in the 
 Time of Adverfity. Let his Reign be profperous, and 
 his Days many. Let Peace, and Love, and Holinefs, 
 let Juftice, and Truth, and all Chriitian Virtues, flourish. 
 in his Time. Let his People (ervc him with Honour 
 and Obedience. And let him fo duly ferve thee here on 
 Earth, that he may hereafter everlaltingly reign with 
 thee in Heaven j through Jefus Chrift our Lord Amen, 
 
 General 
 
GE NER AL TITLES, 
 
 APparel Pa%e 140 
 
 Anger, fee Meek- 
 nefs 103 
 
 Adultery 116 
 
 Alms giving 241, 254 
 Ambition 109 
 
 B 
 Baptifm 40, 205 
 
 Its Vow 41 
 
 Bargaining 128, 168 
 
 Blafphemy 66 
 
 Brawling 186 
 
 Brethren 213 
 
 Borrowing 163 
 
 Ble£ing of Parents 2 1 1 
 
 C 
 
 Covenant; fee Preface. 
 
 New Covenant 62 
 
 Commands 5, 28 
 
 Church 30, 1 2 
 
 Catechifing 37 
 
 Contrition 52 
 
 Confefiion 53, 59, 75 
 
 Charity 56, 229, 249, 
 
 258, 263 
 
 Chrift 6 
 
 his Sufferings 60 
 
 Love 61 
 
 Chriftian Duties poffib!e 
 
 and pleafant 265 
 
 Cqpfideration 105, to ioq 
 
 Contenrednefs ibid. 
 
 Covetoufnefs 1 10, 161 
 
 K Challity 116 
 
 Cares 1 2 
 
 -Vuelties 
 
 t 
 
 J S4 
 
 Curfing 186,67 
 
 Children 200, to 204 
 
 Coneci ions 27 
 
 Calamities 1 79 
 
 Credit 175 
 
 loft 180 
 
 Cenforioufnefs 233 
 
 Courteoufnefs 1 84 
 
 D 
 Defpair 8 
 
 Devotion 5 7 
 
 Diligence 1 1 3 
 
 Drinking 109 
 
 Debts paying 163 
 
 Deceit 166, &t. 
 
 Detraction 188 
 
 Duty to God ; fee God. 
 To ourfclves 92 
 
 To Magi Urates 194 
 To Parents ibid. 
 
 200, 204 
 To Pallors 58, 196 
 To Children 205 
 
 ToHufband 217 
 
 To Wife 2 1 9 
 
 Of Servants 225 
 
 Of \J afters 227 
 
 To thofe in Want 190 
 To Relations 192, 213 
 To all Ranks and Quali- 
 ties 187, 189 
 Drunkennefs 122 
 Excufcs for it. J 23 
 E 
 Envy 1 I I, 187 
 Enemies 2 34» 2 9 2 
 Eating 1 20 
 Example 
 
GENERAL TITLES. 
 
 Example 210 
 
 Kindred, cifr. 192, 212 
 
 Education of Children 205 
 
 L 
 
 F 
 
 Love of God 10 
 
 Faith 4, 53 
 
 Fruits of Love to God 11 
 
 Fear 15,53 
 
 Love of Brethren 21 3 
 
 Feaits and Fafts 34 
 
 Love of Enemies 238 
 
 Farting 90 
 
 Lord's Day 33 
 
 Falfe Reports 175, 18c 
 
 Lord's Supper 46, &c. 
 
