EXTRACTS FROM THE WORKS OF JER. TAYLOR, D. D.

 

Chaplain in Ordinary to his Majesty King Charles 2:

 

THE RULES AND EXERCISES OF HOLY LIVING.

 

CHAP. 1:   

 

Of the general Instruments and Means serving to a Holy Life.

 

 IT is necessary that every man should consider, that since GOD has given him an excellent. nature, an understanding soul, and an immortal spirit, having made him lord over the beasts, and but a little lower than the angels; he has appointed for him a work and a service great enough to employ those abilities, and has designed him to a state of life after this, to which he can only arrive by that service and obedience. And therefore as every man is wholly GOD’s own portion by the title of creation; so all our labor arid care, all our powers and faculties, must be wholly employed in the service of GOD, even all the days of our life; that this life being ended we may live with him for ever. Neither is it sufficient that we think of the service of GOD as a work of small employment, but that it be done by us as GOD intended it; that it be done with great earnestness and passion, with much zeal and desire; that we refuse no labor, that we bestow upon it much time, that we use the best guides, and arrive at the end of glory by all the ways of grace, of prudence, and religion.

 

 And indeed, if we consider how much of our lives is taken up by the needs of nature, how many years are wholly spent before we come to any use of reason, how many years more before that reason be useful to us to any great purposes; how imperfect our discourse is made by our evil education, false principles, ill company, bad examples, and want of experience; how many parts of our best years are wholly spent in eating and sleeping, in

 

necessary businesses and unnecessary vanities; in the learning arts and sciences, languages or trades; that little portion of hours that is left for the practice of piety and walking with GOD is so short, that were not the goodness of GOD infinitely great, it might seem unreasonable to expect of him eternal joys in heaven, even after the well spending those few minutes which are left for GOD and GOD’s service. And yet the fruit which comes from the many days of vanity is very little. But from the few hours we spend in prayer and the exercises of a pious life, the return is great and profitable; and what we sow in the minutes of a few years grows up to crowns and sceptres in a glorious eternity.

 

 1. Therefore, although it cannot be enjoined that the greatest part of our time should be spent in the direct actions of devotion, yet it is not only a duty, but also a great providence, to lay aside for the services of GOD and the businesses of the Spirit as much as we can. Because GOD rewards our minutes with eternal happiness; and the greater portion of our time we. give to GOD, the more we treasure up for ourselves. No man is a better merchant than he that lays out his time upon GOD, and his money upon the poor.

 

 2. Only it becomes us to remember and adore GOD’s goodness for it, that GOD has not only permitted us to serve the necessities of our nature, but has made them parts of our duty; that if we, by directing these actions to the glory of GOD, intend them as instruments to continue-our persons in his service, he, by adopting them into religion, may turn our nature into grace, and accept our natural actions as actions of religion. GOD is pleased to esteem it a part of his service for us to eat or drink, so it be done temperately, and as may best preserve our health; that our health may enable us to perform our services towards him. And there is no one minute of our lives (after we are come to the use of reason,) but we are and may be doing the work of GOD, even then when we most of all serve ourselves.

 

 3. To which if we add, that in these and all other actions of our lives, we always stand before GOD, acting,. and speaking, and thinking in his presence; and that it matters not that we have our conscience sealed with secresy; since it lies open to GOD, it will concern us to behave ourselves carefully, as in the presence of our Judge. These three considerations, applied to the several parts and instances of our lives, will be, like Elisha stretched upon the child, apt to put life and quickness into every part of it, and to make us live the life of grace, and do the work of God. I shall therefore, by way of introduction, reduce them to practice, and show how every Christian may improve all and each of them to the advantage of piety, in the whole course of his life.

 

SECT. 1:

 

The first general Instrument of holy Living, Care of our Time.

 

 He that is choice of his time will also be choice of his company, and choice of his actions; lest the first engage him in vanity and loss, and the latter, by being criminal, be a throwing of his time and himself away, and a going back in the accounts of eternity. God has given to man a short time upon earth, and yet upon this short time eternity depends; so that for every hour of our life (after we know good from evil,) we must give an account to the great Judge of men and angels.

 

For we must remember that we have a great work to do, many enemies to conquer, many evils to prevent, much danger to run through, many difficulties to he mastered, many necessities to serve, and much good to do; many children to provide for, or many friends to support, or many poor to relieve, or many diseases to cure, besides our private and our public cares, and duties of the world, which. the providence of GOD has adopted into the family of religion.

 

 The life of every man may be so ordered (and indeed must,) that it may be a perpetual serving of God. The greatest trouble and most busy trade, when they are necessary, or charitable, or profitable, in order to any of those ends which we are bound to serve, whether public or private, being a doing GOD’s work. For GOD provides the good things of the world to serve the needs of nature, by the labors of the ploughman, the skill and pains of the artisan, and the dangers and traffic of the merchant these men are in their callings the ministers of the Divine Providence, and the stewards of the creation, and servants of a great family of GOD, the world, in procuring necessaries for food and clothing, ornament and physic. In their proportions also, a king, a priest, a prophet, a judge, and an advocate, doing the work of their employment according to their proper rules, are doing the work of God; because they serve those necessities which GOD has made, and yet made no provisions for them but by their ministry. So that no man can complain that his calling takes him off from religion. His calling itself, and his very worldly employment, is a serving of God; and if it be pursued, according to the rules of Christian prudence, will leave void spaces enough for prayers and retirements of a more spiritual religion.

 

 God has given every man work enough to do that there is no room for idleness; and yet has so ordered the world that there is space for devotion. He that has the fewest businesses of the world, is called upon to spend more time in the dressing of his soul. And he that has the most affairs, may so order them that they shall be a service to God; whilst, at certain periods, they are blessed with prayers and actions of religion, and all day long are hallowed by a holy intention. And so long as idleness is quite shut out from our lives, all the sins of wantonness, softness, and effeminacy are prevented. And therefore, to a busy man temptations are fain to climb up together with his business, and sins creep upon him only by accidents and occasions; whereas to an idle person they come in a full body, and with open violence, and restless importunity.

 

 Idleness is called "the sin of Sodom and her daughters," and indeed is the burial of a living man; an idle person being so useless to any purposes of GOD and man, that he is like one that is dead; he only lives to spend his time, and eat the fruits of the earth. Like a virmin or a wolf, when their time comes they die and perish, and in the mean time do no good; they neither plough nor carry burdens; all they do either is unprofitable or mischievous.

 

 Idleness is the greatest prodigality in the world. It throws away that which is invaluable, in respect of its present use, and irreparable when it is past. But the

 

way to secure and improve our tine we may practice in the following rules. Rules for employing our Time.

 

 1. In the morning, when you awake, accustom yourself to think first on God. And at night also, let him close your eyes. And let your sleep be necessary and healthful, not beyond the needs of nature.

 

 2. Let every man that has a calling be diligent in it, so as not to neglect it in any of those times which are usually and by the custom of prudent persons and good husbands employed in it:.

 

 3. Let all the intervals or void spaces of time be employed in prayers, reading, meditating, charity, and means of spiritual and corporal health; ever remembering so to work in our calling, as not to neglect the work of our high calling; but to begin and end the day with God.

 

 4. Avoid the company of busy-bodies, and all such as are apt to talk much to little purpose; for no man can be provident of his time that is not prudent in the choice of his company. And if one of the speakers be trifling, he that hears and he that answers are equal losers of their time.

 

 5. Never talk with any man, or undertake any employment,, merely to pass the time away. And remember, the time you triflest away was given thee to repent in, to pray for pardon of sins, to work out thy salvation, to do the work of grace, to lay up against the day of judgment a treasure of good works, that thy time may be crowned with eternity.

 

 6. In the midst of the works of thy calling often retire to GOD in short prayers and ejaculations, and those may make up the want of those larger portions of time which it may be you desirest for devotion; for so you reconcilest the outward and thy inward calling, the church and the commonwealth, the employment of the body and the interest of thy soul.

 

 7. Let your employment be such as may become a reasonable person. There are some trades that wholly serve the ends of idle persons and fools, and such as are fit to be seized upon by the severity of laws, and banished from under the sun.

 

 8. Let our employment be such as becomes a Christian; that is, in no sense mingled with sin; for he that takes pains to serve the ends of covetousness, or ministers to another's lust, or keeps a shop of impurities or intemperance, is idle in the worst sense; for every hour so spent runs him backward, and must be spent again in the remaining part of his life, and spent better.

 

 9. Let all persons, of all conditions, avoid all delicacy and niceness in their clothing or diet, because such softness engages them upon great mispendings of their time, while they dress and comb out all opportunities of their morning devotion, and sleep out the care and provision for their souls.

 

 1O. Let every one, of every condition, avoid curiosity, and all inquiry into things that concern them not. For all business in things that concern us not, is an employing our time to no good of ours; and therefore not in-order to a happy eternity. In. this account our neighbors' necessities are not to be reckoned, for they concern us as one member is concerned in the grief of another; but going from house to house, tattlers and busy-bodies, which are the canker and rust of idleness, as idleness is the rust of time, are reproved by the apostle in severe language.

 

 11. As much as may be, cut off all impertinent and useless employments of your life, unnecessary visits,. long waitings upon great personages, where neither duty nor necessity nor charity obliges us; all vain meetings, all laborious trifles, and whatsoever spends much time to no real, religious, or charitable purpose.

 

 12. Set apart some portions of every day for more solemn devotion, which be exact in observing; and if variety of employment press upon you, yet so order your rule, that the necessary parts of it be not omitted; and though just occasions may make your prayers shorter, yet let nothing but a violent, sudden, and impatient necessity make you, upon any one day, wholly omit your morning and evening devotions.

 

 13. Do not the work of GOD negligently and idly. Let not thy heart be upon the world, when thy hand is lifted up in prayer; and be sure to prefer an action of religion in its place, before all worldly pleasure, letting secular things (that may be dispensed within themselves) in these circumstances wait upon the other. In honoring GOD and doing his work, put forth all thy strength, for of that time only you may be most confident that it is gained which is prudently and zealously spent in GOD’s service.

 

 14. When the: clock strikes, it is good to say a short ejaculation every hour, that the parts and returns of devotion may be the measure of your time; and do so also in all the breaches of thy sleep, that those spaces which have in them no direct business of the world, may be filled with religion.

 

 15. Let him that is most busied, set apart some solemn time every year, in which, quitting all worldly business, he may attend wholly to fasting and prayer, and the dressing of his soul by confessions, meditations, and attendance upon God; that he may make up his accounts, renew his vows, make amends for his carelessness, and retire back again from whence levity and the vanities of the world, or the opportunity of temptation, or then distraction of secular affairs have carried him.

