Chapter I: Front Matter (1)

The Works of the
Rev. John Wesley, M.A.

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THE
WORKS
OF THE
Rev. JOHN WESLEY, M.A.

Late Fellow of _Lincoln-College_, OXFORD.

VOLUME X.

BRISTOL:
Printed by WILLIAM PINE, in _Wine-Street_.
MDCCLXXII.

THE
CONTENTS
Of the TENTH VOLUME.

_Serious thoughts occasioned by the late Earthquake at Lisbon._

_A Collection of Forms of Prayer for every Day in the week._

_A Collection of Prayers for Families._

_An Address to the Clergy._

_A short Account of the Death of_ Thomas Hitchens.

_A short Account of the Death of_ Samuel Hitchens.

_A short Account of the Life and Death of_ Nathanael Othen.

_Some Account of the Life and Death of_ Matthew Lee.

_Extract of the Life and Death of Mr._ John Janeway.

_Extract of the Life and Death of Mr._ Thomas Haliburton.

Illustration: (‡ decoration)

SERIOUS THOUGHTS
Occasioned by the late
Earthquake at _LISBON_.

_Tua res agitur, paries quum proximus ardet._

THINKING men generally allow that the greater part of modern Christians are not more virtuous than the antient Heathens: perhaps less so; since public spirit, love of our country, generous honesty and simple truth, are scarce any where to be found. On the contrary, covetousness, ambition, various injustice, luxury and falshood in every kind, have infected every rank and denomination of people, the clergy themselves not excepted. Now they who believe there is a God are apt to believe, he is not well pleased with this. Nay, they think, he has intimated it very plainly, in many parts of the Christian world. How many hundred thousand men have been swept away by war, in _Europe_ only, within half a century? How many thousands, within little more than this, hath the earth opened her mouth and swallowed up? Numbers sunk at _Port-Royal_, and rose no more. Many thousands went quick into the pit at _Lima_. The whole city of _Catanea_ in _Sicily_, and every inhabitant of it perished together. Nothing but heaps of ashes and cinders shew where it stood. Not so much as one _Lot_ escaped out of _Sodom_!

And what shall we say of the late accounts from _Portugal_? That some thousand houses, and many thousand persons are no more! That a fair city is now in ruinous heaps. Is there indeed a God that judges the world? And is he now making inquisition for blood? If so, it is not surprizing, he should begin there, where so much blood has been poured on the ground like water? Where so many brave men have been murdered, in the most base and cowardly, as well as barbarous manner, almost every day, as well as every night, while none regarded or laid it to the heart. “Let them hunt and destroy the precious life, so we may secure our stores¹ of gold and precious stones.” How long has their blood been crying from the earth? Yea, how long has that bloody _house of mercy_², the scandal not only of all religion, but even of human nature, stood to insult both heaven and earth? _And shall I not visit for these things, saith the Lord? Shall not my soul be avenged of such a city as this?_

¹ Merchants who have lived in _Portugal_ inform us, that the
king had a large building filled with diamonds: and more
gold stored up, coined and uncoined, than all the other
princes of _Europe_ together.

² The title which the _Inquisition_ of Portugal (if not in
other countries also) takes to itself.

It has been the opinion of many, that even this nation has not been without some marks of God’s displeasure. Has not war been let loose even within our own land, so that _London_ itself felt the alarm? Has not a pestilential sickness broken in upon our cattle, and in many parts, left not one of them alive? And although the earth does not yet open in _England_ or _Ireland_, has it not shook, and reeled to and fro like a drunken man? And that not in one or two places only, but almost from one end of the kingdom to the other?

Perhaps one might ask, Was there nothing uncommon, nothing more than is usual at this season of the year, in the rains, the hail, the winds, the thunder and lightning, which we have lately heard and seen? Particularly, in the storm which was the same day and hour, that they were playing off _Macbeth_’s thunder and lightning at the theatre. One would almost think they designed this (inasmuch as the entertainment continued, notwithstanding all the artillery of heaven) as a formal answer to that question, “Canst thou thunder with an arm like him?”

What shall we say to the affair of _♦Whitson Cliffs_? Of which were it not for the unparalleled stupidity of the _English_, all _England_ would have rang long ago, from one sea to another. And yet seven miles from the place, they knew little more of it in _May_ last, than if it had happened in _China_ or _Japan_.

♦ “Whiston” replaced with “Whitson” per Errata

The fact (of the truth of which any who will be at the pains of enquiring, may soon be satisfied) is this. On _Tuesday, March 25th_ last, being the week before _Easter_, many persons heard a great noise near a ridge of mountains called _Black Hamilton_ in _Yorkshire_. It was observed chiefly on the south west side of the mountain, about a mile from the course where the _Hamilton_ races are run, near a ledge of rocks, commonly called _♦Whitson Cliffs_, two miles from _Sutton_, and about five from _Thirsk_.

