An Office for Prisoners for Crimes, Directions
Brief Directions FOR PRISONERS FOR CRIMES, AND FOR PRISONERS FOR DEBT.
I. Special Directions, for Prisoners for Crimes.
CHAP. I.
How to Behave and Employ themselves, after Commitment, and before the Tryal.
I. AS soon as you are Committed to the Prison, begin seriously to Consider, and Resolve within your Self, how to spend your Time there.
Do not once fancy, that you must lye shut out there from all Business, and Condemned to a State of Idleness. But set your Self with all your might, to mind the one thing necessary, viz. The Great Work of Repentance, and making your Peace with Almighty God: And know assuredly, that this will cut out Work enough for you, and of more Comfort and Profit to your Soul, than any other Employments which you have formerly been used to.
And do not think of leaving this most necessary and important Work for an after-Game, and that it will be time enough to fall to it after you have received Sentence of Condemnation. For this shews, that you do not yet think Repentance to be the Work of a Living, but only of a Condemn'd and Dying Person, and that if you could have any Hopes to live on, you would Reserve your Self and are Resolved to Sin on. And when you come to it with this Mind, you are never like to do much Good in the way of Repentance; nor is it like to do much Good to you. Besides, the Review and Amendment of a whole Life, and making your Peace with God and Men after a long course of Provocations against both, if it be done as it should be, is a Work of more Time, and Difficulty, and Thoughtfulness, than you are aware of. And after Sentence is once passed upon them, the wretched Criminals often times are either so Dejected with their Misfortunes, or so Distracted with Terrors, that their Minds are not Capable, to be any thing near so composed, Intent, and Thoughtful, as the Work of Repentance Requires; or to make half so much use as they should of that little Time which is left them. Not to put them in mind likewise, that Considerable parts even of that little Time will be snatched away from this Grand Business, to be taken up in Farewel Visits, some of Business, others of Love and Kindness, and in other Avocations and Interruptions, which both the Noisy and Incommodious State of Prisoners, and the Condition of Persons taking a Deliberate Leave of this World, must expect to meet with.
As soon therefore as you are shut up from others, fall to Converse with your Self, and Call your own Heart and Ways to Remembrance. And apply your Self with Seriousness to think of leaving this World, and of Giving a Strict Account to the Dreadful Judge of Heaven and Earth, of all the Good or Evil which you did whilst you lived in it, and of the many Things which you need to amend, and have to do, to make your Peace with God, before you leave it.
First, fix your Thoughts on Heaven and Hell, and look upon them as most Real and Certain Things, and as States of utmost Joy or Greif, and of Endless Continuance. They who will not Believe that there is an Hell, shall surely feel it: And when, by feeling the most Exquisite Pains thereof, they come to be Convinced to their Cost that there is One; they shall be for ever incapable, either to bear it, or to get out of it. Who can abide the Rageing Torture of Fire and Flames, and†Isa. 33. 14. Dwell with everlasting Burnings? Who can Endure to be perpetually gnawed, and pierced to the quick, with the Worm of Conscience, always accusing and tormenting him, and eating through his Spirit? To lye down in a Bed of Sorrow, yea, and which he has madly Chosen, and obstinately Sought out for himself: Where there is nothing, but Anguish without abatement, and Horror without hope; and wherein there neither is, nor can be the least Glimps of the Divine Mercy, but inexorable Justice comes Armed with Power, to heap on such Plagues, as an Almighty God can inflict, and an immortal Sinner can suffer, for evermore.
And assure your Self, that this will surely be the just Wages of the Crime for which you are made a Prisoner, and the unavoidable end of your mispent Life, unless you Employ that little space of Time, which you have yet remaining, to prevent the same, by true Repentance, and making of your Peace with God before you dye.
Being therefore without delay to Survey your past Life, and to Repent of all that needs Repentance.
Read over your Baptismal Vow in the Church-Catechism, upon the ingagement and undertaking whereof, God admitted you to the Hopes of his Mercy and Eternal Life in Christ Jesus; and attently bethink your self how you have kept it. And read over your Duty to God and to your Neighbour, and at every particular of each of them, propose to your self, and Consider how you have Performed the same. And this will shew you what Commandments you have Broken, and what Sins you have to bewail and amend, that you may Recover Gods Favour, and Prevent the Torments of Eternal Fire.
