A
brief
and
practical
Discourse
of
ABSTINENCE
in
time
of
LENT
.
Matth
.
4.
2.
And
when
he
had
fasted
Forty
Days
and
Forty
Nights
he
was
afterwards
an
hungred
.
NOt
to
trouble
you
with
any
needless
enquiries
into
this
mysterious
Fast
of
our
blessed
Saviour
;
I
shall
treat
of
it
no
otherwise
than
as
matter
of
example
to
us
,
and
shall
endeavour
only
these
two
things
,
First
.
To
evidence
our
obligation
to
the
Vertue
of
Abstinence
;
especially
at
this
time
,
so
solemnly
observ'd
by
the
Christian
Church
ever
since
the
Apostles
days
.
Secondly
.
I
shall
recommend
it
from
the
consideration
of
those
good
Fruits
and
Benefits
that
result
from
it
.
As
to
the
first
;
if
Abstinence
be
a
Christian
duty
,
the
neglect
of
it
must
be
our
sin
;
and
whether
we
be
obliged
to
it
or
no
,
we
may
soon
be
advised
by
the
many
precepts
and
examples
both
of
the
old
and
new
Testament
.
It
hath
been
observed
long
since
,
that
God
was
pleased
to
impose
on
Adam
in
Paradise
only
one
Precept
,
and
that
was
Abstinence
;
of
the
tree
of
knowledge
of
good
and
evil
thou
shalt
not
eat
;
for
in
the
day
that
thou
eatest
thereof
,
thou
shalt
surely
dye
,
Gen.
2.
17.
if
in
the
state
of
innocence
we
ought
to
abstain
,
much
more
in
this
state
of
our
corruption
.
Examples
of
the
old
Testament
are
not
a
few
,
as
of
Esther
,
Nehemias
,
Ahab
,
the
Ninevites
,
of
David
,
Psal
.
69.
I
wept
and
chastened
my
Soul
with
Fasting
.
Upon
these
I
shall
not
insist
,
lest
possibly
some
may
imagine
them
not
so
obligatory
to
us
Christians
:
but
I
shall
manifest
it
out
of
the
new
Testament
.
Our
blessed
Saviour
enjoyns
it
,
Matt
.
6.
17.
But
thou
when
thou
fastest
,
anoint
thy
Head
and
wash
thy
Face
,
that
thou
appear
not
unto
men
to
fast
,
but
unto
thy
Father
which
is
in
secret
;
and
thy
Father
which
seeth
in
secret
shall
reward
thee
openly
.
Here
he
establishes
the
duty
in
prescribing
the
manner
how
we
ought
to
perform
it
;
as
in
the
same
Chapter
he
advises
concerning
Prayer
and
Almsgiving
;
when
thou
prayest
and
when
thou
givest
thine
Alms
,
be
not
as
the
Hypocrites
are
,
&c.
presupposing
and
establishing
all
these
Duties
,
while
he
directs
us
in
the
manner
of
them
.
Likewise
he
confirms
it
Matt
.
9.
15.
Jesus
said
unto
them
,
can
the
Children
of
the
Bridechamber
fast
,
so
long
as
the
Bridegroom
is
with
them
;
but
the
days
shall
come
when
the
Bridegroom
shall
be
taken
away
from
them
,
and
then
shall
they
fast
;
that
is
,
this
vertue
of
Fasting
will
be
more
seasonable
after
my
Death
,
and
then
shall
it
be
practised
by
my
Followers
.
And
accordingly
't
was
verified
in
the
practice
of
the
Apostles
,
and
first
Christians
,
immediately
after
his
Ascension
,
as
we
read
Acts
13.
3.
Again
,
the
Evangelist
St.
Luke
records
it
,
to
the
perpetual
commendation
of
Anna
the
Daughter
of
Phanuel
,
that
she
was
a
Widow
of
about
Fourscore
and
Four
years
,
and
departed
not
from
the
Temple
,
but
served
God
with
Fastings
and
Prayers
night
and
day
.
Nay
our
blessed
Saviour
recommends
as
a
means
of
expelling
the
Devil
,
and
consequently
all
naughty
suggestions
of
the
Devil
,
Matt
.
17.
21.
Howbeit
this
kind
goeth
not
out
but
by
Prayer
and
Fasting
.
