Commandments nothing was forbid but only the gross errours of Mens Lives and Conversations by example in the sixth Commandment they thought God required nothing but abstaining from downright Murther and accordingly they made nothing of envy or malice or grudges or secret heart-burnings nothing of words spoke in anger nothing of contumelious speeches nothing of giving Men ill names or ill language nothing of expressions whereby they derogated from their Neighbours credit and wounded his reputation which wilful and notorious mistakes Christ rectifies in that Sermon and bids them look for God's eternal wrath for these offences as well as for the greater enormities So in the seventh Commandment they flattered themselves that they did rarely well obey the great Lawgiver when they kept themselves from being polluted with their Neighbours Wives and from the Act of Adultery but the Son of God shews them their monstrous errours and proves to them that not only that detestable Act is prohibited in that Law but all those Acts and Occasions that lead to it as wanton glances lascivious thoughts obscene expressions running to places where temptations grow bad intentions lustful touches evil desires and these he assures them lead to Hell as well as the grosser villany In the same manner they restrain'd the third Commandment to perjury only in a publick cause and so thought light of customary Oaths these were but matters of laughter and the people by their permission and approbation in their common speeches and communications swore by Heaven and by Earth by their Heads and by Jerusalem and he that did so did not lose the reputation of a sober Man The Lord Jesus protests against this abuse too and lets them see that He who forbid Perjury did forbid these common and customary Oaths too and was resolved to revenge and punish the Offenders for so doing and did not so much as permit strong Asseverations in common discourse and ordinary matters but allow'd only bare Affirmations and Negations Loving those that loved them and doing good to them that did good to them they thought was all that God required in that Royal Law Thou shalt love thy Neighbour as thy self Hating their Enemies or doing them all the mischief they could they look'd upon only as a venial extravagance of passion So they did but perform the task and duty of Prayer they did not think any sin could be committed in the manner of the performance and therefore wandring thoughts and affectation of vain glory or laying the stress upon the length of Prayer they thought were no sins at all or if sins not worth regarding or confessing And by the same Rule they walk'd in their Alms and Fasting thinking the letter of the Law required no more than the outward observance of the duty as for a suitable frame of heart they did not look upon the want of it as damnable or worth their care to get it supplied from Heaven Thus these Men lessen'd and extenuated their Offences and having once brought them into the number of little Sins they excluded them from their care and would not suffer their Consciences to be troubled for them and though they had very severe Exercises and disciplined their Bodies to a miracle yet they made watching against little Sins no part of their exercise and this neglect draws that dreadful protestation from the Son of God Matth. 5. 20. I say unto you That except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of God What these little Sins are and how they may be known is a Question that any Man of common sense may soon satisfie and resolve himself in that will either compare his actions with the precepts of the Gospel or attend and observe his own neglects or the practices of such of his Neighbours that in the Eye of the World pass for sober Men and yet are no thorough-paced Christians How few are there that make conscience of curbing their passions of being concern'd for the sins of others of giving Alms according to their ability of speaking truth when they are in danger of losing something by the truth of obeying God more than Men of being more careful to please the Creator than the Creature of attention in a Sermon of fixing their thoughts and affections upon God in Prayer of ruminating upon what they hear of doing good to them that hate them c. Neglects of such Duties pass for Peccadillo's and cunning frauds dissimulations officious lyes false warrantings secret over-reachings mincings of Oaths telling of unchaste passages churlish behaviour unkindness to enemies revenge of Injuries hatred of a Brother adulation flattery laughing at good counsel slighting of Fraternal correption wanton Songs scoffings at Ministers rash censuring and judging and contempt of others or pride in Cloaths Patching and Painting talking extravagantly over a Cup of Wine sleeping at Church carelessness in devotion are Sins which few people take notice of looking upon them as offences of the smaller size and as things easily pardoned as they think by Him who delights not in the death of a Sinner But Sirs as little as these and other Sins may seem in your eyes we have a Commission from the Allmighty to tell you that you cannot be Christians except you exercise your watchfulness against all those sins which the World is pleased to call by other names then the Holy One of Israel is pleased to put upon them A Christian hath Vow'd to strive against all sin whether great or small This Oath of God is upon you and in your Baptism so much you promised and so much you have since confirm'd by approving that your solemn Initiation or Introduction into the visible Church of Christ. Will ye be false to your promise Will ye break your Vow Will ye Abjure what then you gave your consent to Deceive not your selves these sins are not little ones you only call them so that you may more freely commit them and that your hearts may not smite you for them You mistrust they may provoke the Allmighty to anger and that you may not be discompos'd with the thoughts of Gods Indignation you look upon them as trifles Such sins formerly were no little sins when men were better Christians then now they are it 's only the great Debauchery and Viciousness of the age we live in that makes them so But shall this Age prescribe Rules to God to govern himself by Shall the Wickedness of the Times oblige God to condescend to Mens Impiety and in Complaisance to their Folly cause him to make no more of their sins then they are pleas'd to do Shall Men willfully blind tell the Allmighty what colour their sins are of or how he must interpret them that searches the heart and the reines Can any sin be little that is committed against an Infinite Majesty Can any Affront be small that 's levell'd against him whose Brightness dazles the eyes of Angels