 

 16. We shall find the work more easy, if before we sleep every night, we examine the actions of the past day with a particular scrutiny. Let us, take care that we sleep not without such a recollection of the actions of the day.

 

 17. Let all these things be done prudently and moderately; not with scruple and vexation. For these are good avantages, but the particulars are not Divine cornmandments, and therefore are, to be used as shall be found expedient to every one's condition.

 

SECT. 2:

 

The second general Instrument of holy Living, Purity of Intention.

 

 That we should intend GOD’s glory in every action we do, is expressed by St. Paul, "Whether you eat or-drink, do all to the glory of God!" Which rule when we observe, every action of nature becomes religious, and every meal is-an act of worship, and shall have its reward in its proportion, as well as an act of prayer. Blessed be that goodness and grace of GOD, which, out of infinite desire to glorify mankind, would make the very works of nature capable of becoming acts of virtue, that all our life=time we may do him service. This grace is so excellent, that it sanctifies the most common action of our life; and yet, so necessary, that without it the very best actions of our devotion are vicious. For he that prays out of custom, or gives alms for praise, or fasts to be accounted religious, is but a Pharisee in his devotion, and a -beggar of his alms, and an hypocrite in his fasts; but a holy end sanctifies all these' and all other actions which can be made holy. For, as to know the end distinguishes a man from a beast; so to choose a good end distinguishes him from an evil man. Hezekiah repeated his good deeds upon his sick bed, and obtained favor of God; but the Pharisee was accounted insolent for doing the same thing; because this man did it to upbraid his brother, the other to obtain a mercy of God. Holy intention is to the actions of a man that which the soul is to the body, or the root to the tree, or the sun to the world; for without these the body is a dead trunk, the tree is a block, the world is darkness, and the action is sinful.

 

Rules for our Intentions.

 

 1. In every action reflect upon the end; and in your undertaking it, consider why you do it, and what you propound to yourself for a reward, and to your action as its end.

 

 2. Begin every action in the name of the Father, of the Son, and of the Holy Ghost; the meaning of which is. 1. That we be careful that we do not the action without the permission or warrant of GOD, 2. That we design it for the glory of- GOD, if not in the direct action,. yet at least in its consequence. 3. That it may be so blessed, that what we intend for innocent and holy purposes may not by any abuse, be turned into evil, or made the occasion of sin.

 

 3. Let every action of concernment be begun with prayer, that GOD would not only bless the action, but sanctify your purpose, and make an oblation of the action to God; holy and well-intended actions being the best oblations we can make to God.

 

 4. In the prosecution of the action, renew and re-enkindle your purpose by short ejaculations, to these purposes, "Not unto us, O Lord, not unto us, but unto thy name let all praise be given:" and consider, " Now I am working the work of GOD, I am his servant, I am in a happy employment, I am doing my master's business, I am not at my own disposal, I am using his talents, and all the gain must be his." For then be sure, as the glory is his, so the reward shall be thine. If you bringest his goods home with increase, he will make thee ruler over cities.

 

 5. Have a care, that while the altar thus sends up a holy fume, you dost not suffer the birds to come and carry away the sacrifice; that is, let not that which began well, and was intended for GOD’s glory, decline, and end in thy own praise or temporal satisfaction.

 

 6. In every more solemn action of religion, join together many good ends, that the consideration of them may entertain all thy affections; and that when any one ceases, the purity of thy intention may be supported by another supply. He that fasts only to tame a rebellious body, when he is provided of a remedy, may be tempted to leave off his fasting. But he that in his fast intends the mortification of every unruly appetite, and accustoming himself to bear the yoke of the Lord, a contempt of the pleasures of meat and drink, humiliation of all wilder thoughts, obedience and humility, austerity and charity, and the convenience and assistance to devotion, whatever happens, will have reason enough to make him to continue his' purpose.

 

 7. If any temptation happen in a religious duty, do not presently omit the action, but rather strive to rectify your intention and to mortify the temptation. St. Bernard taught us this rule. For when the devil, observing him to preach excellently, tempted him to vain-glory, hoping that the good man, to avoid that, would cease preaching; he gave this answer, " I neither began for thee, neither for thee will I make an end."

 

SECT. 3:

 

The third general Instrument of holy Living, The Practice of the Presence of God.

 

 That GOD is present in all places; that he sees every action, hears all discourses, and understands every thought, is no strange thing to a Christian ear, who has been taught this doctrine not only by right reason, and the consent of all the wise men in the world, but also by GOD himself in holy Scripture. " Am I a GOD at hand, says the Lord, and not a GOD afar off Can any hide himself in secret places that I shall not see him says the Lord. Do not I fill heaven and earth" " Neither is there any creature that is not manifest in his sight; but all things are naked and open to the eyes of him with whom we have to do. For in him we live, and move, and have our being." GOD is wholly in every place, included in no place, not bound with cords; (except those of love;) not divided into parts, not changeable into several shapes, filling heaven and earth with his present power, and with his never absent nature.

 

 The presence of GOD is understood by us in several manners, and to several purposes.

 

 1. GOD is present by his essence, which, because it is infinite, cannot be contained within the limits of any place.

 

 2. GOD is every where present, by his power. He rolls the orbs of heaven with his hand; he fixes the earth with his foot; he guides all the creatures with his eye, and refreshes them with his influence. He makes the powers of hell to shake with his terrors, and binds the devils with his word, and throws them out with his command, and sends the angels on embassies with his decrees. He hardens the joints of infants, and confirms the bones when they are fashioned beneath secretly in the earth. He it is that assists at the numerous productions of fishes; and there is not one hollowness in the bottom of the sea, but he shows himself to be Lord of it, by sustaining there the creatures that dwell in it.

 

 3. GOD is more specially present in some places by the more special manifestations of himself to extraordinary purposes. 1. By glory. Thus his seat is in heaven, because there he sits encircled with all the outward demonstrations of his glory, which he is pleased to show to all the inhabitants of those his inward and secret courts.

 

 4. GOD is, by grace and benediction, specially present inn holy places, and in the solemn assemblies of his servants. If holy people meet in grots and dens of the earth, when persecution disturbs the public order, GOD fails not to come thither to them.

 

 5. GOD is especially present in the hearts of his people by his Holy Spirit; and indeed the hearts of holy men are temples in the truth of things, and in type and shadow they are heaven itself. For GOD reigns in the hearts of his servants; there is his kingdom. The power of grace has subdued all his enemies; there is his power. They serve him night and day, and give him thanks and praise; that is his glory. This is the religion and worship of GOD in the temple. The temple itself is the heart of man. CHRIST is the High-Priest, who from thence sends up the incense of prayers, and joins them to his own intercession, and presents all together to his Father; and the Holy Ghost, by his dwelling there, has also consecrated it into a temple; and GOD dwells in our hearts by faith, and CHRIST by his Spirit: so that we are also cabinets of the mysterious Trinity; and what is this short of heaven itself, but as infancy is short of manhood The same state of life it is, but not the same age. It is heaven in a looking-glass, dark, but yet true, representing the beauties of the soul, and the graces of GOD, and the images of his eternal glory by the reality of a special presence.

 

 6. GOD is especially present in the consciences of all persons, good and bad, by way of testimony and judgment. That is, he is there a remembrancer to call our actions to mind, a witness to bring them to judgment, and a judge to acquit or to condemn. And although this manner of presence is in this life after the manner of this life, that is, imperfect, and we forget many actions of our lives; yet the greatest changes of our state of grace or sin, our most considerable actions are always present, like capital letters to an aged and dim eye. And at the day of judgment GOD shall draw aside the cloud, and manifest this manner of his presence more notoriously, and make it appear that he was an observer of our very thoughts; and that he only laid those things by, which because we were covered with dust and negligence, were not then discerned. But when we are risen from our dust and imperfection, they all appear plain and legible.

 

 The consideration of this great truth is of an universal use in the whole life of a Christian. He that remembers that GOD stands a witness and a judge, beholding every secrecy, besides his impiety, must have put on impudence, if he be not much restrained in his temptation to sin. For the greatest part of sin is taken away, if a man have a witness of his conversation. And he is a great despiser of GOD who sends a boy away when he is going to commit fornication, and yet will dare to do it, though he knows GOD is present, and cannot be sent off. As if the eye of a little boy were more awful than the all-seeing eye of God. He is to be feared in public, he is to be feared in private. If you go forth, he spies you; if you go in, he sees you. When you light the candle, he observes you; when you put it out, then also GOD marks you. Be sure that while you are in his sight, you behave yourself as becomes so holy a presence. But if you will sin, retire yourself wisely, and go where GOD cannot see; for no where else can you be safe. If men would always consider this, that GOD is the great eye of the world, always watching over our actions, and an ever-open ear to hear all our words, and an unwearied arm ever lifted up to crush a sinner into ruin, it would be the readiest way in the world to make sin cease from amongst the children of men, and for men to approach to the blessed estate of the saints in heaven, who cannot sin, for they always walk in the presence, and behold the face of God.

 

Rules for exercising this Consideration.

 

 1. Let this actual thought often return, that GOD is omnipresent, filling every place, and say with David, " Whither shall I go from thy Spirit, or whither shall I flee from thy presence If I ascend up into heaven, you art there: if I make my bed in hell, you art there." It is a great inducement to act unblameably, when we act before the judge, who is infallible in his sentence, all knowing in his information, severe in his anger, powerful in his providence, and intolerable in his wrath and indignation.

 

 2. In the beginning of actions of religion, make an act of adoration, that is, solemnly worship GOD, and place thyself in GOD’s presence, and behold him with the eye of faith, and let thy desires actually fix on him as the object of thy worship, and the reason of thy hope, and the fountain of thy blessing. For when you have placed thyself before him and kneelest in his presence, it is most likely, all the following parts of thy devotion will be answerable to the wisdom of such an apprehension, and the glory of such a presence.

 

 3. Let every thing you see represent to your spirit the presence, the excellency and the power of GOD, and let your conversation with the creatures lead you unto the Creator, for so shall your actions be done more frequently with an actual eye to GOD’s presence, by your often seeing him in the glass of the creation. In the face of the sun you may see GOD’s beauty; in the fire you may feel his heat warming; in the water his gentleness to refresh you. He it is that comforts your spirits when you have taken cordials. It is the dew of heaven that makes your field give you bread; and the breasts of GOD are the bottles that minister drink to your necessities. This philosophy, which is obvious to every man's experience, is a good advantage to our piety, and by this act of understanding, our wills are checked from violence and misdemeanour.

 

 4. In your retirement make frequent colloquies or short discoursings between GOD and your own soul. " Seven times a day do I praise thee: and in the night season also I thought upon thee while I was waking." So did, David. And every act of complaint or thanksgiving, every act of

 

rejoicing or of mourning, every petition and every return of the heart in these intercourses, is a going to GOD, and appearing in his presence, and a representing him present to your spirit and to your necessity. And this was long since by a spiritual person called, " a building to GOD, a chapel in our heart." It reconciles Martha's employment with Mary's devotion, charity, and religion, the necessities of our calling, and the employments of devotion. For thus in the midst of the works of your trade, you may retire into your chapel, (your heart) and converse with God.