The same noise was heard on _Wednesday_ by all who went that way. On _Thursday_, about seven in the morning, _Edward Abbot_, weaver, and _Adam Bosomworth_, bleacher, both of _Sutton_, riding under _♦Whitson Cliffs_, heard a _roaring_ (so they termed it) like many cannons, or loud and rolling thunder. It seemed to come from the cliffs: looking up to which, they saw a large body of stone, four or five yards broad, split and fly off from the very top of the rock. They thought it strange, but rode on. Between ten and eleven, a larger piece of the rock, about fifteen yards thick, thirty high, and between sixty and seventy broad, was torn off and thrown into the valley.

About seven in the evening, one who was riding by, observed the ground to shake exceedingly, and soon after several large stones or rocks of some tons weight each, rose out of the ground. Others were thrown on one side, others turned upside down, and many rolled over and over. Being a little surprized, and not very curious, he hasted on his way.

On _Friday_ and _Saturday_ the ground continued to shake, and the rocks to roll over one another. The earth also clave asunder in very many places, and continued so to do till _Sunday_ morning.

Being at _Osmotherly_, seven miles from the cliffs, on _Monday, June 1_, and finding _Edward Abbot_ there, I desired him the next morning to shew me the way thither. I walked, crept and climbed round and over great part of the ruins. I could not perceive by any sign, that there was ever any cavity in the rock at all; but one part of the solid stone is cleft from the rest, in a perpendicular line, and as smooth as if cut with instruments. Nor is it barely thrown down, but split into many hundred pieces, some of which lie four or five hundred yards from the main rock.

The ground nearest the cliff, is not raised, but sunk considerably beneath the level. But at some distance it is raised in a ridge of eight or ten yards high, twelve or fifteen broad, and near an hundred long. Adjoining to this lies an oval piece of ground thirty or forty yards in diameter, which has been removed whole as it is, from beneath the cliff, without the least fissure, with all its load of rocks, some of which were as large as the hull of a small ship. At a little distance is a second piece of ground, forty or fifty yards across, which has been also transplanted intire, with rocks of various sizes upon it, and a tree growing out of one of them. By the removal of one or both of these, I suppose the hollow near the cliff was made.

All round them lay stones and rocks, great and small, some on the surface of the earth, some half sunk into it, some almost covered, in variety of positions. Between these the ground was cleft asunder, in a thousand places. Some of the apertures were nearly closed again, some gaping as at first. Between thirty and forty acres of land, as is commonly supposed, (tho’ some reckon above sixty) are in this condition.

On the skirts of these, I observed in abundance of places, the green turf (for it was pasture land) as it were pared off, two or three inches thick, and wrapt round like sheets of lead. A little farther it was not cleft or broken at all, but raised in ridges, five or six foot long, exactly resembling the graves in a church-yard. Of these there is a vast number.

That part of the cliff from which the rest is torn, lies so high and is now of so bright a colour, that it is plainly visible to all the country round, even at the distance of several miles. We saw it distinctly not only from the street in _Thirsk_, but for five or six miles after, as we rode toward _York_. So we did likewise, in the great North road, between _Sandhutton_ and _Northallerton_.

But how may we account for this phenomenon? Was it effected by a merely natural cause? If so, that cause must either have been fire, water, or air. It could not be fire; for then some mark of it must have appeared, either at the time, or after it. But no such mark does appear, nor ever did: not so much as the least smoke, either when the first or second rock was removed, or in the whole space between _Tuesday_ and _Sunday_.

It could not be water; for no water issued out, when the one or the other rock was torn off. Nor had there been any rains for some time before. It was in that part of the country a remarkable dry season. Neither was there any cavity in that part of the rock, wherein a sufficient quantity of water might have lodged. On the contrary, it was one, single, solid mass, which was evenly and smoothly cleft in sunder.

There remains no other natural cause assignable, but imprisoned air. I say, _imprisoned_: for as to the fashionable opinion, that the exterior air is the grand agent in earthquakes, it is so senseless, unmechanical, unphilosophical a dream, as deserves not to be named, but to be exploded. But it is hard to conceive, how even imprisoned air could produce such an effect. It might indeed shake, tear, raise or sink the earth, but how could it cleave a solid rock? Here was not room for a quantity of it, sufficient to do any thing of this nature; at least, unless it had been suddenly and violently expanded by fire, which was not the case. Could a small quantity of air, without that violent expansion, have torn so large a body of rock from the rest, to which it adhered in one solid mass? Could it have shivered this into pieces, and scattered several of those pieces, some hundred yards round? Could it have transported those promontories of earth, with their incumbent load, and set them down unbroken, unchanged at a distance? Truly I am not so great a volunteer in faith, as to be able to believe this. He that supposes this, must suppose air to be not only very strong, (which we allow) but a very wise agent; while it bore its charge with so great caution, as not to hurt or dislocate any part of it.