 Falfe Witnefs 176 
 
 Lying 183 
 
 Fraud, <vide Deceit 
 
 Law-fuits 262 
 
 Friendship 222 
 
 Light of Nature 1 
 
 Forgiving 241 
 
 M 
 
 G 
 
 Meeknefs 103,185 
 
 God 3, to 35, 66, 74 
 
 Murmuring 109 
 
 Goods of Nature 97 
 
 Murder 149 
 
 of Fortune 98 
 
 Maiming 153 
 
 of our Neighbour 160 
 
 Malice 1 60 
 
 of Grace 98 
 
 Magistrates 194 
 
 Graces 56, 57 
 
 Marriage 203, 221 
 
 Gratitude 192 
 
 Mailers 227 
 
 Gaming 133 
 
 Miniiter 58, 196 
 
 Guide in Spirituals 58 
 
 Motives to Good So 
 
 H 
 
 N 
 
 Hope 8 
 
 Neighbours 143, i<;7, 160 
 
 Humility 24, 94, 184 
 
 175, 180, 229 
 
 Humiliation 51 
 
 Nature 114 
 
 Hufband 219 
 
 O 
 
 Heilth ' 120 
 
 Obedience 54 
 
 Hypocrify,i//V*Infincerity 
 
 Oaths 67, to 70 
 
 Honour of God 30, 66 
 
 Oppreflion 161 
 
 I 
 
 Offences againft God and 
 
 Inconfideration 106 
 
 Man, the Difference 237 
 
 Juftice, fee Neighbour. 
 
 P 
 
 Injuitice 171 
 
 Promifes 5 
 
 Idolatry 92 
 
 Prefumption 8 
 
 Improvingour Talents 1 1 3 
 
 Patience 26 
 
 Injuries 153, 1 So 
 
 Preaching 38 
 
 Infirmities 179, 215 
 
 Preachers 58, 196 
 
 K 
 
 Perjury 68 
 
 Kindnefsof God 10 
 
 Prayer 74, to 86 
 
 King 1 94 
 
 Piide 94, 200, 204 
 
 
 Peace- 
 
GENERAL 
 
 26l 
 I9O, 25O 
 
 192 
 
 Peace- making 
 Poor 
 
 R 
 
 Refolution 
 
 Repentance 
 
 Recreation 
 
 Reftitution 
 
 Reports falfe 
 
 Relations 
 
 Reproach 
 
 Revenge 
 
 Rancour 
 
 S 
 
 Scriptures 2, 35 
 
 Soul, fee the Preface. 
 Sacraments 40, 46, to 65 
 Swearing 67, 136 
 
 Sobnety 93 
 
 Sloth, Sleep 136 
 
 Stealing 1 65 
 
 Slanders 176 
 
 Scoffing 1 7% 
 
 Self Love 264 
 
 Servants. 225 
 
 58 
 86 
 
 138 
 
 l 73 
 
 *75 
 
 213 
 
 126 
 
 2 34 
 244 
 
 TITLES. 
 
 Sacrilege . 32 
 
 Sins " 4 8 >55> t0 77 
 Sports 138 
 
 T 
 
 Threatnings 5 
 
 Temperance 120, to 141 
 
 Theft 
 
 Truft deceived 
 Truth 
 
 Thar.kfulnefs 
 Thankfgiving 
 V 
 Vain- glory 
 Uncleannefs 
 
 W 
 Whifperings 
 Wife 
 Worfhip 
 Witnefs falfe 
 Works 
 
 Word of God 
 Watchfulnefs 
 Wants of Parents 
 fupplied 
 
 63, 165 
 
 167 
 
 183 
 
 21 
 
 77 
 
 100 
 116 
 
 217 
 
 *77 
 
 » 157 
 
 74 
 
 176 
 
 25 
 
 35 
 
 113 
 
 to be 
 203, 
 
 A TABLE 
 
TABLE 
 
 OF THE 
 
 CONTENDS of the fever al Chapters or 
 Partitions in this Book, which according 
 to this Divifion, by Reading one of thefe 
 Chapters every Lord's-Day, the whole 
 may be Read over Thrice in the Tear. 
 
 SUNDAY I. 
 
 OF the Duty of Man, by the Light of Nature, hy the 
 Light of Scripture, Page I. Duty to God, p. 3. 
 Of Faith, ibid. ( ommands, Tbreatnings, Ptomifes,^. 5. 
 Hope, Preemption, Defpair, p. 8. Love of God, p. 9. 
 Fear of God, p. 1 5. Trufting in God, p. 1 7. In all 
 Wants, Spiritual and Temporal, p. 20, &c. 
 SUNDAY II. 
 Of Humility: Of Submiffionto God's Will, in Refpefl 
 pf Obedience, Page 24. Of Patience in all Sorts of Suf- 
 ferings, p. 26. Of Honour due to God in fewer al Ways, 
 p. 30. In his Houfe ibid ^offelfton, p. 31. His Day, 
 p. 33. The Feafis and Fafnofthe Church, p. 34. Hit 
 Word, p. 35. OfCatecib/ing,p3J. Preaching,^. 38. 
 Sacraments, p. 40. Baptifm, ibid, to the End. 
 SUNDAY III. 
 Of the Lords Supper, of Preparation before Receiving, 
 Page 46. Of Duties at the Receiving, p. 60. Ana af- 
 terwards, p. 63. 
 