Lastly
,
St.
Paul
instructing
the
Corinthians
about
Conjugal
Duties
,
1
Cor
.
7.
adviseth
them
,
Defraud
not
one
the
other
,
except
it
be
for
a
time
,
that
you
may
give
your selves
to
Fasting
and
Prayer
:
to
all
which
I
shall
add
,
that
Divines
in
their
Bodies
of
Divinity
do
all
teach
the
necessity
of
this
Duty
,
even
our
Dissenters
themselves
,
though
they
find
fault
with
it
in
us
,
can
yet
appoint
their
own
times
of
Abstinence
,
and
impose
them
too
,
when
they
think
good
.
The
Application
of
this
Doctrine
concerns
two
sorts
of
Persons
,
First
the
ignorant
who
have
need
to
be
inform'd
;
Secondly
such
as
confess
it
their
duty
,
but
never
practise
it
.
The
former
I
hope
may
see
their
mistake
of
supposing
it
rather
a
Popish
than
Christian
duty
.
The
later
I
wish
may
remember
our
Saviours
words
Luke
12.
47.
The
Servant
which
knew
his
Lords
will
,
and
did
it
not
,
shall
be
beaten
with
many
stripes
.
And
now
I
consider
that
it
is
our
Duty
especially
at
this
time
,
so
universally
observed
by
the
Christian
Church
ever
since
the
Apostles
days
.
Whosoever
shall
desire
to
inform
himself
concerning
the
original
of
the
Quadragesimal
Fast
,
will
find
the
chief
reason
to
have
been
the
Imitation
of
our
blessed
Saviours
Example
:
though
other
reasons
be
not
wanting
;
As
the
preparing
our selves
by
a
solemn
Abstinence
of
Forty
days
for
the
Reception
of
the
blessed
Sacrament
at
Easter
;
whereunto
the
Christians
of
all
ages
(
excepting
those
of
phanatical
Humours
)
have
thought
themselves
obliged
;
which
reason
is
given
by
St.
Hierom
in
his
Comment
on
Matt
.
5.
The
want
of
a
pious
disposition
and
preparation
before
our
religious
duties
of
Prayer
and
receiving
the
holy
Sacrament
,
is
perhaps
the
reason
that
we
are
so
little
the
better
for
them
.
Another
reason
is
,
that
the
quadragesimal
season
is
much
about
a
tenth
part
of
the
year
.
That
God
hath
commanded
the
Tenth
of
all
things
to
be
devoted
to
his
Service
;
that
while
nine
parts
are
allowed
to
our selves
,
we
ought
to
dedicate
a
Tenth
of
our
days
to
some
more
than
ordinary
recollection
of
our selves
and
repentance
towards
God
.
But
some
will
needs
refer
the
Institution
of
Lent
to
politique
reasons
only
:
though
it
be
too
antient
to
have
been
instituted
upon
any
such
account
.
The
primitive
Church
doubtless
intended
Devotion
,
not
Policy
,
in
her
solemnities
of
it
:
and
the
same
our
Church
intends
now
.
To
observe
a
time
of
Abstinence
upon
prudential
or
politick
reasons
only
,
were
no
fasting
for
Religion
:
and
it
is
to
be
remembred
,
that
the
Abettors
of
this
prudential
Opinion
are
not
very
famous
for
any
Religion
.
That
it
was
first
observed
in
commemoration
of
our
blessed
Saviours
Forty
days
Fast
,
St.
Austin
affirms
;
Quadragesima
authoritatem
habet
ex
Evangelio
,
quia
totidem
diebus
Dominus
jejunavit
.
And
St.
Hierom
writing
on
the
58th
.
Chapter
of
Isaiah
saith
,
Dominus
quadraginta
diebus
in
solitudine
jejunavit
,
ut
nobis
solennes
jejuniorum
dies
relinqueret
.
Our
blessed
Saviour
fasted
Forty
days
in
the
Wilderness
,
that
he
might
leave
us
a
solemn
opportunity
of
fasting
.
And
long
before
St.
Hieroms
days
,
Ignatius
the
Disciple
of
S.
John
hath
left
his
Opinion
,
that
this
time
is
to
be
observed
by
Christians
in
memory
of
our
Saviours
Forty
days
Abstinence
.