What then could be the cause? What indeed, but God, who arose to shake terribly the earth: who purposely chose such a place, where there is so great a concourse of nobility and gentry every year; and wrought in such a manner, that many might see it and fear, that all who travel one of the most frequented roads in _England_, might see it, almost whether they would or no, for many miles together. It must likewise for many years, maugre all the art of man, be a visible monument of his power. All that ground being now so incumbered with rocks and stones, that it cannot be either ploughed or grazed. Nor can it well serve any use, but to tell all that see it, Who can stand before this great God?

Who can account for the late motion in the waters? Not only that of the sea, and rivers communicating therewith, but even that in canals, fishponds, cisterns, and all either large or small bodies of water? It was particularly observed, that while the water itself was so violently agitated, neither did the earth shake at all, nor any of the vessels which contained that water. Was such a thing ever known or heard of before! I know not, but it was spoken of once, near eighteen hundred years ago, in those remarkable words, “There shall be σεισμοί (not only _earthquakes_, but various _concussions_ or _shakings_) in divers places.” And so there have been in _Spain_, in _Portugal_, in _Italy_, in _Holland_, in _England_, in _Ireland_; and not improbably in many other places too, which we are not yet informed of. Yet it does not seem, that a concussion of this kind, has ever been known before, since either the same, or some other comet revolved so near the earth. For we know of no other natural cause in the universe, which is adequate to such an effect. And that this is the real cause, we may very possibly be convinced in a short time.

But alas! why should we not be convinced sooner, while that conviction may avail, that it is not chance which governs the world? Why should we not now, before _London_ is as _Lisbon_, _Lima_, or _Catanea_, acknowledge the hand of the Almighty, arising to maintain his own cause? Why, we have a general answer always ready, to screen us from any such conviction: “All these things are purely natural and accidental; the result of natural causes.” But there are two objections to this answer: first, it is untrue; secondly, it is uncomfortable.

First, If by affirming, “All this is purely natural,” you mean, it is not providential, or that God has nothing to do with it, this is not true, that is, supposing the bible to be true. For supposing this, you may discant ever so long on the natural causes of murrain, winds, thunder, lightning, and yet you are altogether wide of the mark, you prove nothing at all, unless you can prove, that God never works in or by natural causes. But this you cannot prove, nay none can doubt of his so working, who allows the scripture to be of God. For this asserts in the clearest and strongest terms, that _all things_ (in nature) _serve him_: that (by or without a train of natural causes) he _sendeth his rain on the earth_, that he _bringeth the winds out of his treasures_, and _maketh a way for the lightning and the thunder_: in general, that _fire and hail, snow and vapour, wind and storm fulfil his word_. Therefore allowing there are natural causes of all these, they are still under the direction of the Lord of nature. Nay, what is nature itself but the art of God? Or God’s method of acting in the material world? True philosophy therefore ascribes all to God, and says in the beautiful language of the wise and good man,

Here, like a trumpet, loud and strong,
_Thy_ thunder shakes our coast;
While the red lightnings wave along,
The banners of _thy host_.

A second objection to your answer is, it is extremely uncomfortable. For if things really be as you affirm, if all these afflictive incidents, entirely depend on the fortuitous concourse and agency of blind, material causes; what hope, what help, what resource is left, for the poor sufferers by them? Should the murrain among the cattle continue a few years longer, and consequently produce scarcity or famine; what will there be left for many of the poor to do, but to lie down and die? If tainted air spread a pestilence over our land, where shall they fly for succour? They cannot resist either the one or other. They cannot escape from them. And can they hope to appease

_Illacrymabilem Plutona?_
“Inexorable _Pluto_, king of shades?”

Shall they intreat the famine or the pestilence to shew mercy? Alas, they are as senseless as you suppose God to be.

However, you who are men of fortune can shift tolerably well, in spite of these difficulties. Your money will undoubtedly procure you food as long as there is any in the kingdom. And if your physicians cannot secure you from the epidemic disease, your coaches can carry you from the place of infection. Be it so: but you are not out of all danger yet; unless you can drive faster than the wind. Are you sure of this? And are your horses literally swifter than the lightning? Can they leave the panting storm behind? If not, what will you do when it overtakes you? Try your eloquence on the whirlwind? Will it hear your voice? Will it regard either your money, or prayers, or tears? Call upon the lightning. Cry aloud. See whether _your_ voice will _divide the flames of fire_? O no! It hath no ears to hear. It devoureth and sheweth no pity.