And having thus Discover'd what your Sins and Offences are, which expose you to Gods wrath, set your Self instantly to humble your Soul for them before him, that so you may be fit for his Mercy. With hearty Self-abasement, and Condemnation of your Self for the same, acknowledge before him, your own Baseness, and abominable Unthankfulness, and Wretched Folly therein. And fix in your Heart the Firmest Purposes of Amendment thereof, as seeing assuredly, that there is no other way, either of shewing your Duty, your Love, or Thankfulness to God, or of saving your Self from Everlasting misery.
And having thus Considerately, and fully Purposed this Amendment within your Self, and that of all the several Sins which you find you have been Guilty of, Faithfully Promise him, that by his Help you will Amend them. And beg his Grace to fix you in this Purpose, and to Enable you, as occasion is offer'd, to perform it. And then humbly and earnestly beg his Pardon for all your Sins, for Jesus Christ's Sake. And every Day afterwards, as it comes, apply your Self with utmost Care and Diligence, to make Good your Work, and Perform these Promises, Considering, that it is the honest keepers of Promises, who are to Claim the Benefits of them; and therefore in all the Opportunities you meet with afterwards, you must be strictly mindful according to your Promise to do better, in all those Points wherein you had done amiss before.
And as for all Wrong and Damage, which you have done to any by your Transgressions, especially by this for which you are now a Prisoner; Resolve within your Self, to make them full Satisfaction if you are able; or else, to make them as much Satisfaction as you can, and to beg their Pardon, and their Prayers to God to Pardon you, for the Rest. And contrive how to do this, and have things in a readiness, that it may be done effectually and without delay, as soon as ever it may be Prudent and Convenient to do it; providing at the same time against Casualties, that whatever happens to you, it may not be finally dropt and be undone. And give out such General Intimations before, of your true Repentance and fixt Intentions, of doing justice according to your Ability, to all who have suffer'd by you, as may be safe for you, and something of Satisfaction to them, in the mean time. And look on this Reparation for Wrongs, as a thing that must take Place of any Provisions, which you would desire to make for your Self, or your Family, out of your worldly Goods; and that it is a necessary Course, to prevent Gods Future Wrath, and to Clear your Conscience.
In this Great Work, of posing, and purging of your Conscience, and perfecting the Course of your Restitution and Repentance, and expressing your Heart thereupon to Almighty God, you will have great need of, and may receive much comfortable assistance and benefit, from Godly Directions, and Forms of Prayers fitted for this purpose. And if you are not otherwise provided therewith, your needs herein may be supplyed by a small Book, intituled A Companion for the Penitent, wherein is An Office for the Penitent to Carry on their Reconciliation with God: And a Tryal or Judgment of the Soul, to Discover the Safety of their Spiritual Estate, &c. lately Printed.
And during all the Time, which God shall spare you after your Commitment, to attend this Grand Business, make Pious Books your Companions, which you may Converse with as often, and as much as you please, and always with great Comfort and Advantage to your Self; And Discreet and Religious Friends likewise, if you have any such who will come at you. For their Discourses and Devout Breathings, will be like gentle Blowing on dying Embers, and help to kindle any sparks of Virtue and Goodness that lye Dormant in you. They will call forth your Penitential Relentings, and increase them, and bring you by use to take Comfort therein, and Direct you how to carry on the same. Especially if you have a Wise and Faithful Guide of Souls for your Friend, prize his Visits, and make the most of them, and prepare your Self still to receive both Direction and Warmth from his Lips. And be free in opening your Self to him, and in begging his Judgment and Direction, upon all the great Passages of your Life, and the present Conduct of your Repentance, how you are to order it so, as that you may be most sure of making your Peace with Almighty God. And be careful to receive his Directions with Thankfulness, and to follow them with Care.
And this way of spending your Time, in transacting and perfecting your Repentance and Peace with God, let me again beseech you to look upon, not only as an incident, to fall in now and then, but as your Work and Business in Prison. And be sure to keep your Self to it, as much as your Spirit will bear. Remembring, that you have a Great Work to do, and no Time to throw away. That if you fail or fall short therein, you are irreparably undone for ever. And that there is Great Danger of your Failing, unless you shew such an early, a watchful, and incessant care, as I advise you to. That you have been desperately Foolish, as well as Wicked, in throwing away the former Days of your Life, and therefore should now seek to redeem them, and to be double diligent in the good Husbanding and Religious Improvement of that small shred thereof which still remains.
Take not therefore more than needs of your Precious Time, especially not any great Portions, from this most necessary and salutary Employment, to attend unprofitable Visits, or to throw away in Idleness. But by no means spend any Portions thereof, in that Cure and Diversion of Cares, which alass! Is too often the Refuge of Imprison'd Malefactors, viz. Wine, and Jollity and Prophane and Loose Conversation. Go no more into such Society, than you would into an Infected Room: But Shun it as you would do the Plague, or as you would do Persons who are throwing Fire-balls among Combustible Stuff, and spreading Endless Ruine.