And
were
it
not
very
antient
,
our
Church
could
not
have
thought
her self
obliged
to
the
observance
of
it
.
After
its
being
thus
attested
by
the
antient
Fathers
,
we
find
it
thus
censured
by
Mr.
Calvin
in
the
4th
.
Book
of
his
Institutions
;
Mera
stultitia
fuit
jejunium
quadragesimale
ad
Christi
imitationem
instituere
.
It
was
meer
Folly
and
Superstition
(
saith
he
)
to
pretend
to
observe
Lent
in
imitation
of
Christs
Forty
days
Fast
;
and
he
gives
this
reason
for
it
;
Christ
abstained
Forty
days
,
not
that
he
might
leave
us
an
example
of
the
like
Fasting
,
which
was
impossible
for
us
;
but
that
he
might
manifest
himself
a
person
above
the
common
condition
of
mortals
.
This
Opinion
and
this
Reason
he
thinks
fit
to
advance
against
the
sence
of
the
antient
Church
;
and
let
us
consider
it
a
little
,
it
being
all
that
the
Adversary
has
to
say
in
this
matter
.
And
first
,
it
cannot
be
denied
that
our
Saviours
Forty
days
Fast
and
Temptation
in
the
Wilderness
was
a
part
of
that
humiliation
and
those
sufferings
he
underwent
for
our
sins
.
He
suffered
for
us
(
saith
St.
Peter
)
leaving
us
an
example
that
we
might
follow
his
steps
.
He
was
not
only
our
Redeemer
by
his
Sufferings
,
but
our
Teacher
by
his
Example
;
and
if
it
be
answered
,
that
his
Forty
days
Fast
was
too
miraculous
to
be
exemplary
to
us
;
we
may
soon
satisfie
our selves
,
that
the
reason
of
all
Christs
Miracles
was
to
be
beneficial
to
mankind
;
and
what
benefit
could
be
intended
or
reason
assigned
for
that
miracle
of
Abstinence
,
unless
this
of
being
exemplary
to
us
?
to
amuse
the
world
with
wonders
was
not
the
design
of
our
blessed
Saviour
,
but
to
do
good
.
Christ
abstained
as
became
him
;
we
must
imitate
him
according
to
the
strength
of
our
Frailty
.
We
follow
his
steps
whilst
we
undergo
what
we
can
:
we
cannot
sustain
those
extremities
that
he
did
;
but
to
do
what
we
can
is
ever
acceptable
to
him
.
Nay
further
,
were
this
Abstinence
only
a
Free-will
Offering
of
the
Church
,
the
Psalmist
will
encourage
it
Psal
.
110.
3.
In
the
day
of
thy
power
shall
the
people
offer
thee
free-will
offerings
.
Under
the
Law
(
we
know
)
the
more
voluntary
the
Devotion
,
the
more
accepted
it
was
;
provided
there
were
no
repugnancy
to
any
Divine
Precept
.
And
it
is
so
now
under
the
Gospel
;
as
may
appear
by
this
one
observeable
instance
Matt
.
26.
12.
There
came
unto
our
Saviour
a
Woman
having
an
Alabaster
box
of
Ointment
,
who
poured
it
on
his
Head
as
he
sat
at
meat
;
which
when
the
Disciples
saw
,
they
had
indignation
,
saying
,
to
what
purpose
is
all
this
wast
?
But
Jesus
said
,
why
trouble
ye
the
Woman
?
for
she
hath
wrought
a
good
work
upon
me
:
verily
I
say
unto
you
,
wheresoever
the
Gospel
shall
be
preached
in
the
whole
world
,
this
deed
shall
be
told
for
a
memorial
of
her
.
That
Free-will
Offering
which
the
Disciples
rejected
as
an
impertinency
or
Superstition
in
this
Woman
,
our
blessed
Saviour
commends
as
an
expression
of
Devotion
.
Let
us
beware
of
that
popular
impiety
of
calling
every
thing
Superstition
that
we
do
not
understand
.
And
here
perhaps
it
may
not
be
impertinent
to
digress
a
few
words
concerning
Superstition
;
which
is
a
word
,
about
the
true
meaning
whereof
the
people
are
generally
very
ignorant
,
or
very
confus'd
.
Let
us
therefore
consider
1.
what
is
meant
by
it
in
Scripture
.
2.