But this is not all. Here is a nearer enemy. The earth threatens to swallow you up. Where is your protection now? What defence do you find from thousands of gold and silver? You cannot fly; for you cannot quit the earth, unless you will leave your dear body behind you. And while you are on the earth, you know not where to flee to, neither where to flee from. You may buy intelligence, where the shock was yesterday, but not where it will be to-morrow――to-day. It comes! The roof trembles! The beams crack. The ground rocks to and fro. Hoarse thunder resounds from the bowels of the earth. And all these are but the beginning of sorrows. Now what help? What wisdom can prevent? What strength resist the blow? What money can purchase, I will not say, deliverance, but an hour’s reprieve? Poor honourable fool, where are now thy titles? Wealthy fool, where is now thy golden god? If any thing can help, it must be prayer. But what wilt thou pray to? Not to the God of heaven: you suppose him to have nothing to do with earthquakes. No: they proceed in a meerly natural way, either from the earth itself, or from included air, or from subterraneous fires on waters. If thou prayest then (which perhaps you never did before) it must be to some of these. Begin. “O earth, earth, earth, hear the voice of thy children. Hear, O air, water, fire!” And will they hear? You know, it cannot be. How deplorable then is his condition, who in such an hour has none else to flee to? How uncomfortable the supposition, which implies this, by direct necessary consequence, namely, that all these things are the pure result of meerly natural causes!

But supposing the earthquake which made such havock at _Lisbon_, should never travel so far as _London_, is there nothing else which can reach us? What think you of a comet? Are we absolutely out of the reach of this? You cannot say we are; seeing these move in all directions, and through every region of the universe. And would the approach of one of these amazing spheres, be of no importance to us? Especially in its return from the sun? When that immense body is (according to Sir _Isaac Newton_’s calculation) heated two thousand times hotter than a red-hot cannon ball. The late ingenious and accurate Dr. _Halley_ (never yet suspected of enthusiasm) fixes the return of the great comet in the year one thousand seven hundred and fifty eight: and he observes that the last time it revolved, it moved in the very same line which the earth describes in her annual course round the sun: but the earth was on the other side of her orbit. Whereas in this revolution it will move not only in the same line, but in the same part of that line wherein the earth moves. And “who can tell (says that great man) what the consequences of such a contact may be?”

“Who can tell?” Any man of common understanding, who knows the very first elements of astronomy. The immediate consequence of such a body of solid fire touching the earth must necessarily be, that it will set the earth on fire, and burn it to a coal, if it do not likewise strike it out of its course; in which case (so far as we can judge) it must drop down directly into the sun.

But what if this vast body is already on its way? If it is nearer than we are aware of? What if these unusual, unprecedented motions of the waters, be one effect of its near approach? We cannot be certain, that it will be visible to the inhabitants of our globe, till it has imbibed the solar fire. But possibly we may see it sooner than we desire. We may see it, not as _Milton_ speaks,

From its horrid hair
Shake pestilence and war:

But ushering in far other calamities than these, and of more extensive influence. Probably it will be seen first, drawing nearer and nearer, till it appears as another moon in magnitude, though not in colour, being of a deep firey red: then scorching and burning up all the produce of the earth, drying away all clouds, and so cutting off the hope or possibility of any rain or dew; drying up every fountain, stream and river, causing all faces to gather blackness, and all men’s hearts to fail. Then executing its grand commission on the globe itself, and causing the stars to fall from heaven.¹ O who may abide when this ♦is done? Who will then be able to stand?

¹ What security is there against all this, upon the _Infidel_
hypothesis? But upon the _Christian_, there is abundant
security: for the scripture prophecies are not yet fulfilled.

♦ “it” replaced with “is”

Quum mare, quum tellus, ♦excelsaque regia cœli
Ardeat, & mundi moles operosa laboret?

♦ “operosa” replaced with “excelsaque” per Errata

What shall we do? Do now, that none of these things may come upon us unawares? We are wisely and diligently providing for our defence against one enemy: with such a watchful wisdom and active diligence, as is a comfort to every honest _Englishman_. But why should we not shew the same wisdom and diligence in providing against all our enemies? And if our own wisdom and strength be sufficient to defend us, let us not seek any further. Let us without delay recruit our forces and guard our coasts against the famine and murrain and pestilence; and still more carefully against immoderate rains and winds, and lightnings and earthquakes and comets: that we may no longer be under any painful apprehensions of any present or future danger, but may smile

“Secure amidst the jar of elements,
The wreck of matter, and the crush of worlds!”

But if our own wisdom and strength be not sufficient to defend us, let us not be ashamed to seek farther help. Let us even dare to own, we believe there is a God: nay, and not a lazy, indolent, epicurean deity, who sits at ease upon the circle of the heavens, and neither knows nor cares what is done below: but one who as he created heaven and earth, and all the armies of them, as he sustains them all by the word of his power, so cannot neglect the work of his own hands. With pleasure we own there is such a God, whose eye pervades the whole sphere of created beings, who knoweth the number of the stars, and calleth them all by their names: a God whose wisdom is as the great abyss, deep and wide as eternity:

“Who high in power, in the beginning said,
Let sea, and air, and earth, and heaven be made,
And it was so. And when he shall ordain
In other sort, hath but to speak again,
And they shall be no more.”