These hinder men from going on from virtue to virtue and like a Moth eate away the beauty and splendour of their virtues Indeed while you go on in these little sins you cannot rationally suppose that your Names are written among the Candidates of Heaven for Conversion makes the Soul cautious even of the appearance of sin and he is yet a stranger to the work of Grace that hath not learn'd to avoid the occasions of evil and he certainly begins at the wrong end that begins to subdue his obduracy and hardness in sin by suppressing the outward act for it is the evil thought that causes delight delight consent consent action action habit habit custom custom perseverance and perseverance hardness therefore he that means to crush the corruption must begin at the little sin the evil thought or else he doth but beat the air and like the Boy in the story that thought to pour out the Sea into a Nut-shell attempt impossibilities Christians The Day will come when every thing shall be call'd by its proper name and O how will you be surpriz'd when the sins you look'd upon as inconsiderable and unworthy of your deep repentance and circumspection shall be represented in Magnifying Glasses and appear as they are indeed dreadful and terrible Wo to them that call evil good and good evil saith God Esay 5. 20. a threatning pronounced not only against such as give Virtue the name of Vice and Vice the name of Virtue but such also as make of great sins little ones and of little ones none at all This was the trade of the Pharisees and what serious Man can read the Judgments denounc'd against them by the Son of God and not be afraid of being guilty of their Errour Depart I pray you from the Tents of these wicked Men and touch nothing of theirs lest ye be consumed in all their sins cry'd Moses to the Children of Israel in the case of Korah Numb 16. 26. A Watch-Word I may give unto every one of you Do you know what terrour what anguish what plagues our Great Master hath threatned the Pharisees for their disregarding of little sins and will you participate of their ruine Come Christians believe the Word of God before your deceitful hearts That will tell you what is offensive to God and shew you that even the least sin deserves tears more than laughter and sorrow more than mirth and divertisement That will tell you that even these Children of Edom must be dasht against the stones if you would have peace within and that as dead Flies cause the Ointment of the Apothecary to send forth a stinking savour so doth a little Folly him that is in reputation for Wisdom and Honour Eccles. 10. 1. That will tell you that a little Leaven leavens the whole lump and the only way not to be under a temptation of sitting down in the scorners Chair is not to walk in the counsel of the ungodly And to this purpose Barlaam in Damascene advises his Convert Josaphat Before all things in this exercise thy self even in the sedulous destruction of all thy evil thoughts that nobler conceptions may enter into thy mind and thy Soul may become a habitation of the Holy Ghost for from thoughts we come to actions and whatever work we undertake it hath its rise in our minds and as small as its beginning seems to be by degrees it grows bigger and by silent steps swells to a vast magnitude And for this cause let no evil custom exercise dominion over thee but while the shrub of sin is young and tender pull up the little root lest being grown strong and lusty it be past thy skill to eradicate it for from hence it is that greater sins get access to our hearts because we apply no early remedy to the lesser errours such as are roving thoughts immodest speeches and evil conferences and as it is in wounded Bodies if the slighter hurts and bruises be neglected the wound festers and gathers corruption and many times brings on death and excessive torments so he that 's careless of little sins calls for greater to attend him Christians There is not one Soul in Heaven now but what watch'd against such little sins when they sojourned here and if they did not mind them for some time yet they were forced to repent of them and to subdue and leave them before ever they saw the face of God in Glory If this Heaven be worth your care if this Glory be worth your pains if this Everlasting Rest be worth your endeavours O say not of any sin as Lot of Zoar Is it not a little one and my Soul shall live You may as well say I will break my Neck a little and I will cut my Throat a little and I will burn my self in Hell a little as harbour the smallest sin O Tremble at any thing that looks like it Beware of these Foxes these little Foxes that spoil the Vines Trust not these Vermin but destroy them utterly This is the way to keep your Garments white and to fit your selves for the Wedding of the Lamb and for those Mansions at which no unclear thing must enter Learn to die to the World for it 's your fondness to that which blinds you dulls you darkens your Understanding and perverts your Affections raises clouds and mists before your eyes that you cannot see your duty or your sins and eclipses the light of your minds that you can see nothing but grosser offences if you would have that Sun shine out clearly you must not suffer this Moon to interpose between your sight and it This Moon is your love to the World which will put other constructions other interpretations on your sins than your naked Reason would do Set the Goodness of God before you Reflect much on his Favours Ruminate upon his Mercies The Divine Goodness is of a melting constraining nature and the more lively you represent it to your minds the more it will compel you to part even with the least transgression Fancy you hear God pleading with you Sinner What Iniquity hast thou found in me Thou owest thy Life and Being to me and all the Blessings thou hast are mine Canst thou be so unkind so inhumane so ingrateful as not to crucifie so small a sin for my sake If I should withdraw my presence from thee take away all I have given thee wouldst not thou complain and mourn But what mean these Provocations Why dost thou compel me to cast thee off Look back and see whom thou dost offend by these thou callest little sins It is thy greatest Benefactor and is not he worth pleasing that hath greater things in store to bestow upon thee if the favours he hath already showred down upon thee can make thee intirely his Think you hear such a Voice behind you Compare your losses with your gains Your little sins are commonly your gainful sins they are sins wherein your carnal ease and