And in this Course, wait for the Sessions or Assizes, and continue thus to Employ your Self till your Tryal comes.
CHAP. II.
How to Behave and Employ themselves, in order to, and at, their Tryal.
AND then in the next Place, as to what Concerns your Tryal, look up to God as your only Deliverer to bring you off there. All Tryals in Human Courts, are of uncertain Issue. Even the Innocent have Cause to Fear, and the Guilty much more. For there Men stand or fall, by the Understanding and Dispositions of Judges and Juries. And their Hearts and Minds are in no Hand but Gods, who Turns and Governs them as he pleases. Their Verdicts and Sentences in Tryals, are influenced and determined, either in Favour of the Prisoners or Against them, according as some things are offer'd in Evidence, or others Omitted, which are apt most to affect them in their several ways of Reasoning and Believing, and sway most with them. And tho' these Particular Suggestions or Omissions in Evidence, whereon the Judgment thereof is like to turn, seem accidents to us, and were not foreseen nor dreamed of by the Prisoners; yet are they all Wise Orderings and Providences in God, so that in the Verdict brought in thereupon, we have what he pleases.
If you do Escape therefore at all, lay down this beforehand within your self, and be both attent and fixt in the belief thereof, that it is he alone who must send you Deliverance. And if your Deliverance must come from thence, Direct your Eyes to him from whom your Help Comes, and place all your Confidence in his kind and watchful Providence: And when you trust to him for Deliverance, seek for it with earnest Prayers, and beg a longer Respite in this World if he pleases. But withal, seek this with Resignation to his Holy Will, humbly submiting to his Justice, if he think fit to bring you to Deserved Punishment for this Offence, for an Example to terrifie others; and Praying, that whatever Vengeance he Exacts for your Crimes here, he would by no means Extend his Wrath further, but for Christ Jesus's sake spare your Soul hereafter.
And thus you see, that the Religious Spending of your Time, which I have advised you to, is really the best way you can take to prepare for your Tryal, and to deliver you from the Sentence of Death here, as well as of Damnation hereafter. For if God, and his most undeserved Care and kind Providence, must be your Deliverer; these Religious Exercises, which are the surest way to gain God, must be the surest ways of Deliverance, and they have most Hope to escape the Danger, who have done most and taken the best care to secure his Favour.
If you have any Matters to Order relating to this World, do them, as much as you are able, before your Trial comes on, and leave them not to be cared after Sentence of Condemnation is past upon you. For all your Time after that, will have Care and Work enough of its own, and should therefore be kept as free from all other interruptions as it can.
When you are going to your Trial, go first to you Prayers, and put your Self into Gods Hands, and beg his Assistance. Desire that his Grace and Holy Spirit, may govern all your Carriage, and all your Answers there, and prepare your Heart to express your Self with Wisdom, and Uprightness, and the Hearts of Judges and Juries to receive the same with Favour and Tenderness. Remembring, that both the Preparations of the Heart in him who needs and asks Favour, and the Answer of the Tongue in those who are either to Grant or Deny it, is from the Lord. Prov. 16. 1.
When you are brought upon your Tryal, I think you may safely make the Legal Plea of not Guilty: For tho you are Guilty in reality, yet you are not Guilty in the Eye of the Law, till you are Legally found to be so. And when the Law asks you this, I conceive you may answer, not according to your Real, but your Legal Guiltiness, being innocent in Legal Estimate till you are Convicted. For 'tis the Humanity and Equity of our Law, as I take it, not to require Criminals, Especially in Capital Cases, to Accuse themselves, which would be very unnatural, and casting off all Tenderness and due Regard to Human Weakness. But whatever they are in Truth, it allows them to put their Guilt upon the Proof, by Pleading not Guilty, that where they can not voluntary publish themselves, and glory in a Fact as Confessors, they may be Convicted thereof by due Proof as Criminals, and brought to suffer Punishment for the same, as common Humanity allows punishments should be suffered, against their Wills. Yea, further to manifest its moderation and disposition to Clemency in this Case, after they have thus put their Guiltiness upon the Proof, the Form and Voice of the Court is, to pray them a Good Deliverance.