Yet more: whose mercy riseth above the heavens, and his faithfulness above the clouds: who is loving to every man, and his mercy over all his works: let us secure him on our side. Let us make this wise, this powerful, this gracious God our friend! Then need we not fear, though the earth be moved and the hills be carried into the midst of the sea: no, not though the heavens being on fire are dissolved, and the very elements melt with fervent heat. It is enough that the Lord of hosts is with us, the God of love is our everlasting refuge.

But how shall we secure the favour of this great God? How, but by worshipping him in spirit and in truth: by uniformly imitating him we worship, in all his imitable perfections; without which the most accurate systems of opinions, all external modes of religion, are idle cobwebs of the brain, dull farce and empty show. Now God is love. Love God then, and you are a true worshipper. Love mankind, and God is your God, your Father, and your friend. But see that you deceive not your own soul; for this is not a point of small importance. And by this you may know; if you love God, then you are happy in God. If you love God, riches, honours, and the pleasures of sense are no more to you than bubbles on the water: you look on dress and equipage as the tossels of a fool’s cap, diversions, as the bells on a fool’s coat. If you love God, God is in all your thoughts, and your whole life is a sacrifice to him. And if you love mankind, it is your one design, desire and endeavour to spread virtue and happiness all around you; to lessen the present sorrows, and increase the joys of every child of man; and if it be possible, to bring them with you to the rivers of pleasure that are at God’s right-hand for evermore.

But where shall you find one who answers this happy and amiable character? Wherever you find a _Christian_: for this, and this alone is real, genuine _Christianity_. Surely you did not imagine, that _Christianity_ was no more than such a system of _opinions_ as is vulgarly called _faith_? Or a strict and regular attendance on any kind of _external worship_? O no! Were this all that it implied, Christianity were indeed a poor, empty, shallow thing: such as none but half-thinkers could admire, and all who think freely and generously must despise. But this is not the case: the spirit above described, this alone, is Christianity. And if so, it is no wonder, that even a celebrated unbeliever should make that frank declaration, “Well, after all, these Christian dogs, are the happiest fellows upon earth!” Indeed they are. Nay, we may say more. They are the only happy men upon earth: and that tho’ we should have no regard at all to the particular circumstances above-mentioned. Suppose there was no such thing as a comet in the universe, or none that would ever approach the solar system; suppose there had never been an earthquake in the world, or that we were assured there never would be another: yet what advantage has a Christian (I mean always a real, scriptural Christian) above all other men upon earth?

What advantage has he over _you_ in particular, if you do not believe the Christian system? For suppose you have utterly driven away storms, lightnings, earthquakes, comets, yet there is another grim enemy at the door; and you cannot drive him away, it is death. “O _that death_ (said a gentleman of large possessions, of good health, and a chearful natural temper) I do not love to think of it! it comes in and spoils all.” So it does indeed. It comes with its “miscreated front,” and spoils all your mirth, diversions, pleasures! It turns all into the silence of a tomb, into rottenness and dust. And many times it will not stay till the trembling hand of old age beckons to it: but it leaps upon you, while you are in the dawn of life, in the bloom and strength of your years.

“The morning flowers display their sweets,
And gay their silken leaves unfold,
Unmindful of the noon-tide heats,
And fearless of the evening cold.
Nipp’d by the wind’s unkindly blast,
Parch’d by the sun’s directer ray
The momentary glories waste,
The short-liv’d beauties die away.”

And where are you then? Does your soul disperse and dissolve into common air? Or does it share the fate of its former companion, and moulder into dust! Or does it remain conscious of its own existence, in some distant, unknown world? ’Tis all unknown! A black, dreary, melancholy scene! Clouds and darkness rest upon it.

But the case is far otherwise with a Christian. To him life and immortality are brought to light. His eye pierces through the vale of the shadow of death, and sees into the glories of eternity. His view does not terminate on that black line,

“The verge ’twixt mortal and immortal being.”

But extends beyond the bounds of time and place, to the house of God eternal in the heavens. Hence he is so far from looking upon death as an enemy, that he longs to feel his welcome embrace. He groans (but they are pleasing groans) to have mortality swallowed up of life.

Perhaps you will say, “But this is all a dream. He is only in a fool’s paradise?” Supposing he be, it is a pleasing dream.

_Maneat mentis gratissimus error!_

If he is only in a fool’s paradise, yet it is a paradise, while you are wandering in a wide, weary, barren world. Be it folly: his folly gives him that present happiness, which all your wisdom cannot find. So that he may now turn tables upon you and say,

“Whoe’er can ease by folly get,
With safety may despise
The wretched, unenjoying wit,
The miserable wise.