Accomplishments fall short of its Glory and he that hath it offers a more acceptable Sacrifice to God than he that kills the Cattle upon a Thousand Hills and lays them upon his Altar This is the Livery of the Citizens of Heaven and that which makes Saints and Angels so happy is their perfect Charity Our love to God is nothing but froth and smoak without it and he 'll never believe that we prize his favour while we are loath to venture on a duty he is so much in love with This makes a Man a living Man without this Religious Societies are no better than Hells as St. Jerom phrases it and the Inhabitants of Convents no better than Devils Put on Sackcloth tear your Flesh fast your selves to Death lie on the hard Ground walk in black pray whole days together without Charity you are not yet arriv'd to the Perfection of Apostolical Holiness X Exercise Conscientiously and faithfully to discharge the Duties of our several Relations Callings and Conditions an Exercise injoyn'd Ephes. 6. 1 2 3 4 5 9. Col. 3. 18 19 20 21 22. Col. 4. 1. 1 Pet. 2. 17 18. Tit. 2. 2 3 4 6 9. Hebr. 13. 17. 1 Tim. 3. 2 3 9 12. Rom. 13. 1 2 3 4 5 6 7. Let a Christian work never so hard if he make not this conscientious discharge part of his work he works as those that built the Tower of Babel to no purpose rolls Sisyphus's Stone and like Subterraneous Spirits that are to be seen in Mines with great labour and industry does nothing What I mean by several Relations Callings and Conditions no Man can be ignorant of that hath heard of such Names as Father and Mother Parents and Children Masters and Servants Husbands and Wives Tutors and Scholars Magistrates and Subjects Ministers and People Rich and Poor Old Men and Young Men Bond and Free Noble and Ignoble Tradesmen and Gentlemen If the Exercise commanded in the Text be universal then certainly all these have their Task all these are bound to exercise themselves in Duties belonging to the relation or condition they are in And 1. How do I exercise myself unto Godliness as a Father or Mother of Children except I shew them a good example except I behave my self decently gravely soberly and modestly before them that they may learn nothing that 's ill by my carriage Except I breed them up in the fear of God talk to them of the odiousness of Sin and beauty of Holiness instruct them in the ways of God and pray with them and for them except I provide for them not only for their Bodies but their Souls too except I admonish them in the Lord check them for their sins reprove them for their faults and correct them early for any undecent action or expression except I oblige them to use reverence and respect to their Father that begot them and their Mother that bore them except I instil conscientious Principles into them Principles of Justice Honesty Goodness Meekness Patience and giving every one their due except I enquire into their Devotion whether and how they read and pray and hear except I watch their actions their eating and drinking sleeping working writing studying playing and see whether they keep within bounds or no except I examine them what progress they make in Piety whether they make conscience of secret duties whether they are respectful and obedient to the Ministers of the Word of God whether they be attentive in hearing Sermons whether they delight in keeping the Lord's Day holy and what apprehensions they have of their spiritual and eternal condition how they spend their time and whether they apply themselves to those Virtues they read and hear of whether they do not indulge themselves in pride or lying or envy or hatred or revengeful desires whether they are tractable and live up to the Rules and Precepts I give them 2. Then I exercise my self unto Godliness as a Child as a Son or Daughter when I follow the good Instructions of my Parents when I obey them in every lawful thing when I have an honest desire to please them and a filial fear of their displeasure when I do not lose my respect to them though I am got out of their jurisdiction nor deride them for their infirmities but like the Sons of Noah cover their nakedness with the Cloak of Charity when I speak of them and to them with reverence when I take their admonition and correction kindly when I seek to promote their honour credit and reputation when I attend to their good counsels and am guided by their discretion and wisdom and good example when I imitate them in their seriousness and when I hearken to their Instructions and do not forsake their Law when I neither Marry nor settle my self in the World without their advice and am govern'd by their direction more than by mine own determination when I express my grateful resentment of their kindnesses and study how I may requite their paternal care and love when I interpret all they do or say candidly when I respect them though they are poor and bear the same love to them if they be sunk into a low condition that I would have done if they had been advanced to the highest pitch of prosperity when I relieve them in their distress support them in their want and like Aeneas carry them out upon my shoulders to save them from fire and danger when like that happy Daughter in Pliny I feed them with mine own blood and like the Children of Catania of old rather endanger my self than see them perish when in their unlawful commands I shew passive obedience and where I cannot obey them for Conscience sake suffer their anger and the effects of it patiently without traducing of them or exposing them to the scorn and laughter of Men when like the Rechabites I obey them in things lawful yet difficult and suffer not the uneasiness or hardness of the task to discourage me from acting according to their Prescriptions 3. How can that Man be said to exercise himself unto Godliness as a Master of a Family that is himself a slave to sin and to the Devil that either drinks or swears or cheats or lyes and in stead of discouraging his Servants from any of these sins doth rather tempt and entice them to these transgressions That is regardless of his great Master in Heaven to whom ere long he must give an account of his Stewardship That is indifferent what becomes of his Servants Souls and is not much concern'd whether they are ever like to get to Heaven so they do but do their business well on Earth That makes nothing of God's Commands and lives as if the Precepts of the Lord Jesus did not belong to him That gives himself to laziness and idleness and thereby teaches his Servants to do so too That makes no Conscience of redeeming the