What
it
signified
among
the
antient
Pagans
.
3.
How
't
is
taken
at
this
day
among
Christians
.
First
in
Scripture
meaning
,
the
word
{Ī±Ī²Ī³Ī“}
which
we
render
Superstition
,
signifies
supream
Worship
given
to
Daemons
or
Pagan
Idols
:
for
instance
,
I
hate
those
that
hold
of
superstitious
Vanities
(
saith
the
Psalmist
,
)
but
my
trust
is
in
the
Lord
Psal
.
31.
where
by
superstitious
Vanities
he
means
the
Pagan
Deities
,
which
in
the
old
Prophets
are
usually
stiled
Vanities
;
my
people
have
burnt
Incense
to
Vanity
,
saith
the
Prophet
Jeremy
,
18.
15.
Again
Saint
Paul
,
Acts
17.
preaching
to
the
Athenians
,
saith
,
Ye
men
of
Athens
,
I
perceive
that
in
all
things
ye
are
too
superstitious
;
so
our
English
Translation
reads
,
but
in
the
Greek
't
is
otherwise
:
Ye
men
of
Athens
I
perceive
ye
are
very
much
addicted
to
the
Religion
of
Daemons
or
false
Gods
.
That
this
was
his
meaning
,
appears
evidently
by
the
16th
.
Vers
.
of
that
Chapter
;
the
words
are
these
,
While
he
tarried
at
Athens
,
his
spirit
was
stirred
up
in
him
,
when
he
saw
the
City
wholly
given
to
Idolatry
.
The
word
{Ī±Ī²Ī³Ī“}
or
Superstition
is
not
often
met
with
in
Scripture
,
and
among
those
few
places
there
are
none
where
it
signifies
ought
but
either
Religion
in
general
,
or
else
the
Religion
of
Daemons
,
or
men
deified
after
their
death
;
such
were
Saturn
,
Jupiter
,
Mars
,
Mercury
,
&c.
2.
Among
the
antient
Pagans
't
was
a
word
(
as
to
them
)
of
no
ill
meaning
;
but
us'd
by
the
most
(
except
Atheists
and
Epicureans
)
to
signifie
Religion
in
a
good
sence
.
It
was
the
most
common
word
to
express
Religion
in
general
,
as
the
learned
Dr.
Hammond
demonstrates
by
many
instances
in
his
Tract
of
Superstition
,
to
which
I
refer
the
Reader
:
but
the
Epicureans
by
way
of
contempt
were
wont
to
term
it
Superstition
,
to
fancy
any
Rewards
or
Punishments
after
this
life
;
and
Atheists
would
call
it
Superstition
to
be
afraid
of
invisible
powers
,
or
to
think
that
in
nature
there
is
any
thing
just
or
unjust
but
only
by
Law
or
Custom
.
3.
At
this
day
among
Christians
't
is
thrown
as
a
word
of
reproach
or
defamation
on
every
Devotion
we
don't
fancy
.
Thus
to
observe
any
special
Devotion
or
Abstinence
at
this
time
is
impiously
call'd
Superstition
:
to
bow
at
the
blessed
name
of
Jesus
,
to
kneel
at
the
holy
Sacrament
of
Christs
Body
and
Blood
,
to
bestow
any
Ornament
on
the
House
of
God
,
or
observe
any
external
reverence
there
,
is
atheistically
call'd
Superstition
.
Thus
Dissenters
will
needs
pervert
this
word
from
its
original
and
scriptural
meaning
.
To
worship
the
true
God
by
a
Liturgy
must
be
Superstition
;
tho
there
be
scarcely
a
Sentence
in
our
Morning
or
Evening
Service
,
that
is
not
verbatim
out
of
the
holy
Scriptures
;
which
no
man
can
say
of
their
Prayers
.
Again
,
to
swear
by
a
Book
,
to
baptise
Infants
,
or
sing
Psalms
must
be
Superstition
,
say
the
Millenaries
,
Anabaptists
and
Quakers
;
persons
no
less
sober
in
their
Morals
and
conversant
in
the
Scriptures
than
any
Presbyterians
whatsoever
.
O
but
to
worship
the
true
God
in
a
false
manner
,
is
not
that
Superstition
?
I
answer
,
what
do
they
mean
by
false
manner
?