Such unspeakable advantage (even if there is none beyond death) has a Christian over an Infidel! It is true, he has given up some pleasures before he could attain to this. But what pleasures? That of eating till he is sick: till he weakens a strong, or quite destroys a weak constitution. He has given up the pleasure of drinking a man into a beast, and that of ranging from one worthless creature to another, till he brings a canker upon his estate, and perhaps rottenness into his bones. But in lieu of these, he has now (whatever may be hereafter) a continual serenity of mind, a constant evenness and composure of temper, a peace which passeth all understanding. He has learnt in every state wherein he is, therewith to be content: nay, to give thanks, as being clearly persuaded, it is better for him than any other. He feels continual gratitude to his Supreme Benefactor, Father of Spirits, Parent of Good; and tender, disinterested benevolence to all the children of this common Father. May the Father of _your_ spirit, and the Father of our Lord Jesus Christ, make _you_ such a Christian! May he work in _your_ soul a divine conviction of things not discerned by eyes of flesh and blood! May he give you to see him that is invisible, and to taste of the powers of the world to come; may he fill you with all peace and joy in believing, that you may be happy in life, in death, in eternity!

A COLLECTION OF
FORMS of PRAYER,
For every day in the week.

First printed in the year 1733.

SUNDAY MORNING.

ALMIGHTY God, Father of all mercies, I thy unworthy servant desire to present myself, with all humility, before thee, to offer my morning sacrifice of love and thanksgiving! Glory be to thee, O most adorable Father, who after thou hadst finished the work of creation, enteredst into thy eternal rest. Glory be to thee, O holy _Jesus_, who having thro’ the eternal Spirit offered thy self a full, perfect, and sufficient sacrifice for the sins of the whole world, didst rise again the third day from the dead, and hadst all power given thee both in heaven and on earth. Glory be to thee, O blessed Spirit, who proceeding from the Father and the Son, didst come down in fiery tongues on the apostles on the first day of the week, and didst enable them to preach the glad tidings of salvation to a sinful world, and hast ever since been moving on the faces of men’s souls, as thou didst once on the face of the great deep, bringing them out of that dark chaos in which they were involved. Glory be to thee, O holy, undivided Trinity, for jointly concurring in the great work of our redemption, and restoring us again to the glorious liberty of the sons of God. Glory be to thee, who in compassion to human weakness, hast appointed a solemn day for the remembrance of thy inestimable benefits. O let me ever esteem it my privilege and happiness, to have a day set apart for the concerns of my soul, a day free from distractions, disengaged from the world, wherein I have nothing to do but to praise and love thee. O let it ever be to me a day sacred to divine love, a day of heavenly rest and refreshment.

Let thy holy Spirit, who on the first day of the week descended in miraculous gifts on thy apostles, descend on me thy unworthy servant, that I may be always _in the spirit on the Lord’s day_. Let his blessed inspiration prevent and assist me in all the duties of this thy sacred day, that my wandring thoughts may all be fixed on thee, my tumultuous affections composed, and my flat and cold desires quickned into fervent longings and thirstings after thee. O let me join in the prayers and praises of thy church with ardent and heavenly affection, hear thy word with earnest attention and a fixed resolution to obey it. And when I approach thy altar, pour into my heart humility, faith, hope, love, and all those holy dispositions, which become the solemn remembrance of a crucified Saviour. Let me employ this whole day to the ends for which it was ordained, in works of necessity and mercy, in prayer, praise, and meditation; and _let the words of my mouth, and the meditation of my heart be always acceptable in thy sight_.

I know, O Lord that thou hast commanded me, and therefore it is my duty, to love thee with all my heart, and with all my strength. I know thou art infinitely holy and overflowing in all perfection, and therefore it is my duty so to love thee.

I know thou hast created me, and that I have neither being nor blessing but what is the effect of thy power and goodness.

I know thou art the end for which I was created, and that I can expect no happiness but in thee.

I know that in love to me, being lost in sin, thou didst send thy only Son, and that he being the Lord of glory, did humble himself to the death upon the cross, that I might be raised to glory.

I know thou hast provided me with all necessary helps for carrying me through this life to that eternal glory, and this out of the excess of thy pure mercy to me, unworthy of all mercies.

I know thou hast promised to be thyself my _exceeding great reward_. Though it is thou alone who thyself _workest in me, both to will and to do, of thy good pleasure_.

Upon these and many other titles, I confess it is my duty, to love thee my God, with all my heart. Give thy strength unto thy servant, that thy love may fill my heart, and be the motive of all the use I make of my understanding, my affections, my senses, my health, my time, and whatever other talents I have received from thee. Let this, O God, rule my heart, without a rival: let it dispose all my thoughts, words, and works; and thus only can I fulfil my duty and thy command, of loving thee _with all my heart, and mind, and soul, and strength_.

O thou infinite goodness, confirm thy past mercies to me, by enabling me for what remains of my life, to be more faithful than I have hitherto been, to this thy great command. For the time I have yet to sojourn upon earth, O let me fulfil this great duty. Permit me not to be in any delusion here: let me not trust in words, or sighs, or tears, but love thee even as thou hast commanded. Let me feel, and then I shall know what it is, to love thee with all my heart.