to all that converse with me and I must learn to be meek even to those which I have power over to those which are under my Charge and whom I could by stripes and threatnings force into respect and obedience and when justice and conscience oblige me to punish even in that punishment my mildness must be seen I must learn to be a Lamb and to imitate the softness of Wool for nothing appeases the angry Elephant as the meekness of the former and nothing resists the fury of Cannon-shot like the softness of the other I must not give over till I have brought my self to a temper whereby my passions may be calm and quiet and serene while those about me and who chide me and are angry with me make a fearful noise and are transported with indignation My Self-resignation may possibly serve me to leave my self to the Will and Direction of God in the enjoyment of moderate Prosperity but here I must not rest but advance this Virtue to a far higher pitch that come what will whether Weakness Feebleness or Lameness or Agues or Fevers or Consumptions or Falling-sickness or the Stone or the Gout or Poverty or Nakedness or contempt or loss of Friends or loss of Father Mother Children Sisters Brothers Relations Benefactors Money Lands Houses c. I may conform entirely to the Will of God My Obedience may lead me to do several things God hath commanded but I must drive it farther and learn to obey God readily humbly chearfully universally indefatigably learn to obey him in things that cross my inclination my temper my sensual appetite that are against my profit my temporal Interest my honour and my natural desires without disputing evading or perverting his Commands and though I apprehend not the reason of his Commands My Modesty may oblige me to bashfulness in asking but I must exercise it into greater perfection till I hate detraction shun contention avoid boasting keep secrets committed to my breast fly idleness watch against imprudence strive against irreverence and leave all affectedness My Temperance may make me cautious and afraid of eating or drinking more than nature requires but this is not the only effect it must work in me but it must teach and oblige me to go on and avoid curiosity in Diet Cloaths and Furniture and bring me to Self-denial in Sleep Recreations Words Gestures to ruling of my Affections and to purifying of my Thoughts and Imaginations My Moderation is not come yet to its full growth while I do no more but fear overvaluing sublunary comforts beyond their intrinsick worth and the end for which God doth allow them but I must make the virtue larger it must grow in me like the Lillies and spread its branches as the Cedars of Lebanon I must learn to keep my delight and mirth in outward enjoyments within bounds I must learn to moderate my grief when they are taken away in a word weep as if I wept not rejoice as though I rejoiced not and buy as though I possessed not and use the World as if I used it not I must learn to be moderate in my contests with my Neighbour moderate in my censures moderate in my passions moderate in my principles moderate in my judgment moderate in disputes about Religion My Love to God is but weak if I only stand up to vindicate his Word and holy Oracles assert their Divinity and their Truth but I must blow the fire into flames learn to embrace mean and painful things for God to bear incommodities in duties with patience to be undiscouraged in succesless Labours root out Vice and plant Virtue in all that depend upon me My love must be so exercised till God becomes the life of my Soul the light of mine eyes and till I can say Lord Here I am send me give me Grace to do what thou dost command and command what thou wilt I am my beloveds and my beloved is mine Let him kiss me with the kisses of his lips for his love is better than Wine O my love my life my desire my delight my riches my treasure my all my happiness my hope my comfort my beginning my end too late have I known thee too late have I loved thee O that I had loved thee sooner My Charity to my neighbour is but in its infancy while I am only civil and respectful to him without prejudicing my self but it must be exercised and it will grow large and lovely extend to his Soul as well as to his body teach me to be tender of his credit compassionate to his calamities helpful in his distress to rejoice at his prosperity to admonish him to holiness to encourage him to good Works and to forgive him even as I hope to be forgiven in the day of our Lord Jesus My Repentance must not only fill me with melancholy thoughts about another life nor teach me only to suppress the sins I have been guilty of but I must learn to strike at the root of sin it must elevate my Soul and make it fruitful in all good works and I must learn to hate sin as much as I loved it before and to answer my degrees of sin with my degrees of contrition and my measure of vanity with my measure of sanctification and righteousness My Redeeming the time must not only make me spend some hours in private devotion but I must learn to improve opportunities whereby my better part may be exalted not to allow my self in idleness to do that which is worth spending my time in not to spend it in sin or satisfactions of the Flesh to part with vain thoughts and projects to rise early if my strength will permit to be industrious in my Calling to season my natural and civil acts and the Works of my Profession with holy contemplations to remember what will stand me in most stead after death and so to number my days that I may apply my heart unto wisdom even unto that wisdom which consists in Knowing and doing the Will of God in procuring Peace and Pardon in mortification of our Lusts and in conformity to Christ's example Then I exercise all these Graces when I work them into greater solidity of seeble make them lusty and vigorous and of fickle and uncertain make them fixed constant and immoveable till I come to abound in the work of the Lord Jesus and into this strength and glory they may be wrought by the assistance of Gods Free and Generous Spirit who is nigh unto them that call upon him unto all such as call upon him in truth I dislike not the practice of some Christians that do exercise some particular Grace more than the rest and render themselves eminent in it and make it their chief business to be ready prompt and accurate in it as Gregory the Great whose excellency lay in entertaining Strangers as the pious Lucius of France who took great delight in visiting Hospitals and serving the sick with his own hands as