They
mean
doubtless
all
other
ways
except
their
own
;
and
that
is
a
fond
conceit
.
Good
God!
where
do
the
Scriptures
tell
us
,
that
to
pray
by
the
spirit
is
to
pray
extempore
?
do
they
not
tell
us
,
that
to
pray
by
the
Spirit
is
to
pray
in
an
unknown
tongue
?
I
will
pray
by
the
spirit
(
saith
St.
Paul
)
and
I
will
pray
with
understanding
also
;
if
I
pray
in
an
unknown
tongue
my
Spirit
prayeth
,
but
my
Understanding
is
unfruitful
.
1
Cor
.
14.
15.
But
humane
Inventions
(
say
they
)
are
prohibited
in
Gods
service
;
not
considering
in
the
mean
while
,
that
all
their
own
Prayers
and
manner
of
Worship
are
in
the
opinion
of
all
Christians
(
except
themselves
)
purely
the
issues
of
their
own
invention
:
For
truly
their
extempore
Prayers
(
which
they
call
serving
of
God
in
spirit
and
in
truth
)
are
either
humane
Inventions
,
or
divine
Inspirations
,
or
a
mixture
of
both
:
if
they
are
humane
Inventions
,
then
are
they
no
better
in
their
own
nature
,
than
the
Liturgy
of
our
Church
,
which
they
reject
upon
that
account
:
if
they
are
divine
Inspirations
,
then
are
they
as
much
the
Word
of
God
as
any
of
Davids
Psalms
,
or
as
any
part
of
the
Bible
;
and
being
written
from
their
mouths
may
become
Canonical
Scripture
:
if
they
are
a
compound
of
both
,
still
they
mingle
their
own
Inventions
with
Gods
Worship
.
I
wish
they
would
do
us
or
themselves
the
kindness
to
answer
this
.
What
intelligent
unprejudiced
man
sees
not
,
that
in
our
Churches
Litany
,
nay
in
one
of
her
Collects
there
is
more
of
Substance
and
Instruction
than
in
a
million
of
their
extempore
effusions
?
I
conclude
that
Superstition
(
as
some
people
misunderstand
and
misapply
the
Word
)
is
so
far
from
being
a
Sin
,
that
it
may
be
highly
pleasing
and
acceptable
to
God
.
It
is
time
that
I
proceed
to
the
second
Head
,
namely
,
what
are
those
good
Fruits
and
Benefits
that
result
from
the
Vertue
of
Abstinence
.
And
the
first
is
a
subduing
the
extravagancies
of
our
Flesh
.
We
may
as
well
hope
to
be
cur'd
of
a
Dropsie
by
continual
drinking
,
as
expect
to
moderate
the
Fire
of
Lusts
without
substracting
the
Fewel
.
They
that
live
after
the
flesh
shall
dye
,
is
the
frequent
voice
of
Scripture
;
and
every
good
man
will
take
notice
of
it
;
but
it
is
not
possible
for
the
man
to
live
otherwise
;
who
takes
all
opportunities
to
inflame
himself
by
Drink
or
idle
Company
.
Beasts
are
not
cur'd
of
their
ill
Conditions
by
being
pamper'd
.
Whilst
we
can
deny
nothing
to
our
Appetites
,
no
marvel
if
we
suffer
those
inconveniencies
that
render
our
Lives
more
unhappy
than
that
of
the
Brutes
.
Refraining
our selves
is
but
necessary
to
the
Happiness
of
this
present
life
,
as
well
as
to
that
of
a
better
.
Abstinence
hath
been
the
practice
of
good
men
in
all
Ages
for
the
defeating
of
Temptations
and
preventing
the
Vices
of
deprav'd
nature
.
But
some
may
say
,
I
have
tryed
,
but
am
not
so
happy
as
to
find
any
such
effect
of
it
;
I
answer
,
it
can
hardly
be
,
if
thou
art
in
earnest
;
joyning
thy
Prayers
and
sincere
endeavours
,
not
being
a
traytor
to
thy self
.
A
second
Advantage
is
,
to
assist
us
in
our
Prayers
by
substracting
from
the
nourishment
of
those
desires
that
would
otherwise
trouble
our
good
thoughts
:
especially
it
will
suggest
to
us
this
reflection
,
what
crazy
and
tottering
Tabernacles
our
Bodies
are
,
unless
upheld
every
day
by
the
supplies
of
Food
and
Nourishment
.