O merciful God, whatsoever thou deniest me, deny me not this love. Save me from the idolatry _of loving the world, or any of the things of the world_. Let me never love any creature, but for thy sake, and in subordination to thy love. Take thou the full possession of my heart, raise there thy throne, and command there, as thou dost in heaven. Being created by thee, let me live to thee; being created for thee, let me ever act for thy glory; being redeemed by thee, let me render unto thee what is thine, and let my spirit ever cleave to thee alone!

Let the prayers and sacrifices of thy holy church offered unto thee this day, be graciously accepted; _cloath thy priests with righteousness, and pardon all thy people who are not prepared according to the preparation of the sanctuary_. Prosper all those who are sincerely engaged in propagating or promoting thy faith and love (――――)¹: _Give thy Son the Heathen for his inheritance, and the utmost parts of the earth for his possession_: that from the rising up of the sun unto the going down of the same, thy name may be great among the Gentiles. Enable us of this nation, and especially those whom thou hast set over us in church and state, in our several stations, to serve thee in all holiness, and to _know the love of Christ which passeth knowledge_. Continue to us the means of grace, and grant we may never provoke thee by our non-improvement to deprive us of them. Pour down thy blessing upon our universities, that they may ever promote true religion and sound learning. Shew mercy, O Lord, to my father and mother, my brothers and sisters, to all my friends (――――)¹ relations and enemies, and to all that are in affliction. Let thy fatherly hand be over them, and thy holy Spirit ever with them; that submitting themselves entirely to thy will, and directing all their thoughts, words and works to thy glory, they and those that are already dead in the Lord, may at length enjoy thee, in the glories of thy kingdom, through _Jesus Christ_ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God, blessed for ever.

¹ Here mention the particular persons you would pray for.

* * * * *

SUNDAY EVENING.

_General questions which a serious Christian may propose to
himself, before he begins his evening devotions._

1. With what degree of attention and fervour did I use my morning prayers, public or private?

2. Have I done any thing without a present, or at least a previous perception of its direct, or remote tendency to the glory of God?

3. Did I in the morning consider, what particular virtue I was to exercise, and what business I had to do in the day?

4. Have I been zealous to undertake, and active in doing what good I could?

5. Have I interested myself any farther in the affairs of others, than charity required?

6. Have I, before I visited, or was visited, considered how I might thereby give or receive improvement?

7. Have I mentioned any failing or fault of any man, when it was not necessary for the good of another?

8. Have I ♦unnecessarily grieved any one by word or deed?

♦ “necessarily” replaced with “unnecessarily” per Errata

9. Have I before, or in every action considered, how it might be a means of improving in the virtue of the day?

_Particular questions relative to the love of GOD_.

1. Have I set apart some of this day, to think upon his perfections and mercies?

2. Have I laboured to make this day, a day of heavenly rest, sacred to divine love?

3. Have I employed those parts of it in works of necessity and mercy, which were not employed in prayer, reading, and meditation?

O MY Father, my God, I am in thy hand; and may I rejoice above all things in being so: do with me what seemeth good in thy sight: only let me love thee with all my mind, soul, and strength.

I magnify thee for granting me to be born in thy church, and of religious parents; for washing me in thy baptism, and instructing me in thy doctrine of truth and holiness; for sustaining me by thy gracious providence, and guiding me by thy blessed Spirit; for admitting me, with the rest of my Christian brethren, to wait on thee at thy public worship: and for so often feeding my soul with thy most precious body and blood, those pledges of love, and sure conveyances of strength and comfort. O be gracious unto all of us, whom thou hast this day [_or at any time_] admitted to thy holy table. Strengthen our hearts in thy ways against all our temptations, and make us _more than conquerors_ in thy love.

O my Father, my God, deliver me, I beseech thee, from all violent passions: I know how greatly obstructive these are, both of the knowledge and love of thee; O let none of them find a way into my heart, but let me ever possess my soul in meekness. O my God, I desire to fear them more than death; let me not serve these cruel tyrants; but do thou reign in my breast; let me ever be thy servant and love thee with all my heart.

Deliver me, O God, from too intense an application to even necessary business. I know how this dissipates my thoughts from the one end of all my business, and impairs that lively perception I would ever retain of thee standing at my right-hand. I know the narrowness of my heart, and that an eager attention to earthly things leaves it no room for the things of heaven. O teach me to go through all my employments with so truly disengaged a heart, that I may still see thee in all things, and see thee therein as continually looking upon me, and searching my reins; and that I may never impair that liberty of spirit, which is necessary for the love of thee.