my time in idleness Have I taken care to spend it for Eternity As for the Mind Have I endeavour'd to disposses my Mind of Evil thoughts to day Have I called in Pious and Spiritual Reflections Have I resisted Wandring thoughts in Prayer Have not I suffered worldy thoughts to eat out the virtue of my Prayers Have I in my supplications represented to my Mind Gods Greatness Goodness Majesty and Holiness And was I sensible of my Spiritual Wants and Necessities all the time Have I been much in holy Ejaculations to day Was God first and last in my thoughts when I Waked this morning and went to Rest last night As for the Conscience Have I made Conscience of the least Sins to day Have I conscientiously discharged the Duties of my several Relations Have I done as a person in such a Relation would and should have done Have I made Conscience of doing a thing which I have either known or feared to be a Sin Have not I made light of Sin Have not I laught at those Sins I should have Mourned at Have I been concern'd at other Mens Sins as well as at mine own As for the Passions and Affections Have not I given way to the Workings of Pride and Anger to day Have not I been angry with my Neighbor without a Cause Have not I in a Passion given men ill Language Have not I said that in my Wrath which now I wish I had not Have not I been fiery and hot upon very slight and trivial occasions Have not I mistrusted Gods Providence Have not I been more careful about making provision for the Flesh than about enriching of my Soul Have not I found greater joy in temporal than in spiritual Blessings Hath not such a vanity such a Present such a Gift affected and ravished me more than the news of Gods Grace and Pardon and the influences of the Holy Ghost Have I watcht against Wrath and Envy and Malice and immoderate Grief and carnal Mirth Have I got ground of such a corruption Have I been better to day than yesterday Have I serv'd God without distraction more to day than I have done formerly Such questions as these you may put to your Hearts if you mean to take your outward and inward man into consideration But then 2. If you had rather make the Ten Commandments your Rule the Account may be taken in this manner As to the First Commandment Have not I this day confided in the Creature more than in the Creator Have not I been wilfully ignorant of some Truth that hath been brought to my Ears Have not I despised God by rejecting some motions of his Holy Spirit Have not I lived to day like a Man that doth not believe the Promises and threatnings of God Have not I doubted of some Truth revealed in the Word of God or lived as if I had doubted of his Providence Hath my Faith been lively this day Did not I sink into carnal Security Have I exercised my Hope in God Have I expressed my love to God to day Have not I loved some outward thing more than God Hath not my love to God been in words only Hath it discover'd it self in actions Have I desired to be at peace with God and to be united unto him more Have I done nothing that hath savour'd of hatred or contempt of God As to the Second Commandment Have I feared God to day and have I feared him more than all the men I have had to do with Have I been very cautions of offending him Have I abhorred the motion when I have been tempted to any Evil Have I obeyed God in sincerity Hath there been any known Sin that I have not shunn'd or hath there been any known Duty which I was not more forward to perform than to omit Have not I exalted my self or thought my self better than my Neighbours Have I given God all the Glory and have I spoke very modestly of my self Have not I been peevish and impatient under such a Providence that hath crossed my Designs Have not I indulged my self in Hypocrisie Have I been more desirous to be than to seem good Have I given God that Worship to day which is due to him Have I prayed to him in Truth and praised him with joyful Lips As to the Third Commandment Have not I this day neglected an opportunity of giving good Counsel and Advice to men related to me Have not I shunn'd discourses of God and Holiness Have I admired and adored Gods Holy Attributes Have not I broke forth into rash Oaths Have not I been ashamed of standing up for the Glory of Gods name Have I trembled to see God abused Have I shew'd Courage and Resolution when I have seen or heard my God dishonour'd Have not I scandalized some Persons by my Actions Have not I abused my Christian Liberty Have I magnified Gods Mercies and dared to own God in the Blessings I have received Have not I extenuated or denied Gods Mercies Have not I neglected the Gifts of God that are in me Have not I by my lukewarmness betray'd Christ's Cause Have not I neglected my Duty of Prayer upon the account of some Wordly Interest Have not I begg'd of God things contrary to the Will of God As to the Fourth Commandment which doth in a special manner respect the Lords day Have I gone this day with joy into the House of God Have I heard the Word and treasured it up in my Heart Have not I aimed more at the information of my Judgment than at warming my Affections Was it Curiosity or Piety that led me to the Temple Have I gathered my thoughts together in the publick Prayers of the Church and hath my Heart and Desires gone along with the Supplications the Minister of God put up to Heaven Have not I thought of my Trade and Farms and Oxen while I have been repeating the words after Gods Minister Have I meditated and bid my thoughts fly up to Heaven to take a view of my Eternal rest Have I Read in private Have I called my Family together read to them instructed them made them give me an account of what they remember Have not I preferred my Worldly profit to day before my Duty Have not I stayed away from the publick Worship of God for wordly Gain When I received the Holy Sacrament to day were my thoughts fixed on the Cross of Christ Was my Soul affected with the Mystery of Gods love Did my Sins grieve me when I beheld Christ Crucified Did the sight of Christs Crucifixion fill me with indignation against my Sins Did it fill me with serious deliberate Resolutions to watch against them Did it fill me with Praises and Adorations of the stupendious Humiliation of the Son of God Did it make me resolve to imitate him in his Holiness Have I according to the Apostles Command laid in store as God hath prospered me the foregoing week Have I laid aside somewhat of my Gain for Pious uses