And having put your Self upon the Tryal of this Plea, you may say such things in your own Favour, as you can say truly. But seek not for Safety in Lyes, and Falsification of things against your own knowledge; denying what you know to be True to save your Self, or possitively Affirming what really you do not know, or perhaps know to be otherwise. Much less seek it in Mischeivous Lyes, to cast your Faults on others, and either bring Innocent Men under Suspicion, and into Dangers, or make other Guilty Persons Guilty of more than really they are: For this is to give God fresh Provocations, and back an old Sin by a new one, and to forsake him when you stand in the greatest need of him, which is the readiest way to forfeit both his Peace hereafter and his Preservation here, and utterly to lose both Him and your Self too.
Trust your Life therefore in his Hands, by keeping your Defence thereof within the Bounds of Truth and Justice: This is a Great Tryal of your Faith. But 'tis a Tryal which you have wickedly brought your self into. And under the same, it is necessary for you thus to approve your Faith, in his mercy and care of you. You have no Faith in him left, or none that he will accept of, if you forsake him and his ways in this difficult case, and fly to Sin to save your Self. But if you can trust wholly to his Providence and not at all to evil ways, and have Faith to contain your Self within your Duty under the hazard of your Life, this noble Faith will be a mighty Endearment, and of Great Account in his Eyes; nothing ever recommending poor Sinners more to God, than Faith doth, when it keeps them innocent and obedient in such hard Tryals.
And therefore set your Self resolutely to act this Great, and most concerning Part well, and to approve your Faith in him when it is Tryed. And look upon this trusting of your Self to him, to be the wisest way of saving your Life, as well as of preserving your Innocence. For if you are Preserved at all, as I say, you must owe your Preservation above all things to his watchful Care and kind Providence. And if you must receive your Life from his Hand, seek to him for it, and trust him with it; and by no means leave him, to seek out other unlawful Helps, which will be like to Deceive you in this World, and are certainly the way to Destroy you afterwards, in that which is to come.
And when you have heard your Accusers, and have been heard to make as wise a Defence as you could make for your Self with Truth and Justice, lift up your Heart to God when you are taken from the Bar, and humbly and devoutly Commit the Event of all to him. And Pray that he will be pleased to Order it in Favour to you, waiting with Patience and Resignation of Spirit, to see how he will Dispose the Hearts of Judges and Juries to deal with you.
If you are Acquitted, give him the Praise thereof, and Receive it with utmost Devotion and Thankfulness. But if you are brought in Guilty and Condemn'd, humbly Submit your Self, and own the Justice of your Sentence: And give Glory to God, by justifying his Providence, which has recompenced your high Crimes with a deserved Vengeance; and by justifying his lawful Ministers, who bear the Sword in his Place, and use it at any time upon such Criminals as you are, confessing freely that 'tis used now in your Case, for the Punishment and Terror of evildoers.
CHAP. III.
How to Behave and Employ themselves after Sentence of Condemnation, and at the Time of Execution.
AND after you have received Sentence, set your Self to lose none of those precious moments of Time which are left you, but to make the Wisest and Carefullest Use thereof which you can, in preparing for Death. You are to Discharge this Great and last Part of Dying but Once, Oh! Therefore take care to do it well. You can rectify or amend nothing after, Oh! Then labour as much as in you lies to make all sure, and set all straight before. Finish all your intended Acts of Restitution, and Repeat anew all your former Acts of Repentance, and add Earnestness and Vigor to them, and Perfect what is Defective therein, and send them up to God in continual Strains and Breathings of Devotion, either short and occasional Ejaculations, or more set and solemn Prayers. And to Consummate your Repentance, and to Comfort up your Spirit with the Pledges of Gods Love and Peace, take care before you dye to receive the Holy Communion, after you have endeavoured the best you can to fit your Self for it, and to Satisfy the Holy Man who Administers it to you, of your Fitness for the same. And if you can often have the Blessing of a Prudent and Pious Ministers Direction in that disconsolate time, prize it highly, and improve it diligently, and take such further ways for the Securing of your Peace and Quieting of your Conscience, as in his Discretion he shall Direct you to.
And when you are brought from Prison to Execution, own the justice of your Sentence: Profess your abhorence and true Repentance of the Crime which you Dye for, and of all your other Sins. Declare the Satisfaction you have made, or would make, were you able, to all you have wronged. Beg all Persons to forgive you, who have suffered by you in any kind, and all who have ever learnt any ill from your Acquaintance and Example. Declare that you do from your Heart, forgive all Persons, and that you bear not the least ill will against any of your Prosecutors, or the Judges and Juries who were concerned in bringing you to Justice. And when you make this Protestation of Forgiveness and Good Will to them, be sure nothing fall from you, that may bring the Sincerity thereof into Question. And therefore take Diligent Care, not to shew uneasie Remembrance and Resentment, of the Evils or Injuries which you have suffer'd, but only of those which you your Self have done: And to keep your last Breath from being an hurtful Blast upon any Persons, and your Dying Words from casting out Darts and leaving a Sting in your Enemies, Remembring, that you are to leave the World and come to Execution, not as a wild Beast, fighting with your Foes, and pushing and goreing; but as a Lamb, meekly submitting, as your Blessed Saviour did, tho he had no Real Guilt but was perfectly Innocent, who suffered the worst things without aggravating them or being angry at them, and on the Cross spake nothing of his bitter Enemies, but to Excuse them, and Pray for them.