Deliver me, O God, from a slothful mind, from all lukewarmness, and all dejection of spirit: I know these cannot but deaden my love to thee; mercifully free my heart from them, and give me a lively, zealous, active and chearful spirit; that I may vigorously perform whatever thou commandest, thankfully suffer whatever thou chusest for me, and be ever ardent to obey in all things thy holy love.

Deliver me, O God, from all idolatrous love of any creature. I know infinite numbers have been lost to thee, by loving those creatures for their own sake, which thou permittest, nay, even commandest to love subordinately to thee. Preserve me, I beseech thee, from all such blind affection: be thou a guard to all my desires, that they fix on no creature any farther than the love of it tends to build me up in the love of thee. Thou requirest me to love thee with all my heart: Undertake for me, I beseech thee, and be thou my security, that I may never open my heart to any thing, but out of love to thee.

Above all, deliver me, O my God, from all idolatrous self-love. I know, O God (blessed be thy infinite mercy for giving me this knowledge) that this is the root of all evil. I know, thou madest me, not to do my own will but thine. I know, the very corruption of the devil is, the having a will contrary to thine. O be thou my helper against this most dangerous of all idols, that I may both discern all its subtleties, and withstand all its force. O thou who hast commanded me to renounce myself, give me strength, and I will obey thy command. My choice and desire is, to love myself, as all other creatures, in and for thee. O let thy almighty arm so stablish, strengthen and settle me, that thou mayst ever be the ground and pillar of all my love.

By this love of thee, my God, may my soul, be fixed against its natural inconstancy: by this may it be reduced to an entire indifference as to all things else, and simply desire what is pleasing in thy sight. May this holy flame ever warm my breast, that I may serve thee with all my might; and let it consume in my heart all selfish desires that I may in all things regard, not myself but thee.

O my God, let thy glorious name be duly honoured and loved by all the creatures which thou hast made. Let thy infinite goodness and greatness be ever adored by all angels and men. May thy church, the Catholic seminary of divine love, be protected from all the powers of darkness. O vouchsafe to all, who call themselves by thy name, one short glimpse of thy goodness. May they once taste and see how gracious thou art, that all things else may be tasteless to them; that their desires may be always flying up towards thee, that they may render thee love, and praise, and obedience pure and chearful, constant and zealous, universal and uniform, like that the holy angels render thee in heaven.

Send forth thy blessed Spirit into the midst of these sinful nations, and make us a holy people: stir up the heart of our sovereign, of the royal family, of the clergy, the nobility, and of all whom thou hast set over us, that they may be happy instruments in thy hand, of promoting this good work: be gracious to the universities, to the gentry and commons of this land, and comfort all that are in affliction; let the trial of their faith work patience in them, and perfect them in hope and love (――――).¹

¹ Here mention the particular persons you would pray for.

Bless my father, &c. my friends and relations, and all that belong to this family; all that have been instrumental to my good, by their assistance, advice, example, or writing, and all that do not pray for themselves.

Change the hearts of mine enemies, and give me grace to forgive them, even as thou for _Christ_’s sake forgivest us.

O _thou Shepherd of_ Israel, vouchsafe to receive me this night and ever, into thy protection; accept my poor services, and pardon the sinfulness of these and all my holy duties. O let it be thy good pleasure shortly to put a period to sin and misery, to infirmity and death, to compleat the number of thine elect, and to hasten thy kingdom; that we, and all that wait for thy salvation, may eternally love and praise thee, O God the Father, God the Son, and God the Holy Ghost, throughout all ages, world without end.

_Our Father_, &c.

* * * * *

MONDAY MORNING.

_General questions, which may be used every morning._

Did I think of God first and last?

Have I examined myself how I behaved since last night’s retirement?

Am I resolved to do all the good I can this day, and to be diligent in the business of my calling?

O GOD, who art the giver of all good gifts, I thy unworthy servant, entirely desire to praise thy name for all the expressions of thy bounty towards me. Blessed be thy love for giving thy Son to die for our sins, for the means of grace, and for the hope of glory. Blessed be thy love for all the temporal benefits which thou hast with a liberal hand poured out upon me; for my health and strength, food and raiment, and all other necessaries with which thou hast provided thy sinful servant. I also bless thee that, after all my refusals of thy grace, thou still hast patience with me, hast preserved me this night, (――――)¹ and given me yet another day, to renew and perfect my repentance. Pardon, good Lord, all my former sins, and make me every day more zealous and diligent to improve every opportunity of building up my soul in thy faith, and love, and obedience: make thyself always present to my mind, and let thy love fill and rule my soul, in all those places, and companies, and employments, to which thou callest me this day. In all my passage through this world, suffer not my heart to be set upon it: but always fix my single eye, and my undivided affections on _the prize of my high calling_! This one thing let me do; let me so press toward this, as to make all things else minister unto it; and be careful so to use them, as thereby to fit my soul for that pure bliss, which thou hast prepared for those that love thee!

¹ Here you may mention any particular mercy received.