 

 5. Represent and offer to GOD acts, of love and fear, which are the proper effects of this apprehension, and the proper exercise of this consideration. For as GOD is every where present by his power, he calls for reverence and godly fear. As he is present to you in all your needs, and relieves them, he deserves your love; and since in every accident of our lives we find one or other of these apparent, and in most things we see both, it is a proper `return, that to every such demonstration of GOD, we express, ourselves sensible of it, by admiring the Divine goodness, or trembling at his presence, ever obeying him because we fear to offend him This is that which Enoch did, who thus walked with God.

 

 6. Let us remember that GOD is in us, and that we are in him. We are his workmanship, let us not deface it; we are in his presence, let us not pollute it by unholy actions. GOD has also GQ wrought all our works in us and because he rejoices in his own works, if we defile them, and make them unpleasant to him, we walk perversely with GOD, and he will walk crookedly towards us.

 

 7. GOD is in the bowels of thy brother: refresh them when he needs it, and then you give your alms in the presence of GOD, and to GOD, and he feels the relief which you provide for your brother.

 

 8. GOD is in every place; suppose it therefore to be a church. And that decency of deportment, which you are taught to use in churches, the same use in all places with this difference only, in churches let your deportment be religious in external forms also; but there and every where let it he religious in abstaining from spiritual indecencies, and in readiness to do good.

 

 9. GOD is in every creature. Be cruel towards none, neither use any by intemperance. Remember that the creatures and every member of thy own body is one of the lesser cabinets and receptacles of God. They are such which GOD has blessed with his presence, hallowed by his touch, and separated from unholy use by making them belong to his dwelling.

 

 1O. He walks as in the presence of GOD that converses with him in frequent prayer, that runs to him in all his necessities, that asks counsel of him in all his doubtings, that opens all his wants to him, that weeps before him for his sins, that asks support for his weakness, that fears

 

him as a Judge, reverences him as a Lord, obeys him as a Father, and loves him as a Patron.

 

SECT. 1. Of Sobriety in the general Sense.

 

 CHRISTIAN Religion, in all it moral parts, is nothing else but the law of nature, and reason, complying with the necessities of all the world, and promoting the profit of all relations, and carrying us to that end which GOD has from eternal ages purposed for all that live according to it, which he has revealed in JESUS CHRIST; and according to the apostle, has but these three parts, 1. Sobriety, 2. Justice, 3. Religion. " For the grace of GOD bringing salvation has appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live, 1. Soberly, 2. Righteously, 3. Godly in this present world, looking for that blessed hope, and glorious appearing of the great GOD and our Savior JESUS CHRIST." The first contains all our deportment in our private capacities, the fair treating of our bodies and spirits. The second enlarges our duty in all relations to our neighbor. The third contains the offices of direct religion, and intercourse with God.

 

Christian sobriety is all that duty that concerns ourselves in the matters of meat and drink, and pleasures and thoughts; and it has within it the duties of, 1. Temperance, 2. Chastity, 3. Humility, 4. Modesty, 5. Content.

 

General Rules of Sobriety.

 

 1. Accustom thyself to cut off all superfluity in the provisions of thy life; for our desires will enlarge for ever. If therefore you suffer them to extend beyond the measures of necessity, they will still swell. But you

 

reduce them to a little compass, when -you make nature to be your limit.

 

 2. Suppress your sensual desires in their first approach; for then they are least, and thy faculties are stronger. But if they, in their weakness, prevail upon thy strength, there will be no resisting them when they are increased, and thy abilities lessened. You shall scarce obtain of them to end, if you suffer them to begin.

 

 3. Divert them with some laudable employment.

 

 4. Look upon pleasures not as they come towards you to be enjoyed; but when they begin to go off. The same thing we may do by reason which we do by experience, if either we will look upon pleasures as we are sure they look when they go off, after their enjoyment; or if we will credit the experience of those men who have tasted them and loathed them.

 

 5. Often contemplate the joys of heaven, that when they have filled thy desires which are the sails of thy soul, you may steer only thither, and never more look back to Sodom. And when thy soul dwells above, and looks down upon the pleasures of the world, they seem, like things at a distance, little and contemptible.

 

SECT. 2: Of Temperance in Eating and Drinking.

 

 Sobriety, the bridle of desire, and temperance is the bit of that bridle; a restraint put into a man's mouth, a moderate-use of meat and drink, so as may best consist with his health, and may not hinder but help the works of the soul. Temperance is exercised about eating and drinking, and permits the use of them only as they minister to' lawful ends; it does not eat and drink for pleasure, but for need and for refreshment. And then GOD, who gave us such variety of creatures, and our choice to use which we will, may receive glory from our temperate use and thanksgiving; and we may use them indifferently without making them become snares to us, either by too licentious a use of them, or too scrupulous a fear of using them at all.

 

Measures of Temperance in Eating.

 

 1. Eat not before the time, unless necessity, or charity, or any intervening accident should happen. Remember it had almost cost Jonathan his life because he tasted a little honey before the sun went down, contrary to the king's commandment; and although the great need, which he had, excused him from the sin of gluttony; yet it is inexcusable when you eatest before the usual time, and thrusteth thy hand into the dish unseasonably, out of greediness of the pleasure, and impatience of the delay.

 

 2. Eat not delicately or nicely. It is lawful to comply with a weak stomach, but not with a nice and curious palate. When our health requires it, that ought to be provided for; but not our sensuality. Whatsoever is set before you, eat; if it be provided for you, you may eat it, be it never so delicate; and be it plain and common, so it be wholesome and fit for you, it must not be refused upon curiosity. For every degree of that is a degree of intemperance.

 

 3. Eat not too much. Load neither thy stomach nor thy understanding. Drunkenness is an immoderate use of drink. That I call immoderate that is besides or beyond that order of good things for which GOD has given us the use of drink. The ends are digestion of our meat, cheerfulness, and refreshment of our spirits, or any end of health. Besides which if we go, or at any time beyond it, it is inordinate and criminal; it is the vice of drunkenness.

 

Rules for obtaining Temperance.

 

 1. Be not often at feasts, nor at all in dissolute company, when it may be avoided. For variety of pleasing objects steals away the heart of man; and company is either violent or enticing; and we are weak or complying. But if you be unavoidably engaged therein, let not mistaken civility or good nature persuade you either to the temptation of staying, (if you understand your *akness) or the sin of drinking inordinately.

 

 2. Be severe in your judgment concerning your proportions, and let no occasion make you enlarge far beyond your ordinary. For a man is surprised by parts; and while he thinks one glass more will not make him drunk, that one glass has disabled him from well discerning his present condition. and near danger.

 

 3. Propound to yourself, (if you are in a capacity,) a constant rule of living, of eating and drinking. Which, though it may not be fit to observe scrupulously, lest it become a snare to your conscience, yet let not your rule be broke often nor much, but upon great necessity and

 

in small degrees.

 

 4. Never urge any man to eat or drink beyond his own desires. He that does otherwise is drunk with his brother's surfeit, and reels and falls with his intemperance; that is, the sin of drunkenness is upon both their scores, they both he wallowing in the guilt.

 

 5. Use St. Paul's instruments of sobriety: "Let us who are of the day be sober, putting on the breast-plate of faith and love, and for an helmet the hope of salvation." Faith, hope, and charity are the best weapons in the world to fight against intemperance.

 

 6. As a pursuance of this rule, it is a very good advice, that as we begin and end all our times of. eating with prayer and thanksgiving; so at the meal we remove and carry up our minds to the celestial table, often thinking of it, and often desiring it; that by enkindling our desires to heavenly banquets, we may be less passionate for the earthly.

 

 7. In all cases be careful that you be not brought under the power of such things as otherwise are lawful. " All things are lawful for me, but I will not be brought under the power of any," said St. Paul. And to be impatiently desirous of any thing, so that a man cannot abstain from it, is to lose a man's liberty, and to become a servant of meat and drink, or smoke. And I wish this last instance were more considered by persons who little suspect themselves guilty of intemperance.

 

SECT. 3:

 

Of Chastity.

 

 " READER, stay, and read not the advices of the following section, unless you have a chaste spirit, or desirest to be chaste. For there are some spirits so wholly possessed with a spirit of uncleanness, that they turn the most prudent discourses into dirt and filthy apprehensions; like choleric stomachs, changing their very cordials into bitterness; and in a literal sense, " turning the grace of GOD into wantonness." I have used all the care I could, in the following periods, that I might neither be wanting to assist those that need it, nor yet minister any occasion of fancy to those that need them not. If any man will snatch the pure taper from my hand, and hold it to the devil, he will only burn his own fingers, but shall not rob me of the reward of my good intention."

 

 Chastity is that duty which was mystically intended by God in the law of circumcision. It is the circumcision of the heart, the cutting off all superfluity of naughtiness, and a suppression of all irregular desires in the matter of sensual pleasure. I call all desires irregular and sinful that are not sanctified; 1. By being within the protection of marriage; 2. By being within the order of nature; 3. By being within the moderation of Christian modesty. Against the first are fornication, adultery, and all voluntary pollutions of either sex. Against the second are all unnatural lusts and incestuous mixtures. Against the third is all immoderate use of permitted beds; concerning which judgment is to be made as concerning meats and drinks; there being no certain degree prescribed to all persons, but it is to be ruled as the other actions of a man, by proportion to the end, by the dignity of the person in the honor and severity of being a Christian, and by other circumstances, of which I am to give account.

 

 Chastity is that grace which forbids and restrains all these, keeping the body and soul pure in that state in which it is placed by GOD, whether of the single or of the married life. Concerning which our duty is thus described by St. Paul, " For this is the will of GOD, even your sanctification, that ye should abstain from fornication; that every one of you should know how to possess his vessel in sanctification and honor: not in the lust of concupiscence, even as the Gentiles which know not God."

 

 Chastity-is either abstinence or continence. Abstinence is the-duty of virgins or widows: continence of married persons. - Chaste, marriages are honorable and pleasing to God. Widowhood is pitiable in its solitariness, but amiable and comely when it is adorned with gravity and purity. - But virginity is a life of angels, the enamel of the soul, the huge advantage of religion, the great opportunity for the retirements of devotion. And being empty of cares it is full of prayers; being unmingled with the world, it is apt to converse with God; and by not feeling the warmth of nature, flames out with holy fires, till it be burning like the cherubim and the most ecstasied order of holy and unpolluted spirits.