to give to them that need Do I respect Gods Ministers Do I love them Do I communicate to them that teach in all Good things Do I forbear with their infirmities Do I obey them in things that tend to my Salvation Do I give them that which is due to them Am I kind as well as just to them especially to those who faithfully labour in Gods Vinyard As to the Fifth Commandment Have I acted this day as a Father as a Mother as a Master as a Mistress as a Magistrate as a Tutor as a Son as a Daughter as a Servant as a Subject as a Pupil as an old Man as a young Man as a Husband as a Wife as a Minister as a Hearer as a Maid as a Widdow as a rich Man as a poor Man ought to act and as they are commanded by the Holy Ghost to act in their several Stations Have I been thankful for Kindnesses shew'd me Have I kept my due distance to my Superiours Have I been officious to my Equals kind to my Inferiours Have I studied gravity in Words Actions Gestures and Postures and Behaviour Have not I spoke Evil of Dignities Have not I been a Respector of Persons Have not I connived at Sins in my Children or Friends which I have reprov'd in a Servant or one in a low Condition Have not I been negligent in providing for my Family Have not I spent that time in idleness which should have been spent in working in my Calling As for the Sixth Commandment Have I been just in all my Dealings this day Have I hurt no body in Word or Deed Have I moderated mine Anger Have I been easily reconciled to persons that did offend me Have not I studied Revenge Have I look'd up to Heaven when I have been reproach'd and minded the Supreme Cause that suffered this reproach to fall on me for my Sins more than the Instrument or Person that abused me Have I been willing to decede from mine own right for peace and quietness sake Have not I been Cruel Harsh Morose Ill-natur'd to Men Have not I begun a Quarrel or encouraged it when it was begun Have I been sorry and troubled for any injury that hath been offer'd to my Neighbour Have I been compassionate tender-hearted Have I discharged the Duty of a Friend to those whom I have made believe that I was their Friend Have not I pretended Friendship when I had no love for them Have not I dissembled with men flatter'd them given them fair words when in my Heart I hated or despised or undervalued them As for the Seventh Commandment Have I maintained Chastity this day Have I watched over my Thoughts Inclinations and Desires Have I abhorr'd all obscene filthy and impure Communications and Actions Have I been very moderate in my Eating Drinking Recreation Cloathing and Desires after these outward Comforts Have I dash'd all evil Concupiscence in my Soul in its Birth and when first I felt it stirring Have I been troubled when I have heard of the Adulteries Fornications and Lasciviousness of other men If I met with any immodest or undecent Sight did I turn away mine Eyes and impregnate my Mind with Arguments and Reasons against any sinful complacency As for the Eighth Commandment Have I come justly by those things I have gain'd this day Do I possess nothing that hath been got by Deceit or Oppression Have I been faithful to my Trust Have not I suffer'd my Neighbour to be wronged when I might have prevented it Have not I been guilty of Covetousness Or have not I been guilty of another Extreme which is Prodigality Have not I thought much of giving something to the Poor while I have spared no cost to adorn my Back and feed my Belly considering the Plenty God hath given me Have I been Hospitable and glad to feed some Stranger or poor House-keeper at my Table Have I not spent Money upon my Sin and Pride or Wantonness Have not I consented to another Mans Injustice If I have wronged or deceived my Neighbour am I willing and ready to make restitution As for the Ninth Commandment Have I spoke nothing but Truth to day Have I kept my word to day Have I perform'd what I promis'd either to God or Man Have not I by Equivocations Palliations of Sins and Mental Reservations sought to put a Cheat upon my Neighbour Have not I been voluntarily ignorant of such Deceptions Have not I reported things for certain which at the best have been but doubtful Have not I been peremptory in accusing my Neighbour of an Error when nothing but a conjecture or surmise rais'd the Accusation Have I been candid and open-hearted in my Dealings Have not I betray'd the Secret of my Friend Have not I been wavering in asserting the Truth Have not I been very forward to censure others Have I been silent when I have had no certain knowledge of things and have I been willing to be better inform'd by others Have I patiently heard what men could say for themselves And have not I given Judgment before I have heard the Cause As for the Tenth Commandment Have I been contented this day with that condition God hath allotted me in this World Have not I grumbled and repined that God hath not provided so well for me as he hath done for others Have not I been wishing that I were in such a rich mans Case or that I had such a Estate as my Neighbour hath or that I had such a House such Means such Accommodations as he is Master of that I had as little to do and had as plentiful a Table and as prosperous a Life as he is blessed withal Have my Desires kept within their bounds and have not I been ready to determine what State and Condition is fittest for me And have not I thought my self wiser than God in fancying I might have done better in another State of Life than that he thought fit to place me in 3. In the same manner Christ's Sermon upon the Mount may be laid before us and our Hearts called to an account by such Queries as these Have I this day exercised any Poverty of Spirit Have I entertained low and humble Conceits of my self Hath my Heart been very indifferent as to these outward Conveniences and unconcern'd whether I have much of this Worlds Goods or no Have my Sins been a grief or trouble to my Soul Have they made me take on and mourn because I have offended a tender Father a gracious God a merciful Redeemer Have I studied Meekness and Gentleness in my Answers and Actions Have I felt a mighty hunger and thirst after Righteousness in my Soul Have I had an opportunity to shew myself Merciful and have I embraced the opportunity Have I look'd to my inward man and indeavour'd to purifie my Thoughts Desires and Inclinations Hath my Heart gone along with my Prayer Have I studied sincerity in Devotion sincerity in my Dealings and sincerity in all my Speeches