Indeed
our
trouble
and
sorrow
for
our
sins
can
scarce
be
real
without
it
.
Jejuna
quia
peccasti
;
Fast
because
thou
hast
sinned
,
in
a
pious
revenge
upon
thy self
,
in
a
real
abhorrence
of
thy
sin
.
If
the
Heart
be
unfeignedly
discontented
for
sin
,
it
will
assuredly
give
some
outward
evidence
of
it
by
way
of
pennance
:
and
he
that
never
abstians
at
all
,
may
justly
suspect
the
reality
of
his
Repentance
.
3.
Through
the
merits
of
Christ
,
it
is
a
means
to
conciliate
the
Favour
of
God
and
Forgiveness
of
our
sins
.
Upon
the
preaching
of
Jonas
the
people
of
Niniveh
believed
and
proclaimed
a
Fast
;
and
the
King
of
Nineveh
said
,
Let
every
one
turn
from
his
evil
way
,
and
from
the
violence
that
is
in
their
hands
,
Jonah
3.
7.
and
then
follows
(
vers
.
10.
)
God
saw
their
works
and
repented
of
the
evil
that
he
had
said
he
would
do
unto
them
.
Nay
God
was
pleased
to
take
so
much
notice
of
Ahabs
hypocritical
Fast
,
as
to
spare
his
Kingdom
until
the
Reign
of
his
Successor
.
And
it
came
to
pass
that
Ahab
fasted
and
lay
in
Sackcloth
,
and
the
Word
of
the
Lord
came
to
Elijah
the
Tishbite
,
saying
,
seest
thou
how
Ahab
humbleth
himself
before
me
;
I
will
not
bring
the
evil
in
his
days
,
but
in
his
Sons
days
I
will
bring
the
evil
.
To
conclude
this
matter
,
with
a
few
particular
Directions
.
When
we
fast
,
let
us
do
it
cheerfully
,
not
Pharisaically
with
a
sad
coutenance
:
let
us
do
it
with
respect
unto
God
and
not
unto
men
;
knowing
that
of
him
we
shall
receive
the
Reward
of
the
Inheritance
.
Let
every
Christian
limit
himself
according
to
his
strength
,
abstaining
between
the
two
extreams
of
too
much
Indulgence
and
too
much
Severity
;
giving
to
the
poor
and
distressed
people
the
quantity
or
value
of
that
Diet
from
which
he
abstains
.
I
know
it
is
objected
by
some
,
that
the
Clergy
themselves
are
not
exemplary
to
us
in
this
matter
.
But
although
this
were
true
,
it
is
certainly
no
excuse
for
you
or
me
:
't
is
as
much
as
to
say
,
thou
wilt
not
go
to
Heaven
,
because
some
Clergymen
have
no
mind
to
go
there
.
The
Prophet
Isaiah
instructs
us
how
we
ought
to
fast
,
in
reproving
the
manner
of
the
Jewish
Abstinence
,
Isaiah
58.
3
,
4.
is
it
such
a
Fast
that
I
have
chosen
;
is
it
to
bow
down
the
Head
as
a
Bulrush
,
and
to
spread
Sackcloth
and
Ashes
under
him
?
wilt
thou
call
this
a
Fast
and
an
acceptable
day
to
the
Lord
?
is
not
this
the
Fast
that
I
have
chosen
?
to
undo
the
heavy
burdens
,
to
let
the
oppressed
go
free
?
is
it
not
to
deal
thy
bread
to
the
hungry
,
and
that
thou
bring
the
poor
that
are
cast
out
to
thy
House
;
when
thou
seest
the
naked
that
thou
cloth
him
,
and
that
thou
hide
not
thy self
from
thine
own
flesh
.
To
this
Abstinence
(
as
is
meet
and
requisite
at
this
time
)
let
us
joyn
an
honest
confession
of
our
sins
;
which
our
Church
prescribes
to
be
done
by
the
rule
of
Gods
Commandments
.
Let
us
therefore
reflect
upon
our
past
lives
,
and
charge
our
Memories
,
so
officious
in
other
things
,
to
recollect
our
sins
with
their
aggravating
circumstances
;
as
first
against
the
first
Table
.