 

 Virginity of itself is not a state more acceptable to God; but that which is chosen in order to the conveniencies of religion, and is therefore better than the married life, not that it is more holy, but that it is a freedom from cares, an opportunity to spend more time in spiritual employments; it is not allayed with businesses and attendances upon lower affairs. And if it be a chosen condition to these ends, it containeth in it a-victory over lusts, and greater desires of religion and self-denial, and therefore is more excellent than the married life, in that degree in which it has greater religion, and a greater mortification, a less satisfaction of natural desires, and a greater fullness of the spiritual: and just so it may expect that special reward which GOD has prepared (besides the crown of all faithful souls) for those " who have not defiled themselves with women, but follow the Virgin Lamb for ever."

 

 But some married persons even in their marriage do better please GOD than some virgins in their state of virginity. They, by giving great example of conjugal affection, by preserving their faith unbroken, by educating children in the fear of GOD, by patience and contentedness and holy thoughts and the exercises of virtues proper to that state, do not only please GOD, but do it in a higher degree than those virgins whose piety is not answerable to their great opportunities and advantages.

 

 Married persons, however, widows, and virgins are all servants of GOD and co-heirs in the inheritance of JESUS; if they live within the restraints and laws of their particular estate, chastely, temperately, justly, and religiously.

 

Acts of Chastity in general.

 

The acts of chastity in general are these

 

 1. To resist all unchaste thoughts: at no hand entertaing pleasure in the unfruitful fancies and remembrances of uncleanness, although no desire or resolution be entertained.’

 

 2. At no hand to entertain any desire, or any phantastic, imaginative loves, though by shame, or disability, or other circumstances, they be restrained from act.

 

 3. To have a chaste eye and a hand; for it is all one with what part of the body we’commit adultery. And if a man let his eve loose, and enjoys the lust of that, he is an adulterer.

 

 4. To have a heart and mind chaste and pure; that is, detesting all uncleanness, disliking all its motions, past actions, circumstances, likenesses, discourses; and this ought to be the chastity of virgins and widows, especially, and generally of all men, according to their several necessities.

 

 5. To discourse chastely; with great care declining all indecencies of language, chastening the tongue, and restraining it with grace.

 

 6. To disapprove, for any after act, all involuntary and natural pollutions. For if a man delights in having suffered any natural pollution, and with pleasure remembers it, he chooses that which was in itself involuntary; and that which, being natural was innocent, becoming voluntary, is made sinful.

 

But besides these general acts of chastity which are common to all states of men and women, there are some few things proper to several states.

 

Acts of virginal Chastity.

 

 1. Virgins’ must remember that the virginity of the body is not only excellent in order to the purity of the soul. But they must consider that since they are in some measure in a condition like that of angels, it is their duty to spend much time in angelical employment; for in the same degree that virgins live more spiritually than other persons, in the same degree is their virginity a more excellent state.

 

 2. Virgins must be retired and unpublic. For all freedom and looseness of society is a violence done to virginity, not in its natural, but in its moral capacity. That is, it loses part of its severity, strictness, and opportunity of advantages, by rendering that person public, whose work is religion, whose company is angels, whose thoughts must dwell in heaven, and separate from all mixtures of the world.

 

 3. Virgins have a peculiar obligation to charity: for this is the virginity of the soul; as purity, integrity, and separation are of the body: which doctrine we are taught by St. Peter, “Seeing you have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently." For a virgin that consecrates her body to GOD, and pollutes her spirit with impatience, or inordinate anger, gives him what he most hates, a foul and defiled soul.

 

 4. These rules are necessary for virgins, that offer that state to GOD, and mean not to enter into the state of marriage. For they that only wait the opportunity of a convenient change, are to steer themselves by the general rules of chastity.

 

Rules for Widows.

 

Widows must remember,

 

 1. That GOD has now restrained the former license, bound up their eyes, and shut up their hearts in a very narrow compass.

 

 2. It is against public honesty to marry another man so long as a woman is with child by her former husband. And of the same fame it is in a lesser proportion to marry within the year of mourning.

 

 3. A widow must restrain her memory and her fancy, not recalling her former permissions with delight. For then she opens that sluice which her husband's death and her own sorrow have shut up.

 

 4. A widow that desires her widowhood should be a state pleasing to GOD, must spend her time as devoted virgins should, in fastings, and prayers, and charity.

 

Rules for Married Persons.

 

Concerning married persons, besides the keeping of their mutual faith with each other, these particulars are useful to be observed.

 

 1. although their mutual endearments are safe within the protection of marriage, yet they that have wives or husbands must be as though they had them not; that is, they must have an affection greater to each other than they have to any person in the world, but not greater than they have to God.

 

 2. In their permissions they must be sure to observe the order of nature, and the ends of God. " He is an ill husband that uses his wife as a man treats a harlot,", having no other end but pleasure. Concerning which our best rule is, that although in this, as in eating and drinking, there is an appetite to be satisfied, yet since that satisfaction was intended by nature for other ends, it should always be joined with all or one of these ends,

 

with a desire of children, or to avoid fornication, or to endear each other;" but never with a purpose, either in act or desire, to separate the sensuality from these ends which hallow it.

 

 3. Married persons must keep such modesty and decency of treating each other, that they never force themselves into' lust, with arts and misbecoming devices; always remembering that those mixtures are most innocent which are most simple and most natural.

 

 4. It is a duty of matrimonial chastity to be restrained and temperate in the use of their lawful pleasures; concerning which, although no universal rule can be given to all persons, any more than to all bodies one proportion of meat and drink; yet married persons are to estimate the degree of their licence according to the following proportions. 1. That it be moderate, so as to consist with health. 2. That it be so ordered as not to be too expensive of time, that precious opportunity of working out our salvation. 3. That it be with a temperate affection, without violent transporting desires, or too sensual applications. Concerning which a man is to make judgment by proportion to other actions, and the severities of his religion, and the sentences of sober and wise persons; always remembering that marriage is a provision for supply, of the natural necessities of the body, not for the artificial appetites of the mind. And it is a sad truth, that many married persons thinking that

 

the flood-gates of liberty are set wide open without measure or restraints, have felt the final rewards of intemperance and lust, by their unlawful using of lawful permissions. Only let each of them be temperate, and both of them be modest.

 

 5. Married persons, by consent, are to abstain from their mutual entertainments, at solemn times of devotion; not as a duty of itself necessary, but as being the most proper act of purity, which in their condition they can present to GOD, and being a good advantage for attending their preparation for the solemn duty. It is St. Paul's counsel, that " by consent for a time they should abstain, that they might give themselves to fasting and prayer."

 

 6. It were well if married persons would in their penitential prayers, and in their general confessions, suspect themselves; and accordingly, ask a general pardon for all their indecencies, and more passionate applications of themselves, in the offices of marriage; that what is lawful and' honorable in its kind, may not be sullied with imperfect circumstances; or if it be, it may be made clean by repentance.

 

 But, because of all the dangers of a Christian, none are more pressing and troublesome than the temptations to lust; therefore it concerns all that would be safe from this death, to arm themselves by the following rules.

 

Remedies against Uncleanness.

 

 1. When a temptation of lust assaults thee, do not resist it by heaping arguments against it, and disputing with it; but flee from it; if you hear it speak, though but to dispute with it, it ruins thee; and the very arguments you goest about to answer, leave a relish upon the tongue.

 

 2. Avoid idleness, and fill up all the spaces of thy time with severe and useful employment; for lust usually creeps in at those emptinesses where the soul is unemployed, and the body at ease. But of all employments, bodily labor is most useful, and of greatest benefit for the' driving away the devil.

 

 3. Give no entertainment to the beginnings, the first motions, and secret whispers of’ the spirit of impurity. For, if you totally suppress it, it dies; if you permit the furnace to breathe its smoke, and flame out at any vent,., it will rage to the consumption of the whole.

 

 4. Hard usage of the body has by all ages been accounted of some profit against the spirit of fornication. A’ spare diet, and a thin coarse table, seldom refreshment, frequent fasts; by such cutting off the provisions of victuals, we shall weaken the strength of our enemy. To which if we add lying upon the ground, painful postures in prayer; and (if the lust be upon us, and sharply tempting,) inflicting any smart to overthrow the strongest passion by the most violent pain, we shall find case for the present; and this was St. Paul's remedy, “I bring my body under." But it was a great nobleness of Chastity;which St. Jerom reports of a son of the king of Nicomedia, who being tempted upon flowers, and a per= fumed bed, with a soft violence, but yet tied down to the temptation, lest the easiness of his posture should abuse him, spit out his tongue into her face; to represent that no virtue has cost the saints so much as this of chastity.

 

 5. Flee from all occasions, temptations, loosenesses of company, balls and revellings, dancings, idle talk, private society with women, starings upon a beauteous face, the company of women that are singers, feasts and liberty, wine and strong drinks, which are made to persecute chastity; ever remembering that it is easier to die for chastity, than to live with it.

 

 6. He that will secure his chastity, must first cure his pride and his rage. For oftentimes lust is the punishment of a proud man, to tame the vanity of his pride by the shame of unchastity; and the same intemperate heat that makes anger, enkindles lust.

 

 7. If you art assaulted with an unclean spirit, trust not thyself alone, but run forth into company, whose reverence and modesty may suppress, or whose society may divert thy thoughts; and a perpetual witness of thy conversation is of especial use against this vice, which evaporates in the open air, being impatient of light and witnesses.

 

 8. Use frequent and earnest prayers to the King of Purities, the first of Virgins, the eternal GOD, who is of essential purity, that he will be pleased to reprove and cast out the unclean spirit.

 

 9. These remedies are of universal efficacy in all cases extraordinary and violent; but in ordinary and common, the remedy which GOD has provided, that is, honorable marriage, has a natural efficacy, besides a virtue, by the Divine blessing, to cure the inconveniencies which otherwise might afflict persons temperate and sober.

 

SECT. 4:

 

Of Humility.

 

 HUMILITY is the great ornament and jewel of the Christian religion, that whereby it is distinguished from all the wisdom of the world; it not having been taught by the, wise men of the Gentiles, but first made part of religion by our Lord JESUS CHRIST, who propounded himself irritable by his disciples so signally in nothing as in the twin-sisters of meekness and humility. E" Learn of me, for I am meek and humble, and ye shall find rest unto your souls." And all the world, all that we are, and all that we have, our bodies and our souls, our actions and our sufferings, our conditions at home, our accidents abroad; our many sins, and our seldom virtues, are so many arguments to make our souls dwell low in the deep valley of humility.

 

dots and O, Ices of Humility.

 

 Humility is exercised by the following rules: 1. Whatsoever evil you sayest of thyself, be content that others should think to be true. And if you tallest thyself fool; be not angry if another say so of thee. For if you thinkest so truly, all men in the world desire other men to be of their opinion; and he is an hypocrite that accuses himself before others., with air intent not to be believed. But he that calls himself intemperate, foolish, lustful, and is angry when his neighbors call him so, is both a false and a proud person.