 SUNDAY IV. 
 Honour due to God's Name ; Sins againfl it ; Blafpbe- 
 fny, Swearing, afj'ertory Oaths, Page 66 Promffory 
 Oaths, unlawful Oaths, p 6~>. Of Perjury, p. 68. 
 Of vain Oaths, and the Sin of them, p. 69. 
 
 SUN- 
 
The TAB.L E. 
 
 SUNDAY V. 
 
 Of WorJJy'tp due to God" 1 * Name ; of Prayer and Con- 
 fcffion, Page 74. Of Publick Prayers in the Church, in 
 the Family ', p. 79. Of Private Prayer, p. 80. The Ad- 
 vantages of Prayer, p. 8 I . Repentance, p. 86. Of 
 Fafling, p. 90. 
 
 SUNDAY VI. 
 
 Of Duties to ourf elves, Page 93. Of Sobriety, Humi- 
 lity, the great Sin of Pride, p. 94. The Danger- p. 95. 
 The Folly of this Sin, p. 97. Of Fain-glory, p. IOO. 
 helps againji it, p. 202. Of Meeknefs,p. 103. The Means 
 to obtain it, p. 10^. Of Con fide rat ion, ibid. 
 S U N D A Y VII. 
 Of Contentednefs, and the Contraries to it, Page 109. 
 Murmuring, Ambition, Covetoufnefs, ibid. Envy, and 
 Helps to Contentednefs, p. 112. Diligence, p. 1 I 3. In- 
 duftry in approving Gifts of Nature or Grace, ibid. Of 
 Chafity, p. 116. Helps to it, p. 118. Temperance, 
 and its Rules in Eating, &c p. 1 20. 
 
 SUNDAY VIII. 
 Of Temperance in Drinking, Page 122. Falfe Ends sf 
 Drinking, viz. Good Fellovjjhip, preferring of Kindnefs, 
 chearirg the Spirits, p. l 23. Putting a-xvay Cares, puf- 
 fing avjay Time, p. 125. Preventing Reproach, p. 126. 
 Pleafure, Bargaining, &C. p. I 28, to I 3 1 . The Guilt of 
 firovg Drinkers, p. 129. Exhortations from it, &C. p. I 3 I . 
 'SUNDAY IX. 
 Temperance in Sleep. Page 136. Mif chiefs of Sloth, p. 
 137. Of Recreation, p. I 38. Of Apparel, and of the 
 Ends for v:bich C'oathingjhculd be ufed, p. 140. 
 SUNDAY X. 
 Of Duties to our Neighbours, Page 143. Of negative J f- 
 tice, in doing no Wrong or Injury to any ; and pofitive, ts J 
 do Right to all, ibid. Of the Sin 0/ Murder, p. 149. j ; 
 The tieimufnef of it, the Punifoments of it. and the | ' 
 Jlrange Di /cover ies thereof \ p. 150, &C. Of Maiming, 
 p. 153. Of Wounds, Stripes, and Injuries to others, p. 154. 
 SUNDAY XI. 
 Of J u/1 ice about < be PoffeJJions of our Neighbour', a- f ^ 
 gainf injuring him as concerning his Wife, Page 157* ^ 
 Goods, p. 160. 0/\VW/r<?, ibid. CovetQufnefs,Injufice,p. 
 1 61. Qpprefion, ibid. Theft, p. 163. Of paying Debts, 
 
 ibid. 
 
The TAB L E. 
 
 ibid. That vje are bound for, ivhat ive have promifed, 
 p. 164. 
 
 SUNDAY XIL 
 Of Theft, Stealing the Goods of our Neighbour, Page 
 165. Of Deceit in Trull, p. 167. In^T&ffick, con- 
 cealing the Faults of 'his Ware, p. 168. His over valu- 
 ing it, p. 169. Fraud in the Buyer, p. 170. Of Re- 
 Jiit tit ion, and the NeceJJtty thereof, p. 173. 
 