I
am
the
Lord
thy
God
,
thou
shalt
have
none
other
Gods
before
me
.
Thou
hast
not
in
obedience
to
this
Precept
loved
God
above
all
things
;
but
hast
loved
thy self
and
thy
own
wretched
Interest
above
all
things
.
Nay
,
thou
hast
never
regarded
any
man
,
further
than
thou
thought'st
him
in
some
measure
capable
to
serve
or
to
hurt
thee
in
that
point
.
Thou
hast
serv'd
God
more
out
of
fear
or
respect
to
thy
Reputation
than
love
or
gratitude
to
him
.
Thou
hast
not
in
thy
adversity
put
thy
trust
in
God
;
and
in
thy
prosperity
hast
too
much
presumed
on
his
Goodness
.
The
second
Commandment
,
Thou
shalt
not
make
to
thy self
any
graven
Image
,
&c.
Thou
hast
hated
the
Idolatry
of
bowing
before
a
Crucifix
or
Picture
of
thy
Saviour
;
but
not
that
of
sacrifising
all
to
thy
worldly
Interest
,
thy
Pleasures
or
Avarice
,
which
the
Scripture
calls
Idolatry
,
Coll
.
3.
5.
The
third
,
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vain
,
&c.
Thou
hast
taken
his
Name
in
vain
by
perjury
or
idle
swearing
:
thou
hast
broken
thy
Vows
and
Promises
which
thou
madest
to
God
.
The
fourth
,
Remember
that
thou
keep
holy
the
Sabbath
day
,
&c.
Thou
hast
not
kept
the
Lords
day
and
other
holy
days
by
giving
attendance
to
his
publique
Service
,
or
behaving
thy self
reverently
in
the
House
of
God
.
Also
against
the
second
Table
thou
hast
sinned
,
not
so
loving
thy
Neighbour
as
thy self
,
that
thou
hast
seldom
thought
of
doing
to
others
as
thou
wouldst
be
done
unto
.
Honour
thy
Father
and
thy
Mother
,
&c.
Thou
hast
not
been
so
obedient
or
serviceable
to
thy
natural
Parents
as
thou
oughtst
to
have
been
;
and
against
thy
civil
Parents
,
the
King
and
Royal
Family
,
thou
hast
been
guilty
of
seditious
words
and
thought
;
medling
too
much
with
them
that
are
given
to
change
.
As
for
thy
spiritual
Parents
,
to
say
nothing
of
personal
distasts
,
which
are
hard
to
be
avoided
,
where
the
Superior
is
a
proud
or
insolent
or
peevish
person
;
proud
to
his
Inferiors
,
timerous
and
obliging
towards
his
Equals
and
Superiors
:
but
thou
hast
maliciously
bent
thy self
against
the
whole
Order
,
for
the
introducing
of
Confusion
and
Anarchy
into
the
Church
.
Likewise
against
the
Sixth
Commandment
thou
hast
offended
many
ways
.
Thou
hast
murdered
thy
Adversary
with
thy
Heart
and
Tongue
,
though
not
with
thy
Hands
:
or
thou
hast
dealt
unmercifully
with
thy
Neighbour
,
not
relieving
his
necessities
when
it
was
in
thy
power
to
do
it
.
Thou
hast
rejoyced
at
other
mens
misfortunes
.
The
seventh
Commandment
,
Thou
shalt
not
commit
Adultery
.
Thou
hast
made
it
thy
business
to
corrupt
thy
Neighbours
Wife
or
thy
Neighbours
Husband
.
The
eighth
,
Thou
shalt
not
steal
.
Thou
hast
purloined
thy
Neighbours
Goods
,
which
thou
hast
never
yet
restored
;
or
circumvented
him
in
his
just
pretences
.
The
ninth
,
Thou
shalt
not
bear
false
witness
against
thy
Neighbour
.
Thou
hast
often
accused
him
out
of
envy
,
hatred
or
malice
:
thou
hast
loved
to
speak
all
words
that
might
do
him
hurt
:
thou
hast
been
too
apt
to
receive
and
propagate
ill
Reports
of
him
,
not
knowing
whether
such
Reports
were
true
or
false
.
The
tenth
,
Thou
shalt
not
covet
thy
Neighbours
House
,
thou
shalt
not
covet
thy
Neighbours
Wife
,
&c.