this nature were those Vows the Jews made to the prejudice of their Parents whereof Christ speaks Mat. 15 4. 5. It is a gift by whatsoever thou mightest be profited by me i. e. a Vow whereby Children that had any ill will to their Parents Vow'd their Goods and Monies to the use of the Church and by that means pretended they could not break their Vow and relieve their Parents To make Vows is as lawful now as it was in the days of Moses nor doth any command of the Gospel forbid us to enter into such Engagements Vowing is not an Appendix of the Ceremonial Worship but a dictate of the Law of Nature and who knows not how that the Gentiles by the instinct of this have made such Vows in time of danger and Necessity As we are Christians we are to give all diligence to make our Calling and Election sure and to make use of all wholesome things that may promote salvation and since these Vows do as much promote Religion as any other means it 's but reason we should think of them and not neglect such useful Obligations And to direct my Reader in this Exercise I shall shew him 1. when and upon what occasions such Vows may and must be made and 2. what Rules must be observ'd in the making 3. Incourage him to the making of them And 4. Enforce the Obligation to keep them after they are made 1. When and upon what occasions such Vows may and must be made And to this I answer I. In Time of great Trouble and Necessity I will go into thy House with Burnt-Offerings I will pay thee my Vows which my lips have utter'd and my mouth hath spoken when I was in trouble saith the Royal Psalmist Psal. 66. 13. 14. It was a time of fear and danger when Jacob enter'd into a Vow to consecrate the Tenth part of his Income unto God and Pious uses Gen. 28. 20. And it 's like it was in imitation of him that Alban the British King Vow'd the Tenth part of all his Goods to God when he was assaulted by the Normans And such Vows are ordinarily made upon condition that God do actually grant the Blessing we expect So the Children of Israel Numb 21. 2. If thou wilt indeed deliver this people into my hands then I will utterly destroy their Cities and so Clodoveus the French King justly Vowed when oppressed by the Almaines that if God would give him the Victory he would certainly become a Christian. And in the same manner a Christian may lawfully Vow in sickness that if God will restore him he will keep the day of his deliverance holy unto the Lord or if in a Storm at Sea that if God shall be pleased to bring him safe to Shoar he will give an hundred or two hundred Pounds or more to some Hospital And though God is no Merchant that sells his Gifts or Blessings yet in these Cases like an indulgent Master he is willing to encourage us to our Duty and to bring us to a sense of his Mercy and he is so far from taking these conditions in our Vows ill that very often he grants the Blessing for which we bound our Souls on purpose to make us in love with his Service and though the names of those that have Vowed and yet after their Vows have perished are not written down upon Tables as the Atheist Diagoras scoffingly said yet where God doth not grant the Mercy that is desired in the Vow it is either because he sees that the person Vowing is not in good earnest resolv'd to perform his promise or because the grant of the Blessing desired would prove an occasion of his greater dissoluteness or because he intends better things to the man that Vows than the things he begs or hopes upon his Vow to enjoy II. After some signal deliverance from Danger and Calamity To Vow after some such Mercy is a thing so natural with ingenuous Spirits that even the good-natur'd Seamen in Jonas c. 1. 16. though they were Heathen when the Sea ceased from raging feared the Lord exceedingly and offer'd a Sacrifice unto the Lord and made Vows Prodigious deliverances strike the Soul into amazement and a Man that hath any sense of the unexpected favour can do no less than Vow unto God some signal Devotion by way of Gratitude for the Mercy The deliverance is great and signal and the devotion ought to be so too The Vow shews that the Gratitude is hearty and nothing is so great an Argument that the sense of the Mercy is vigorous and lively as when we bind our selves to make returns some way suitable to Gods Benignity It cannot but be pleasing to God upon such occasions to Vow that either we will pray seven times a day with David or that we will allow something more than ordinary for charitable uses or that we will be more diligent in visiting the Sick the Widdow and the Fatherless or that we will go into such ill company no more or that we will shun such occasions of evil or that we will take care of some poor Children and either breed them up or keep them at School or get them to be instructed in the Principles of Religion or that we will employ so much time every day in working for indigent and distressed persons c. Such things as these are or may be all within our own power and consequently may lawfully be Vow'd and we have reason to believe that for Christ's sake God will behold these Free-will Offerings with a Gracious eye because they proceed from love and he that dwells in Love dwells in God and God in him saith the Apostle 1 Joh. 5. 16. III. When some strong Corruption is to be subdu'd and an easie matter will not make it yield When after many weak purposes we relapse into the Sin and notwithstanding our Resolutions against it now and then suffer our selves to be misled into it In such Cases where gentle Remedies will do no good it 's fit yea necessary to use stronger Medicines and where our Flesh doth baffle our good purposes to cross it with stronger Vows He that finds himself enclined to drink immoderately when he comes into company hath no better way to overcome the Sin than by Vowing either not to drink at all in such Societies or to drink but one Glass and no more or to abstain from such a Liquor which is apt to intoxicate him or not to come into company which he knows will tempt him to intemperance The man that finds himself subject to carnal pollutions may certainly forbear them if he will enter into solemn Vows never to be guilty of such sins again If the Swearer would make a Vow to God to give a Crown to the Poor if ever he swear again without all peradventure the Sin in a short time would die provided he hath Conscience enough to keep his Vow And all grosser Sins as gaming obscene discourses and Atheistical talk