 SUNDAY XIII. 
 Of falfe Reports', Of the Credit of our Neighbour, 
 Page 175,1 80. Falfe Witnefs,\y6. Slanders, ibid. Whif- 
 perings,p. 177. Of Defpifmg and Scoffing for Infirmi- 
 ties, p. 178.*- Pofitjve\fuJuee, orhhe yielding to every 
 Man that ivhich by any Kind of p ight he may challenge 
 from us, p. 182. Of fpeakincr Truth*, of Lying, p. 183. 
 Of Humility, courteous Behaviour, Meeknefs, and Pride, 
 p. 184.. Bravoling and Cur/tng, p. 186. Of Envy, De-. 
 traclion, p. 188. Refpefl of Men of extraohfoary Gifts, 
 p. 1 89. In Regard of their Ranks and Qualities, ibid. 
 Dues to thofe in any Sort of Want, 190. Duties in Rc» 
 fpefl cf Relations, p. 192. Of Gratitude to Benefac- 
 tors, ibid. 
 
 SUNDAY' XIV. 
 
 Of Duty to Parents, Magijlrates, Page 1 9.1. Pa/lors, p. 
 196. Love and Eft rem of th'm, p. 197. Maintenance, 
 Obedience, p. 198. Of the Duty of Children to Parents, 
 p. 200. Reverence, love, Obedience, efpecially in their 
 Marriage, Miniftring to their Wants, ibid, 203. Duty 
 to the ivorfl of Paints, p 204- Of the Duty of Pa- 
 rents to their Children, p. 205. 
 
 SUNDAY XV. 
 
 Of Duty to our Brethren and Relations, Page 213. To a 
 Hufoand Obedience, Fidelity, Love, p. 21.7. The Faults 
 nf the Hujband 'acquit nyt from't-hefe Duties, p. 218. 
 Dues to the Wife, Love, Faithfulnefs, Maintenance, ht- 
 firuBion, p. 219, &C. Hufbands and Wivts nfatunlly to 
 pray for and ajji ft each other in all Good, p. 2 20. Vntue 
 the chief Con fideratisn in Marriage, unlawful Carriages, 
 p. 221. Friend/hip, p. 222. Servants Duty, p. 225. 
 Mafters Duty, p. 227. 
 
 t 
 
 \ 
 
A TABL'E. 
 
 • SUNDAY XVI. 
 
 OtherBranches of our Duty to our Neighbour, Page 22$ 
 &he Duty of Charity to Men's Souls, Bodies, Goods, Crt 
 4it, &c. p. 2ko. to the End. 
 
 f^S U N D A Y XVII. 
 
 Of Charity, in Refpecl of our Neighbour's Good, 
 jams-giving, p. 249. 250, &c. Of Charity, in Re/pe* 
 cf our Neighbours Credit,^ 258. Of Peace-making 
 p. 261. Of going to Law, p. 262. ' Of Charity to ou 
 Enemies, p. 263. Chriftian Duties both pojjible an 
 f leaf ant, p. 265. The Danger of delaying our turnin 
 to God, p. 267. -XjP 
 
 A TABtfcof the PRAYERS. 
 
 PRayersfaf Morning. Page 271 
 
 Prayers for Night, 27; 
 
 Colled s for federal Graces. 2 8 1 
 
 A Paraphrafe of the Lord's Prayer. 29 1 
 
 Pious Ejaculations out of the Book of Pfalms. 2 9$ 
 £rif Heads of Examination before the Sacrament. 296 
 
 Prayers before the Sacrament. 30; 
 
 Ejaculations at the Lord's Supper, &C« „ 31c 
 
 Prayers after the Sacrament. 321 
 
 Prayers for the Sick. 318 
 
 Ejaculations for the Sick. 322 
 
 Prayers in Time of Public k Calamities. 327 
 
 A Prayer for the Church. 330 
 
 * Prayer for the Peace of the Church. 33 1 
 
 "rayerfor the Kings Majefy. 335 
 
 ,F I 13 I S. 
 
 
^ 
 

 v^