 

 2. Love to be concealed, and little esteemed. Be content to want praise, never being troubled when you art slighted or undervalued; for you can not under. value thyself, and if you thinkest so meanly as there is reason, no contempt will seem unreasonable.

 

 3. Never be ashamed of thy birth, or thy parents, or thy trade, or thy present employment, for the meanness

 

or poverty- of any of them; and when there is an occasion to speak of them, such an occasion as would invite you to speak of any thing that pleases you, omit it not; but speak as readily and indifferently of thy meanness as of thy greatness. Primislaus, the first king of Bohemia, kept his country shoes always by him, to remember from whence he was raised. And Agathocles, by the furniture of his table, confessed, that from a potter he was raised to be the king of Sicily.

 

 4. Never speak any thing directly tending to thy praise, that is, with a purpose to be commended, and for no other end. If other ends be mingled with thy honor, as if the glory of GOD, or charity or necessity, or any thing of prudence be thy end, you art not tied to omit thy discourse, or thy design, that you may avoid praise, but pursue thy end, though praise come along in the company. Only let not praise be the design.

 

 5. Take no content in praise when it is offered thee; but, let thy rejoicing in GOD’s gift be allayed with fear, lest this good bring thee to evil.

 

 6. Make no suppletories to thyself, when you art disgraced or slighted, by pleasing thyself with supposing you didst deserve praise, though they understood thee not, or enviously detracted from thee; neither do you get to thyself a private theatre and flatterers, in whose praises you may keep up thine own good opinion of thyself.

 

 7. Be content that he should be applauded, and you laid by as unprofitable; his sentence approved, thine rejected; that he should be preferred, and you fixed in a low employment.

 

 8. Never compare thyself with others, unless it be to advance them, and to depress thyself. To which purpose we must be sure in some sense or other to think ourselves the worst in every company where we come; one is more learned than I am, another is more prudent, a,bird more honorable, a fourth more chaste, or he is more charitable, or less proud. For the humble man observes their good, and reflects only upon his owl' vileness; or considers the many evils of himself, certainly known to himself; and the ill of others, but by uncertain report. Or he considers, that the evils done by another are out of much infirmity or ignorance, but his own sins are against a clearer light; and if the other had had so great helps, he would have done more good and less evil; or he remembers that his old sins, before his conversion, were greater in the nature of the thing, or in certain circumstances, than the sins of other men,

 

 9. Be not always ready to, excuse every oversight, or indiscretion, or ill action. But if you art guilty of it, confess it plainly; for virtue scorns a he for its cover; but to hide a sin with it, is like a crust of leprosy drawn upon an ulcer. If you art not guilty, (unless it be scandalous,) be not over earnest to remove it; but rather use it as an argument to chastise all greatness of opinion in thyself; and accustom thyself to bear reproof patiently and contentedly, and the harsh words of thy enemies, as knowing that the anger of an enemy is a better monitor, and represents our faults, or admonishes us of our duty with more heartiness, than the kindness of a friend.

 

 1O. Give GOD thanks for every weakness, deformity, and imperfection, and accept it as a favor and grace of GOD, and an instrument to resist pride, and nurse humility; ever remembering that when GOD, by giving thee a crooked back, has also made thy spirit stoop, you art more ready to enter the narrow gate of heaven, than by being straight, and standing upright, and thinking highly. Thus the apostles " rejoiced in their infirmities," not moral, but natural and accidental, in their being beaten and whipped like slaves, in their nakedness and poverty.

 

 11. Be sure never to praise thyself, or to dispraise any man else, unless GOD’s glory or some holy end do hallow it. And it was noted to the praise of Cyrus, that amongst

 

his equals in age, he would never play at any sport, or use any exercise, in which he knew himself more excellent than they. But in such in which he was unskilful, he would make his challenges, lest he should shame them by his victory, and that himself might learn something of their skill, and do them civilities.

 

Means of increasing the Grace of Humility.

 

 1. Make confession of thy sins often to GOD, and consider what all that evil amounts to, which you then chargest upon thyself.

 

 2. Every day call to mind some one of thy foulest sins, or the most shameful of thy disgraces, or the indiscreetest of thy actions, or any thing that did then most trouble thee, and apply it to the present swelling of thy spirit, and it may help to allay it.

 

 3. Pray often for this grace, with all passion of desire, and in thy devotion interpose many acts of humility by way of confession and address to GOD, and reflection upon thyself.

 

 4. Remember that the blessed Savior of the world has done more to prescribe, and transmit, and secure this grace than any other; his whole life being a continued example of humility, a vast descent from the glorious bosom of his Father, to the womb of a poor maiden; to the form of a servant, to the miseries of a sinner, to a life of labor, to a state of poverty, to a death of malefactors, to the grave of death, and the intolerable calamities which we deserved. And it would be a good design, and yet but reasonable, that we should be as humble in the midst of our greatest imperfections and basest sins, as CHRIST was in the midst of his fullness of the Spirit, and most admirable virtues.

 

 5. Drive away all flatterers from thy company, and at no hand endure them.

 

SECT. 5: 

 

Of Modesty.

 

 MODESTY is the appendage of sobriety, and is to chastity, to temperance, and to humility, as the fringes are to a garment. It is a grace of GOD that moderates the over-activeness and curiosity of the mind, and orders the passions and external actions, and is directly opposed to curiosity, to boldness, to indecency. The practice of modesty consists in these following rules.

 

Acts of Modesty, as it is opposed to Curiosity.

 

 1. Inquire not into the secrets of GOD, but be content to learn thy duty, according to the quality of thy person or employment, that is plainly, if you art not concerned in the conduct of others; but if you art a teacher, learn it so as may best enable thee to discharge thy office.

 

 2. Inquire not into the things which are too hard for thee, but learn modestly to know thy infirmities and abilities.

 

 3. Let us not inquire into the affairs of others that concern us not; but be busied within ourselves and our own spheres.

 

 4.. Never listen at their doors or windows; for besides that it contains in it danger and a snare, it is also an invading thy neighbor's privacy, and a laying that open, which he therefore enclosed, that it might not be open. Never ask what he carries covered so curiously; for it is enough that it is covered curiously,. Hither also is reducible, that we never open letters without public authority, or reasonably presumed leave, or great necessity.

 

 Every man has in his, own life sins enough, in his own mind trouble enough, in his own fortune evils enough, and in performance of his offices failings more than enough to entertain his own inquiry. So that curiosity after the affairs of others, cannot be without envy and an evil mind. Curiosity is the direct incontinency of the spirit; and adultery itself in its principle is many times nothing but a curious inquisition after, and envying of another man's inclosed pleasures.

 

Acts of Modesty, as it is opposed to Boldness.

 

 1. Let us always bear about us such impressions of reverence and fear of GOD, as to tremble at his voice, to express our apprehensions of his greatness in all great accidents, in popular judgments, loud thunders, tempests, earthquakes; not only for fear of being smitten ourselves, but also that we may humble ourselves before his almightiness, and express that infinite distance between his infiniteness and our weakness, at such times especially when he gives such visible arguments of it. He that is merry and airy at shore, when he sees a tempest on the sea, or dances briskly when GOD thunders from heaven, regards not when GOD speaks to all the world, but is possessed with a firm immodesty.

 

 2. Be reverent, modest, and reserved in the presence.of thy betters, giving to all according to their quality, their titles of honor; keeping distance, speaking little, answering pertinently, not interposing without leave or reason, not answering to a question propounded to another; and ever present to thy superiors the fairest side of thy discourse, of thy temper, of thy ceremony, as being ashamed to serve excellent persons with unhandsome intercourse.

 

 3. Never offer to justify what is indeed a fault; but modestly be ashamed of it, ask pardon, and make amends.

 

 4. Be not confident in an uncertain matter, but report things modestly, according to the degree of persuasion which ought to be begotten in thee by the efficacy of the authority, or the reason inducing thee.

 

 5. Pretend not to more knowledge than you hast, but be content to seem ignorant where you art, lest you be either brought to shame, or retirest into shamelessness.

 

Acts of Modesty, as it is opposed to Indecency.

 

 1. In your prayers, in places of religion, use reverent postures, great attention, the lowest gestures-of humility, remembering that we speak to GOD, in our reverence to whom we cannot possibly exceed; but that the expression of this reverence be according to law or custom, and the example of the most prudent and pious persons.

 

 2. In all public meetings, private addresses, in discourses, in journies, use those forms of salutations, reverence, and decency, which custom prescribes, and is usual amongst the most sober persons; giving honor to whom honor belongeth, taking place of none of thy betters, and in all cases of question concerning precedency giving it to any one that will take it.

 

 3. Towards thy parents use all modesty of duty, and humble carriage; towards them and thy kindred be severe in the modesties of chastity; ever fearing lest the freedoms of natural kindness should enlarge into any neighborhood of unhandsomeness.

 

 4. Be grave, decent, and modest in thy clothing; never let it be above thy condition, nor always equal to it, never light or amorous, discovering a nakedness through a thin veil, which you pretendest to hide; remember what becomes a Christian professing holiness, chastity, and the discipline of the holy JESUS,

 

 5. Hither also is to be reduced singular and affected walking, proud, nice, and ridiculous gestures of body, painting, and lascivious dressings. Modesty, in this instance, is expressly enjoined to all Christian women by St. Paul, "That women adorn themselves in modest apparel, with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or costly array; but, (which becomes women professing godliness,) with good works."

 

SECT. VI Of Contentedness in all Estates and accidents.

 

 VIRTUES and discourses are like friends, necessary in all fortunes; but those are the best which are friends in our sadnesses, and support us in our sorrows; and in this sense, no man that is virtuous can be friendless; nor has any man reason to complain of the Divine Providence, or accuse the public disorder of things, since GOD has appointed one remedy for all the evils in the world, and that is a contented spirit. For this alone makes a man pass through fire, and not be scorched; through seas, and not be drowned; through hunger and nakedness, and want nothing. He that composes his spirit to the present accident, has variety of instances for his virtue, but none to trouble him, because his desires enlarge not beyond his present fortune. And a wise man is like the centre of a wheel in the midst of all the circumvolutions and changes of posture, without violence or change, save that it turns gently in compliance with its changed parts, and is indifferent which part is up and which is down. For there is some virtue or other to be exercised whatever happens, either patience or thanksgiving, love or fear, moderation or humility, charity or contentedness, and they are every one of them equally in order to this great end and felicity. We may be reconciled to poverty and a low fortune, if we suffer contentedness and the grace of God to make the proportion.

