fuffer them to break out into bitter and reproachful expreffions, or malicious and revengeful actions; and if in fpite of our anger, we do firmly refolve, in obedience to God's commandments, to return good, and not evil, for evil: if, as St. Paul directs us, when we are angry, we watch over ourselves, that we fin not (p), which is certainly in our power, through the grace of God; we need not fear that any fuch inward motions of our paffions, as we cannot wholly fupprefs, but do not suffer to break out into any finful words or actions, will be imputed to us as a breach of charity.

SECT. VIII.

Excufe for want of forrow for fin, answered.

Some are afraid, that they are not forrowful enough for the fins which they have committed, because they do not find their grief so quick and pungent as they think it ought to be, nor ftrong enough even fo much as to bring a tear from their eyes; and therefore they dare not venture to

come.

True it is, that we can hardly grieve too much for our fins, whereby we have offended God; and if rivers of tears could run down from our eyes, they, would be but little enough. But yet, our forrow (P) Eph. iv. 26.

for

for fin is not to be measured by the paffionateness of it, or the tears it produces; but is altogether to be eftimated by the amendment which it caufes in our lives.

It is a never-failing rule which St. Paul gives us to know godly forrow by, which is, that it workethrepentance (q). If then a man has fo true and ferious a fenfe of his fins, as that it brings him to repentance, that is to fay, to a thorough and lafting reformation of his life; this forrow, though itnever affects him in a paffionate way, or draws any tears from his eyes, is certainly true godly forrow, and such as shall be accepted by God, because it worketh repentance, which is the only end for which godly forrow is either required or valued.

SECT. IX.

Excufe from the irksomeness of a preparation.

There are alfo fome who complain, that when they would set themselves to prepare for the holy communion, they grow fo tired with the length of thofe devotions which are required, that they are not able to accomplish what they propofed. And when they would even force themselves to continue their prayers and meditations, they cannot, with all their care, keep their minds fixed and attentive

upon what they are about. Their thoughts will unavoidably wander upon other things that are idle and impertinent. This they apprehend to be the fin of drawing near to God with their mouths, and honoring him with their lips, when their heart is far from him (r), and therefore dare not come to his holy table.

Whenever we addrefs ourselves to God in prayer, we ought certainly to use our utmost endevors to fix and compofe our minds, that our thoughts may not wander, and go aftray, if we can poffibly hinder them for he who pretends to pray with his lips, and does not withal frive that his heart and mind be devoutly affected, may justly be taxed with fome part of the fin juft mentioned. But when a man has done the best he can to fix his thoughts, and keep his mind from wandering in prayer; if, after all this, idle and impertinent imaginations do croud themselves upon him; and, like flies, though continually beaten off, return again, and moleft him: in this cafe he may affure himself, that God who is gracious and merciful, will never impute that to him as a fin, which with all his endevors he cannot help. It will only be reckoned upon the fcore of his infirmities, against which, he must ever strive; but, it may be, fhall never wholly conquer them as long as he lives.

There is one piece of advice, very proper to be offered unto those that are in thefe circumstances; which is, that they fhould comprize their private devotions in as few words as conveniently they can ; and they will neither be fo apt to be tired, nor their thoughts to wander, as when they are drawn out to a greater length. It is not much speaking that makes our prayers the more acceptable to God, or the fooner heard by him (s). And it is easy to comprehend all that is neceffary to be faid in prayer, in a few words. The Lord's Prayer is but short, and yet very full and certainly a form moft acceptable to God. The publican's, God be merciful to me a finner, was as well received, coming from a fincere and honeft heart, as if he had made his confeffion in more words. There is no manner of doubt, but that fort and devout ejaculations (t) frequently offered up to God, with a pious foul, fhall effectually prevail at the throne of grace, when they come from fuch a perfon, as, by reason of his natural frailty and infirmity, is not able to make longer prayers.

(s) Mat, vi. 7.

(t) Luke xviii. 13p

SECT

F 3

SECT. X.

Excufe on account of company, answered.

Some there are who are given to mirth and company-keeping; and knowing not well how to become ferious and referved, think themselves unfit for the holy communion; and therefore do not

come.

A chearful and pleafant difpofition is fo far from being unlawful, or difpleafing to God; that, where it is kept within due bounds, it is very ferviceable, to the promoting of peace and love in the world, which is one of the great ends of the christian religion. Let a man but take strict care, that his mirth be not finful in itfelf, nor inftrumental to promote wickedness in the world:, let him not droll upon religion and piety, nor make a mock at fin: let no jeft that is bitter or farcaflical, or tending to the difcredit or undervaluing of his neighbour, or which is any way profane, filthy, or obscene, come forth of his lips; nor fhew any delight or fatisfaction when fuch things are vented by others: let him abftain from all debauched fongs or ftories, and never promote, but always difcountenance all kinds of rioting, drunkenness, lewdnefs, and profanenefs: let him be fure, that his mirth betrays neither himself,

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