Thou
hast
entertained
dishonest
and
unchast
thoughts
,
running
into
the
occasions
thereof
;
as
Drunkenness
,
Intemperance
,
idle
Company
,
&c.
Thou
hast
coveted
thy
Neighbors
Goods
,
Means
or
Fortune
,
and
envied
his
Reputation
:
in
all
these
things
thou
hast
flattered
thy
felf
,
not
regarding
the
All-seeing
eye
of
God
,
so
thou
mightest
escape
the
notice
of
men
.
Thus
if
we
confess
our
sins
,
God
is
faithful
and
just
to
forgive
us
our
sins
;
but
the
Scripture
adds
another
necessary
word
,
he
that
confesses
and
forsakes
his
sins
shall
find
mercy
,
Prov.
28.
plainly
admonishing
us
of
the
vast
mistake
of
that
Confession
or
Sorrow
for
sin
,
that
never
produces
any
alteration
of
the
Man
,
nor
Fruits
meet
for
Repentance
.
And
thus
I
do
not
reckon
Abstinence
as
any
vertue
considered
by
it self
alone
;
only
I
say
that
we
cannot
serve
God
and
our
own
Appetites
at
once
.
To
fare
deliciously
every
day
,
remitting
nothing
of
our
wonted
Satisfactions
,
argues
but
slight
apprehensions
or
a
dead
faith
of
the
last
Judgment
;
and
of
that
Account
which
every
man
must
render
of
all
his
thoughts
,
words
and
actions
.
You
may
observe
the
Prophet
Daniels
practice
,
Daniel
10.
2.
In
those
days
I
Daniel
was
mourning
three
whole
weeks
;
I
ate
no
pleasant
Bread
,
neither
came
Flesh
nor
Wine
into
my
mouth
;
neither
did
I
anoint
my self
at
all
,
till
three
whole
weeks
were
fulfilled
:
and
this
he
did
without
any
command
that
we
read
of
.
To
conclude
all
with
a
word
or
two
.
I
have
been
hitherto
exhorting
to
Abstinence
and
Confession
of
Sins
.
Give
me
leave
also
to
mind
you
of
Alms-deeds
;
for
these
must
go
together
.
True
Charity
will
oblige
you
to
remember
not
only
the
mendicant
poor
;
but
also
those
poor
,
whether
Widows
or
Families
that
have
lived
in
plenty
and
are
ashamed
to
beg
;
and
let
your
Charity
in
this
be
as
secret
as
possible
:
and
thank
God
that
he
has
given
you
the
opportunity
and
ability
to
do
it
.
For
a
Gentleman
to
be
able
to
find
Mony
for
his
needless
and
impertinent
Debauches
,
and
none
for
the
Relief
of
a
poor
Family
,
is
an
Objection
that
he
can
never
answer
at
the
last
Judgment
.
To
all
this
let
us
add
a
vigilance
over
our selves
for
the
time
to
come
;
let
us
watch
and
pray
that
we
fall
not
into
the
snare
of
the
Devil
when
tempted
by
him
.
Let
the
time
past
of
our
lives
suffice
to
have
wrought
the
will
of
the
Flesh
.
There
be
two
sorts
of
Sins
against
which
our
blessed
Saviour
commands
us
to
watch
,
that
the
day
of
the
Lord
surprise
us
not
;
first
Surfeiting
and
Drunkenness
,
that
is
,
the
pleasures
of
the
Flesh
.
2ly
.
The
Cares
of
the
World
.
Of
these
grand
enemies
,
which
war
against
our
Soul
,
it
concerns
us
to
be
apprehensive
;
and
to
pray
to
God
diligently
to
deliver
us
from
all
the
deceits
of
the
Flesh
,
and
from
all
the
deceits
of
the
World
;
that
is
,
from
all
the
flattering
vain
opinions
of
our
wordly
Interest
or
Dignity
.
Blessed
is
the
man
who
has
the
Grace
and
Wit
to
despise
the
fallacious
and
flattering
enjoyments
of
the
World
;
looking
not
at
the
things
which
are
seen
;
but
at
the
things
which
are
not
seen
;
for
the
things
that
are
seen
are
temporal
;
but
the
things
that
are
not
seen
are
eternal
.
FINIS
.