 

 1. Contentedness in all estates is a duty of religion: it is the great reasonableness of complying with the Divine Providence, which governs all the world, and has so ordered us in the administration of his great family. He would be a strange fool that should be angry because dogs and sheep need no shoes, and yet himself is full of care to get some. GOD has supplied those needs to them by natural provisions, and to thee by an artificial.

 

 For he has given thee reason, to learn thy trade, or some means to make or buy them, so that it only differs in the manner of the provision; and which hadst thou rather want, shoes or reason And my patron that has given me a farm, is freer to me than if he gives a loaf ready baked. But however, all these gifts come from him, and therefore it is fit he should dispense them as be pleases; and if we murmur here, we may at the next melancholy be troubled that GOD did not make us to be angels or stars. For if that which we are, or have, do not content us, we may be troubled for every thing in the world, which is besides our being or our possessions. God is the Master of the scenes; we must not choose which part we shall act; it concerns us only to be careful that we do it well; always saying, 1 If this please GOD, let it be as it is;" and we, who pray that GOD’s will may be done in earth as it, is in heaven, must remember that the angels do whatsoever is commanded them, and go wherever they are sent, and refuse no circumstances; and if their employment be crossed by a higher degree, they sit down in peace, and rejoice in the event; and when the angel of Judea could not prevail in behalf of the people committed to his charge, because the angel of Persia opposed it, he only told the story at the command of GOD, and was content, and worshipped with as great an eestacy in his proportion, as the prevailing spirit. Do you so likewise; keep the station where GOD has placed you, and you shall never long for things without, but sit at home feasting upon the Divine Providence and your own reason, by which you are taught, that it is necessary and reasonable to submit to God.

 

 For, is not all the world GOD’s family Are not we his creatures Are we not as clay in the hands of the potter Do we not live upon his meat, and move by his strength, and do our work by his light Are we any thing but what we are from him And shall there be a mutiny among the flocks and herds, because their Lord or their Shepherd chooses their pasture, and suffers not to wander in deserts and unknown ways g If we choose, we do it so foolishly that we cannot like what we have chosen long, and most commonly not at all. But GOD, who can do what he pleases, is wise to choose safely for us, affectionate to comply with our needs, and powerful to execute all his wise decrees. Here therefore is the wisdom of the contented man, to let GOD choose for him; for when we have given up our wills to him, and stand in that station of the battle where our great general has placed us, our spirits must needs rest, while our conditions have for their security the power, the wisdom, and the love of God.

 

 2. Contentedness in all accidents brings great peace of spirit, and is the great instrument of temporal felicity. It makes a man not to depend upon the uncertain dispositions of men for his well-being, but only on GOD and his own spirit.

 

Excersises to increase Contentedness.

 

 1. When any thing happens to our displeasure, let us endeavor to take off its trouble, by turning it into spiritual advantage, and handle it on that side in which it may be useful to the designs of reason. For there is nothing but has a double handle. When an enemy reproaches thee, look on him as an impartial relater of thy faults, for he will tell thee truer than thy fondest friend will; and you may call them precious balms, though they break thy head, and forgive his anger while you makest use of the plainness of his declamation; if there be nothing else in the disgrace but that it makes thee walk warily, and tread surely, that is better than to be flattered into pride and carelessness.

 

 2. Never compare thy condition with those above thee; but look upon those thousands with whom you wouldst not for any interest change thy condition. There are but a few kings among mankind, but many thousands who are very miserable if compared to thee. However, it is a huge folly rather to grieve for the good of others, than' to rejoice for that good which GOD has given us of our own. And yet there is no wise or good man that would change persons or conditions entirely with any man in the world. It may be he would have one man's wealth added to himself, or the power of a second, or the learning of a third; but still he would receive these into his own person, because he loves that best, and therefore esteems it best, and therefore values all that which he is, before all that which any other man in the world can be. Would any man be Dives, to have his wealth, or Judas for his office, or-Saul for his kingdom, or Absalom for his beauty, or Ahithophel for his policy It is likely he would wish all these, and yet he would be the same person still.

 

 3. It conduces much to our content, if we pass by those things which happen to our trouble, and consider that which is pleasing and prosperous, that by the representation of the better, the worst may be blotted out. And at the worst you has enough to keep thee alive, and to keep up and to improve thy -Iiopes of heaven. If I be overthrown in my suit at law, yet my house is left me still and my land; or I have a virtuous wife, or hopeful children, or kind friends. If I have lost one child, it may be I have two or three left. Or else reckon the blessings which you have received, and therefore be pleased in the change and variety of affairs to receive evil from the hand of GOD as well as good.

 

 When a sadness lies heavy upon thee, remember that you art a Christian, designed for the inheritance of JESUS. And what dost you think concerning thy lot and portion in eternity Dost you think that you shall be saved or damned Indeed if you thinkest you shall perish, I do not blame thee for being sad, sad till thy heart-strings crack: but then, why art you troubled at the loss of thy money What should a damned man with money Did ever any man upon the rack afflict himself because he had received a cross answer from his mistress If you dost really believe you shall be damned,_I do not say it will cure -the sadness of tlry poverty, but it will swallow it up. But if you believest you shall be saved, consider how great is that joy, how infinite is that change, how unspeakable is the glory, how excellent is the recompence for all the sufferings in the world. Here you art but a stranger traveling to thy country, where the glories, of a kingdom are prepared for thee; it is therefore a huge folly to be much afflicted because you has a less convenient. inn to lodge in by the way.

 

 Nay, there is no man but has blessings enough in present possession to outweigh the evils of a great affliction. Tell the joints of thy body, and do not accuse the universal Providence for a lame leg, or the want of a finger, when all the rest is perfect, and you has a noble soul, a particle of divinity, the image of GOD himself; and by the want of a finger you may the better know how to estimate the remaining parts. I am fallen into the hands of ill men, and they have taken all from me what now Let me look about me. They have left me the sun and moon, fire and water, a loving wife, and many friends to pity me, and some to relieve me; and unless I list they have not taken away my cheerful spirit, and a good conscience: they still have left me the Providence of GOD, and all the promises of the gospel, and my religion, and my hopes of heaven, and my charity to them too: and still I sleep and digest, I eat and drink, I read and meditate, I can walk in my neighbor's pleasant fields, and see the varieties of natural beauties, and delight in all that in which GOD delights, that is, in virtue and wisdom, in the whole creation, and in GOD himself. And he that has so many causes of joy, and so great, is very much in love with sorrow and peevishness, who loses all these pleasures, and chooses to sit down upon his little handful of thorns: he deserves to starve in the midst of plenty, and to want comfort while he is encircled with blessings.

 

 4. Enjoy the present, whatsoever it be, and be not solicitous for the future. For if you take thy foot from the present standing, and thrust it forward toward to

 

morrow's event, you art in a restless condition. It is like refusing to quench thy present thirst by fearing thou shall want drink the next day. If it be well to-day, it is madness to make the present miserable by fearing it may be ill to-morrow. If to-morrow you shall want, thy sorrow will come. time enough, though you do not hasten it. Let thy trouble tarry till its own day comes. But if it be ill to-day, do not increase the affliction- by the care of to-morrow. Enjoy the blessings of this day, if GOD sends them; and the evils of it bear patiently and sweetly. For this day is only ours, we are dead to yesterday, and we are not yet born to the morrow. He therefore that enjoys the present, if it be good, enjoys as much as is possible. And if only that day's trouble leans upon him, it is finite. "Sufficient to the day," said CHRIST, " is the evil thereof." Sufficient, but not intolerable. But if we look abroad, and bring into one day's thought the evil of many, certain and uncertain, what will be, and what will never be, our load will be as intolerable as it is unreasonable.

 

 5. Let us prepare our minds against changes, always expecting them, that we be not surprised when they come. For nothing is so great an enemy to a contented spirit as unreadiness and inconsideration; and when our fortunes are changed, our spirits are unchanged;j if they always stood in the expectation of sorrows. " O death, how bitter art you to a man that is- at rest in his possessions!" And to the rich man who had promised to himself ease andfulness for many years, it was a sad arrest,. and his soul was surprised the first night; -but the apostles, who every day knocked at the gate of death, and looked upon it continually,. went to their martyrdom in peace and evenness.

 

 6. Let us often frame to ourselves the images of those blessings we have, just as we usually understand them when we want them. Consider how desirable health is. to a sick man, or liberty to a prisoner; if but a fit of the tooth-ach seize us with violence, all those troubles, which in our health afflicted us, disband immediately, and seem inconsiderable. He that in his health is troubled that he is in debt, and spends sleepless nights, let him fall into a fit of the stone, or a high fever, and he despises the arrest of all his first troubles, and is a man unconcerned. Remember then that GOD has given thee a blessing, the want of which would be infinitely more trouble than thy present debt, or poverty, or loss; and therefore is now more to be valued in the possession, and ought to outweigh thy trouble.’ The very blessings of immunity, liberty, and integrity, which we commonly enjoy, deserve the thanksgiving of a whole life. If GOD should send a cancer upon thy face, if he should spread a crust of leprosy upon thy skin, what wouldst you give to be but as now you art Wouldst you not oil that condition be as poor as I am, or as the meanest of thy brethren Wouldst you not choose thy present loss or affliction as a thing extremely eligible, if you might exchange the other for this You art free from a thousand calamities, every one of which, if it were upon thee, would make thee insensible of thy present sorrow. And therefore let thy joy, (which should be as great for thy freedom from them, as is thy sadness when you feelest any of them,) effect the same cure upon thy discontent. For if we be not extremely foolish or vain, thankless or senseless, a great joy is more apt to cure sorrow and discontent than a great trouble is. I have known an affectionate wife, when she had been in fear of parting with her beloved husband, heartily desire of GOD his life, or society, upon any conditions that were not sinful; and choose to beg with him rather than to feast without him. And the same person has, upon that consideration, borne poverty nobly, when GOD has heard, her prayer in the other matter. What wise man in the world is there who does not prefer a small fortune with peace, before a great one with contention, and war, and violence Then he is no longer wise if he alter his opinion when he has his wish.

 

 7. If you will secure a contented spirit, you must measure your desires by your fortune, not your fortune by your desires. That is, be governed by your needs, not by your fancy. Is that beast better that has two or three mountains to graze on, than a little bee that feeds

 

on dew or manna, and lives upon what falls every morning from the store-houses of heaven, clouds, and Providence Can a man quench his thirst better from the fountain when it is finely paved with marble, than when it swells over the green turf Pride and artificial gluttonies do but adulterate nature, making our diet healthless, our appetites impatient and unsatisfiable. But that which we miscall poverty, is indeed nature, and its proportions are the just measures of a man, and the best instruments of content..