Gifts to the Church to lay by somewhat for Alms to help and assist the Sick and to relieve Prisoners and Captives not only such as were within the Verge of the Town he lived in but others also Thus did those Men live under Riches as under Thorns and were sensible of nothing so much as this that great Wealth is but a great Temptation to be Vain and Sensual which made them use this Self-denial in their Incomes He that for a kindness he did to his Neighbour expected a Recompence was look'd upon as a Person greedy of filthy Lucre and he that could do nothing for his Friend without a Reward or prospect of some Profit to himself was censured like a Person ignorant of the Fundamental Law of their Religion Usury Interest and such names were scarce heard of among them and oppression was a thing which they thought none that named the of Name of Christ could be guilty of In a word they desired nothing so much in this World as to be quickly gone from it and they thought it the joyfullest news imaginable to understand that they were to be dissolved and to go to Christ. This was the Temper Nature and Constitution of that Commonwealth The Members of it looked mean and contemptible Nothing about them was pompous either in Cloaths or Dyet or Habitation or Houshold-stuff Such among them as were Noble or Learned or of a gentile Extract laid aside their Pride and all their swelling Titles forgot that they were better Born or Educated than others and became like their Brethren Plaiting and Curling the Hair was a thing that both their Men and Women proscribed from their care and they thought that labour lost which was employ'd on such Superfluities They were jealous of their serious frame of Spirit and therefore all such Dresses as might serve to infuse vanity into their Minds or damp their zeal to Religion they shunn'd as they did Houses infected with the Plague They minded no such things as Modes and Fashions nor did any new Habit or Ornament that came up entice them to imitation Decency was their Rule and Modesty the standard of their Habit and Conversation They wore nothing about them that was either Costly or Curious and their greatest study and contrivance was how to advance their Souls and make them fit for the Wedding of the Lamb Laying on either White or Red upon the Face or disfiguring it with something black and of Kin to Hell they knew not what it meant Their Garments were either Linnen or Woollen or Furr or Sheeps-skin and their Furniture Mean and Homely Without God they attempted nothing and whatever Enterprize it was they betook themselves too they sanctified it by Prayer and Supplication If they went out either to sow or to Plough or to Reap or to Build God's Blessing was first sought and begg'd and they never put on their Cloaths but entertained themselves all the while with some holy reflections Theaters and seeing of Plays they hated as a thing contrary to their Profession and though the Heathen despised them for it look'd upon them as unsociable Men of pittiful Spirits Strangers to the Art of Conversation Melancholy Wretches Brethren of Worms and no better than Vermin of the Earth yet they mattered not their Censures and triumph'd more in a good Conscience than the other could do in all the Vanities and Glories of this present World The Worlds Contempt was their Glory and they were proud of being Scorn'd and Undervalued by the vulgar Crowd that they might with greater earnestness long after a better Inheritance If any wanted Business he would find some and they that had no need to work for their living work'd for the Poor Idleness they had an aversion from as from the root of Evil and Great Men and Women would do something which the Needy might be the better for The greatest Lady would not disdain to Spin or Sow or Knit for her distressed Neighbour and like Bees they were ever busie and employed for the common Good The love of the World was death to them and they thought it a certain Sign that they had no Portion in Christ if they should serve both God and Mammon To be in the World and not of the World was their Motto and to be other Men than they seemed to be was the thing they chiefly aimed at They seemed to be profane because they would worship no Heathen Gods but were the devoutest persons in the World to the true God and they forgot to be Men that they might be the better Christians Not a few left their high Places and great Dignities to become Christians and chose to be low and contemptible in the World that they might have no impediments in their way to Heaven Servants never concern'd themselves to get their Freedom for their Masters were Christians and themselves were so both chearfully discharged their Duties one to another and consequently lived in perfect Peace and Unity Many Servants that might have had their Freedom would not because they lived sufficiently happy under their Believing Masters and while they saw nothing but love in their Masters their very Bondage was perfect Freedom Where a whole Family was Christian they all did rise together and at one and the same time Pray'd and Read and Sung Psalms and observed one way and custom in their Devotions If one Family had any thing to do more than ordinary the neighbouring Family would help them If one was to Fast his Neighbour Fasted with him If one was to pray for some signal Blessing his Neighbour did Pray with him if one wept his Neighbour did weep with him if one Mourned his Neighbour Mourned with him as if both had committed the same Sin In a word they had their Joys and Sorrows common and they might be said to be all in one and one in all In their Meals they were temperate so Abstinent that our Fasts were but their ordinary way of Living and indeed one reason why they were so holy at their Tables was because for a long time either before or after Meals they constantly received the Eucharist And in such Meetings they made love one to another made their Friendship inviolable for they Seal'd it with the Blood of JESUS These were true Love-Feasts and they were managed with that Gravity Chastity and Modesty and Singing of Psalms that the World might see it was a preparation for a greater Supper Their Houses were open to Strangers as well as to their Friends and Neighbours and where the Traveller could produce a Certificate that he was a practical Christian he could not fail of a most hearty Welcome Hospitality was their Badge and he that would not receive a Brother into his House because Poor and Ragged was either forbid the Church or not suffered to come into it Their Pastors and Rulers obliged them to certain Fasts but besides those of their own accord they chastn'd themselves very frequently In their Fasts they were