 

 8. In all troubles let us take sanctuary in religion, and by innocence cast out anchors for our souls, to keep them from shipwreck, though they be not kept from storm. When a man suffers in a good cause, or is afflicted, and yet walks not perversely with GOD, then he may say, "Anytus and Melitus may kill me, but they cannot hurt me;" then St. Paul's character is engraven on the forehead of our fortune; “We are troubled on every side, but not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed." And " who is he that will harm you, if ye be followers of that which is good" For indeed every thing in the world is indifferent, but sin. And all the scorchings of the sun are very tolerable in respect of the burnings of a fever. The greatest evils are from within us, and from ourselves also we must look for our greatest good; for GOD is the fountain of it, but reaches it to us by our own hands. And when all things look

 

sadly ruined about us, then only we shall find how excellent a fortune it is to have GOD for our friend; and of all friendships that only is created to support us in our needs.

 

 9. Consider that a state of affliction -is a school of virtue. It reduces our spirits to soberness, and our counsels to moderation; it corrects levity, and interrupts the confidence of sinning. " It is good for me, (said David,) that I have been afflicted, for thereby I have learned thy law." And " I know, O Lord, that you of very faithfulness has caused me to be troubled." For. GOD, who in mercy and wisdom governs the world, would never have suffered so many sadnesses, and have sent them especially to the most virtuous and the wisest men, but that he intends they should be the nursery of virtue, the exercise of wisdom, the trial of patience, the venturing for a crown, and the gate of glory.

 

 1O. But some men are highly tempted, and are brought to a strait, that without a miracle they cannot be relieved;. What shall they do Let not any man, by way of impatience, cry out, that GOD will not work a miracle; for. GOD, by miracle, did give meat and drink to his people in the wilderness, of which he had made no particular promise in any covenant. And, if all natural means fail, it is certain that GOD will rather work a miracle than break his word; he can do that, he cannot do this. Only we must remember that our portion of temporal things is but food and raiment: GOD has not promised us coaches and horses, neither has he promised to minister to our needs in such circumstances as we shall appoint, but such as himself shall choose. GOD will enable thee to pay thy debt, (if you beggest it of him,) or else he will pay it for thee, that is, take thy desires as a discharge of thy duty, and pay it to thy creditor in blessings, or in some secret of his Providence. It may be he has laid up the corn that shall feed thee in the granary of thy brother; or will clothe thee with his wool. He enabled St. Peter to pay his tax by the ministry of a

 

fish; and Elias to be waited on by a raven, which was both his minister and his steward for provisions; and his holy Son rode in triumph upon an ass that grazed in another man's pastures. And if GOD gives to him the dominion, and reserves the use to thee, you have the better half of the two; but the charitable man serves GOD and serves thy need; and both join to provide for thee, and GOD blesses both. But if he take away the flesh-.pots from thee, he can also alter the appetite, and he has given thee power to restrain it; and if he lessen the revenue,, he will also shrink the necessity; or if he give but a very little, he will make it go a great way; or if he send thee but a coarse diet, he will bless it and make it healthful, and cure all the anguish of thy poverty by giving thee patience and contentedness. For the grace of GOD secures you of provisions, and yet the grace of GOD feeds and supports the spirit in the want of provisions. And if a thin table be apt to enfeeble the spirits of one used to feed better; yet the cheerfulness of a spirit that is blessed will make a thin table become a delicacy, if the man were as well taught as he was fed, and learned his duty when he received the blessing.

 

CHAP. 3:

 

OF CHRISTIAN JUSTICE.

 

JUSTICE is, by the Christian religion, enjoined in all its parts by the two following propositions in Scripture Whatsoever ye would that men should do to you, even so do ye to them." This is the measure of commutative justice, or of that justice which supposes exchange of things profitable for things profitable: that as I supply your need, you may supply mine; as I do a benefit to you, I may receive one by you. And because every man may be injured by another, therefore his security shall depend upon mine. If he will not let me be safe, he shall not be safe himself; (only the manner of his being punished is upon great reason, both by GOD and all the world, taken from particular individuals, and committed to a public disinterested person, who will do justice, without passion, both to him and to me:) if he refuses to do me advantage, he shall receive none when his needs require it.

 

 The other part of justice is commonly called distributive, and is commanded in this rule, "Render to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor. Owe no man any thing, but to love one another." As the first considers an equality of persons in respect of the contract, or particular necessity; this supposes a difference of persons, and no particular bargains, but such necessary intercourses as by the laws of GOD or man are introduced._ I shall reduce all the particulars of both kinds to these four heads: 1. Obedience; 2. Provision; 3...Negociation; 4. Restitution.

 

SECT. 1:

 

Of Obedience to our Superiors.

 

 Our superiors are set over us in affairs of the world, or the affairs of the soul, and are called accordingly, ecclesiastical or civil. Towards whom our duty is thus generally described in the New Testament. For civil governors the commands are these: "Render to Caesar the things that are Caesar's;" and a Let every soul be subject to the higher powers; for there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation:" and, "Put them in mind to be subject to principalities and powers, and to obey magistrates:" and, " Submit yourselves to every ordinance of man, for the Lord's sake; whether it. be to the king, as supreme, or unto governors, as unto them that are sent by him for the punishment of evil doers, and the praise of them that do well."

 

 For ecclesiastical governors, thus we are commanded' "Obey them that have the rule over you, and submit yourselves, for they watch for your souls as they that must give an account:" and, " Hold such in reputation:" and, "To this end did I write, that I might know the proof of you, whether ye be obedient in all things," said St. Paul to the church of Corinth. Our duty is reducible to practice by the following rules.

 

Dutties of Obedience to Superiors.

 

 I. We must obey all human laws appointed and constituted by lawful authority; that is, of the supreme

 

power,-according to the constitution of the place in which we live; all laws, I mean, which are not against the law of God.

 

 2. In obedience to human laws, we must observe the letter of the law where we can, without doing violence to the reason of the law, and the intention of the law-giver. But where they cross each other, the reason of the law is to be preferred before the letter.

 

 3. If the general reason of the law ceases in our particular, and a contrary reason rises upon us, we are to procure leave to omit the observation of it in such circumstances, if there be any persons appointed for granting it: but if there be none, or if it is not easily to be had, we are dispensed with in the nature of the thing, without farther process.

 

 4. As long as the law is obligatory, so long our obedience is due; and he that begins a contrary custom, without reason, sins. But he that breaks the law when the custom is entered and fixed, is excused, because it’is supposed the legislative power consents, when by not punishing, it suffers disobedience to grow up to a custom.

 

 5. Obedience to human laws must be for conscience' sake; that is, because in such obedience public order and benefit is concerned, and because the law of GOD commands us, therefore we must make a conscience in keeping the just' laws of superiors. And although the matter before the making of the law was indifferent, yet now the obedience is not indifferent, but, next to the laws of GOD, we are to obey the laws of all our superiors.

 

 6. although from inferior judges we may appeal where the law permits us, yet we must rest in the judgment of the supreme; and if we be wronged, we must complain to GOD of the injury, not of the persons, and he will deliver us from unrighteous judges.

 

 7. Do not believe, you have kept the law, when you have suffered the punishment. For although patiently to submit be a part of obedience, yet this is such a part as supposes another left undone. And the law punishes, not because she is as well pleased in taking vengeance as in being obeyed, but she uses punishment as a means to secure obedience for the future.

 

 8. Human laws are not to be broken with scandal, nor at all without reason; for he that does it cautiously, is a despiser of the law, and undervalues the authority.

 

 9. Pay that reverence to thy prince, to the persons of his ministers, of thy parents and spiritual guides, which by the customs of the. place you livest in are usually paid to such persons in their several degrees.

 

 1O. Lift not thy hand against thy prince or parent, upon any pretence whatsoever; but bear all personal affronts and inconveniencies at their hands, and seek no remedy but by patience and piety, yielding and praying, or absenting thyself.

 

 11. "Speak not evil of the ruler of thy people," neither "curse thy father or mother," nor revile thy spiritual guides, nor discover and lay naked their infirmities; but treat them with reverence and religion, and preserve their authority sacred by esteeming their persons venerable.

 

 12. Pay tribute and custom to princes according to the laws, and maintenance to thy parents according to their necessity, and honorable support to the clergy, according to the dignity of their work, and the customs of the people.

 

 13. Remember always that duty to our superiors is not an act of commutative justice, but of distributive; that is, although kings, and parents, and spiritual guides are to pay a great duty to their inferiors, the duty of their several charges and government, yet the good government of a king and of parents are actions of religion as they relate to GOD, and of piety as they relate to their people and families. The consequence of which is this, so far as concerns our duty: If princes or parents fail of their duty, we must not fail of ours; for we are answerable to them and to GOD too, as being accountable to all our superiors, and so are they to theirs. They are above us, and GOD is above them.

 

SECT. 2:

 

Of that Part of Justice which is due from superiors to Inferiors.

 

 As GOD has imprinted his authority in several parts upon several estates of men, as princes, parents, spiritual guides; so he has also delegated and committed part of his care and providence unto them, that they may be instrumental in the conveying such blessings which GOD knows we need, and which he intends should be the effects of government. For since GOD governs all the world as a King, provides for us as a Father, and is the great Guide of our spirits as the Head of the church, and the great Shepherd and Bishop of our souls; they who have portions of these dignites have also their share of the administration: The sum of all which is usually signified in these two words, [governing] and [feeding,] and is particularly recited in these following rules.

 

Duties of Kings, and all the supreme Powers, as Law givers.

 

 1. Princes of the people, and all that have legislative power, must provide useful and good laws for the defense of propriety, for the encouragement of labor, for the safeguard of their persons, for determining controversies, for reward of noble actions, and excellent arts and rare inventions.

 

 2. Princes must provide that the laws be duly executed; for a good law without execution, is like an unperformed promise; and therefore they must be severe exactors of accounts from their delegates and ministers of justice.

 

 3. Princes must be fathers of the people, and provide such instances of gentleness, ease, wealth, and advantages as may make mutual confidence between them; and must fix their security, under GOD, in the love of the people; which therefore they must, with all arts of sweetness, popularity, nobleness, and sincerity, endeavor to secure to themselves.

 

The Duty of Superiors as they are Judges.

 

 1. Judges must judge the causes of all persons uprightly and impartially, without any personal consideration of the power of the mighty, or the bribe of the rich, or the needs of the poor.

 

 2. A prince may not, much less may inferior judges, deny justice when it is legally and competently demanded.

 

The Duty of Parents to their Children.

 

 1. " Fathers, provoke not your children to wrath;" that is, be tender-bowelled, pitiful and gentle, complying with all the innocent infirmities of your children, and in their several ages proportioning to them several usages, according to their needs and their capacities.

 

 2. "Bring them up in the nurture and admonition of the Lord;" that is, season their younger years with pious principles, make them in love with virtue, and make them habitually so before they come to choose or discern good from evil, that their choice may be with less difficulty and danger.

 

 3. Parents must show piety at home; that is, they must give good example and reverent deportment in the face of their children; and all those instances of charity which usually endear each other; sweetness of conversation, affability, frequent admonition, all significations of love and tenderness, care and watchfulness, must be expressed towards children, that they may look upon their parents as their friends and patrons, their defense and sanctuary, their treasure and their guide.

 

 4. Parents must provide for their own, according to their condition, education, and employment; called, by St. Paul, " a laying up for their children;" that is, an enabling then, by competent portions, or good trades, arts, or learning, to defend themselves against the world, that they may not be exposed to temptation, to beggary, or unworthy arts.

 

 5. This duty is to -extend to a provision of conditions and an etsate of life. Parents must, according to their power and reason, provide husbands or wives for their children; in which they must secure piety and religion, and the affection and love of the interested persons: and after these, let them make what provisions they can for other conveniences or advantages; ever remembering that they-can do no injury more afflictive to their children than to join them with cords of a disagreeing affection.

 

Rules for married Persons.

 

 1. Husbands must give to their wives love, maintenance, duty, and the sweetnesses of conversation; and wives must pay to them all they have or can, with the interest of obedience and reverence: and they must be complicated in affections and interest, that there be no distinction between them of mine and thine. And if the title be the man's or the woman's, yet the use must be common: only the wisdom of the man is to regulate all extravagancies and indiscretions. In other things, no question is to be made; and their goods should be as their children, not to be divided, but of one posssession and provision. Whatsoever is otherwise is not marriage, but merchandise. The husband must rule over the wife, as the soul does over the body, obnoxious to the same sufferings, and bound by the same affections, and doing or suffering by the permissions and interest of each other: that (as the old philosopher said,) as the humors of the body are mingled with each other in the whole substance, so marriage may be a mixture of interests, of bodies, of minds, of friends, a conjunction of the whole life, and the noblest of friendships. But if, after all the fair deportments, and innocent chaste compliances, the husband be morose and ungentle, let the wife discourse thus; If, while I do my duty, my husband neglects me, what will he do if I neglect him"

 

The Duty of Masters of Families.

 

 1. The same care is to be extended to all of our family in their proportions as to our children. For, as by St. Paul's oeconomy, the heir differs nothing from a servant while he is in minority; so a servant should differ nothing from a child in the substantial part of the care; and the difference is only in degrees. Servants and masters are of the same kindred, and of the same nature, and heirs of t’e same promises. And therefore, 1. Must be provided of necessaries for their support and maintenance. 2. They must be used with mercy. 3. Their work must be tolerable and merciful. 4. Their restraints must be reasonable. 5. Their religion taken care of. 6. And masters must correct their servants with gentleness, prudence, and mercy; not for every slight fault; not always, not with upbraiding and disgraceful language, but with such only as may express and reprove the fault, and amend the person. But in all these things measures are to be taken by the contract made, by the laws and customs of the place, by the sentence of prudent and merciful men, and by the cautions and remembrances given us by God; such as is that written by St. Paul, as knowing that we also have a Master in heaven." The master must not be a lion in his house, lest his power be obeyed, and his person hated; his eye be waited on, and his business be neglected in secret. No servant will do his duty, unless he make a conscience of it, or love his master. If he does it not for GOD’s sake, or his master's, he will not always for his own.

 

The Duty of Ministers and Spiritual Guides to the People is of so great Burden, s

 

o various Rules, so intricate and busy Caution, that it requires a distinct Tract by itself.

 

SECT. 3: Of civil Contracts.

 

 This part of justice is such as depends upon the laws of man directly, and upon the laws of GOD only by consequence; and from civil laws or private agreements it is to take its estimate and measures. And although our duty is plain and easy, requiring of us honesty in contracts, sincerity in affirming, simplicity in bargaining, and faithfulness in performing; yet it may be helped by the addition of these following rules and considerations.

 

Rules and Measures of Justice in bargaining.

 

 1. In making contracts, use not many words; for all the business of a bargain is summed up in few sentences; and he that speaks least, means fairest, as having fewer opportunities to deceive.

 

 2. he not at all, neither in a little thing nor in a great, neither in the substance nor in the circumstance, neither in word nor deed. That is, pretend not what is false, cover not what is true, and let the measure of your affirmation or denial be the understanding of your contractor. For he that deceives the buyer or the seller, by speaking what is true in a sense not intended or understood by the other, is a liar and a thief. For in bargains, you are to avoid not only what is false, but that also which deceives.

 

 3. Let no prices be heightened by the necessity or unskilfulness of the contractor. For the first is direct uncharitableness to the person, and injustice in the thing; and the other is deceit and oppression. Much less must any man make necessities; as by engrossing a commodity, detaining corn, or the like indirect arts; for such persons are unjust to all single persons with whom in such cases they contract, and oppressors of the public.

 

 4. In intercourse with others, do not do all which you may lawfully do; but keep something within your power,. And because there is a latitude of gain in buying and selling, take not the utmost penny that is lawful, or which you think so; for although it be lawful, yet it is not safe; and he that gains all that he can gain lawfully this year, possibly next year will be tempted to gain something unlawfully.

 

 5. Let no Iran for his own poverty, become more oppressing in his bargain, but quietly, modestly, diligently and patiently recommend his estate to GOD, and follow

 

its interest, and leave the success to him. For such courses will more probably advance his trade, they will certainly procure him a blessing and a recompense; and if they cure n.,., his poverty, they will take away the evil of it; and there is nothing else in it that can trouble him.

 

 6. Detain not the wages of the hireling; for every degree of detention of it beyond the time is injustice and uncharitableness, and grinds his face till tears and blood come out. But pay him exactly according to his covenant, or according to his needs.

 

 7. Religiously keep all your promises and covenants, though made to your disadvantage, though afterwards you perceive you might have done better. And let not any precedent act of-yours be altered by any after accident. Let nothing make you break your promise, unless it be unlawful or impossible.

 

 8. Let no man appropriate to his own use what GOD, by a special mercy, or the republic has made common; for that is both against justice and charity too. And by miraculous accidents GOD has declared his displeasure against such inclosure. When the kings of Naples inclosed the gardens of Oenotria, where the best manna of Calabria descends, that no man might gather it without paying tribute, the manna ceased till the tribute was taken off; and then it came again. And so, after the third trial, the princes found they could not have that in proper which GOD made to be common, they left it as free as GOD gave it. The like happened in Epire, when Lysimachus laid an impost upon the Tragasaean salt, it vanished, till Lysimachus left it public. And when the procurators of King Antigonus imposed a rate upon the sick people that came to Edepsum to drink the waters which were lately sprung, and were very healthful, instantly the waters dried up, and the hope of gain perished.

 

SECT 4:

 

Of Restitution.

 

 Restitution is that part of justice to which every man is obliged by a precedent contract, or a foregoing fault,, by his own act, or another man's; either with or without

 

his will. He that borrows is bound to pay, and much more he that steals or cheats. For if he that borrows and pays not when he is able, be an unjust person and a robber, because he possesses another man's goods to the right owner's prejudice; then he that took them at first without leave, is the same thing, in every instant of his possession, in which the debtor is after the time in which he could have made payment. The act of stealing was soon over, and cannot be undone, and for it the sinner is only answerable to GOD, or his vicegerent, and he is in a particular manner appointed to expiate it by suffering punishment, and repenting, and asking pardon, and judging and condemning himself, doing acts of justice and charity, in opposition and contradiction to that evil action. But because, in the case of stealing, there is an injury done to our neighbor, and the evil still remains after the action is past, therefore for this we are accountable to our neighbor, and we are to take the evil off from him which we brought upon him, or else he is an injured person, a sufferer all the while. And that any man should be the worse for me, is against the rule of equity, of justice, and of charity: I do not that to others which I would have done to myself, for I grow richer upon the ruins of his fortune. Upon this ground, it is a determined rule in divinity, C Our sin can never be pardoned till we have restored what we have unjustly taken, or wrongfully detain:" restored it, I mean, actually, or in purpose or desire, which we must really perform when we can. And this doctrine, besides its apparent reasonableness, is derived from the express words of Scripture, reckoning restitution to be a part of repentance necessary, in order to the remission of our sins. “If the wicked restore the pledge, give again that he has robbed, &c. he shall surely live, he shall not die." The practice of this part of justice is to be directed by the following rules.

 

Rules of making Restitution.

 

 1. Whosoever is a real cause of doing his neighbor wrong, by what instrument soever he does it, (whether by commanding or encouraging it, by counselling or commending it, by acting it, or not hindering it when he might and ought, by concealing or receiving it, is bound to make restitution to his neighbor; and suppose you have persuaded an injury to be done to thy neighbor,’which others would have persuaded if you hadst not, yet you art still obliged, because you didst cause the injury, just as they had been obliged if they had done it: and you art not at all less bound by having persons as ill inclined as you wast.

 

 2. He that commanded the injury to be done, is first bound, then he that did it, and after these, they also are obliged who did assist, as without them the thing would not have been done. If satisfaction be made by any of the former, the latter is tied to repentance, but no restitution. But if the injured person be not righted, every one of them is wholly guilty of the injustice, and therefore bound to restitution singly and entirely.

 

 3. Whosoever intends a little injury to his neighbor, and acts it, and by it a greater evil accidentally comes, he is obliged to make an entire reparation of all the injury, of that which he intended, and of that which he intended not, but yet acted by his own instrument going farther than he at first proposed it. He that set fire to a plane tree to spite his neighbor, and the plane-tree set fire to his neighbor's house, is bound to pay for all the loss, because it did all arise from his own ill intention.

 

 4. He that refuses to do any part of his duty (to which he is otherwise obliged,) without a bribe, is bound to restore that money, because he took it in his neighbor's wrong.

 

 5. He that by fact, or word, or sign, either fraudulently or violently does hurt to his neighbor's body, life, goods, good name, friends, or soul, is bound to make restitution in the several instances, according as they are capable of being made.

 

 6. He that robbeth his neighbor of his goods, or detains any thing violently or fraudulently, is bound not only to restore the principal, but all its fruits and emoluments which would have accrued to the right owner during the time of their being detained.

 

 7. He that has wronged so many, or in that manner (as in the way of daily trade,) that he knows not in what measure he has done it, or who they are, must redeem his faults by alms to the poor, according to the value of his wrongful dealing, as near as he can proportion it. Better it is to go begging to heaven, than to go to hell laden with the spoils of rapine and injustice.

 

 Our duty to benefactors is to esteem and love their persons, to make them proportionable returns of service, or duty, or profit,, according to the greatness of their kindness, and to pray to GOD to make them recompense for all the good they have done us; which last office is also requisite to be done for our creditors, who in charity have relieved our wants.