And having thus testifyed your Godly Sorrow for your Sins, desire all the By-standers to learn of you Repentance (tho by no means to delay it so long as you have done) and to be horribly afraid of the sad end of evil doers, and of the Vengeance of God, which is oft-times swift, but when 'tis most slow, will be sure at last, and utterly insupportable to all those, who will not take care in time to appease him by amendment of Life. Beg all that need it, to take warning by your punishment, that your most just and lamentable Death, may terrifie more from Continuing in their Sins, than the Example of your Evil Life had lead into Sin.
Likewise, if you can do Right to any Persons falsly accused, or wrongfully suspected, fail not to Do it the best you can, before your Breath is stopt.
Profess also your Faith, whereinto you were Baptized, devoutly and audibly; repeating the Apostle's Creed, and declare the Religion, wherein you Dye; and lament the Dishonor, which you have brought upon them by your wickedness, and declare your earnest Desires to Do some Right to them now by your Repentance.
And when by all these ways, you have expressed before them all, how truly penitent you are for your Sins, then humbly profess your lowly Hope in Gods free Mercy and most Gracious Promises, who for the Death and Merits sake of our most Blessed Saviour Jesus Christ is ready to pardon, even the Greatest Sinners, such as you are, upon their true Repentance.
After this, beg the Prayers of all the Beholders, and the Prayers of all Good People. And then fall to your own Private Devotions, praying earnestly for your self, and for them. Then Pray with the Minister, who stands ready to perform this last Office of Charity for Dying Men; and desire all present to help you by their affectionate and fervent concurrence therein.
Then take a kind and decent Leave of all the Company, and pray God to make them all the better by the Sadness of this Sight. Thank them all heartily for their Pity, and their Prayers, and Desire the Continuance thereof to assist you in your last Agonies. Then turn your self to take a fitting Farewell of your particular Friends or Relations, if any are there present, and after that commit your self to the Mercy of God through Jesus Christ, and with continued and earnest Prayers and Ejaculations, wait till the Executioner or Minister of Justice stops your Breath.
To remember all these Points at the Place of Execution, may be thought hard for the Poor Prisoner. But he may have this little Book in his Eye, for his Remembrancer. And however he may express himself on as many of them, as he can think of; and then satisfy his own mind, that altho he has not done so much as he Desires, yet he has done the best he could do.
Brief Directions FOR PRISONERS FOR DEBT. II. Special Directions for Prisoners for Debt.
WHEN you are made a Prisoner for Debt, it first concerns you to consider how you came in Debt. And if you are made Poor and Disabled from paying your Debts, merely by the Hand of Providence, you deserve Pity from all, and Patience and Forgiveness from your Creditors. They loose nothing by you, that you have squander'd, but only what God has taken away. But if rigorous and unchristian Creditors will still be hard upon you, you must do them all the Justice you can, and when that is done, bear the Rest with Resignation, and conform your Will to the Will of God, who calls you hereby to the Patience, Religious Trust, and Dependance of an hard Condition, remembring all the while to your comfort, that you have not sought this afflicted State to your self, but may receive it as a State of Gods chusing for you, who knows best what is fittest for us all, and as a Visitation of his sending.
But if you can charge your self with any great wickedness, and have highly offended God, to bring these Losses and Impoverishment upon you, as a Judgment; or if you have run your self in Debt, by riotous and luxurious Living, by the Expensiveness of Riot, Pride▪ Gaming, or by Idleness and Neglect of Business; then you must humble your self, and be heartily sorry for these Sins, for which you suffer, and bear the confinement you have brought upon your self patiently, and set your self to learn Repentance thereby. And for working this Repentance, you may have recourse to the foregoing Directions about the same for the Prisoner for Crimes, Chap. 1.
But which way soever your Debt comes, when you are their Prisoner, be sure to deal candidly and openly with your Creditors. If you cannot fully satisfy them, lay your condition truly before them, and shew your self disposed to do Right to all as far as you can. Do not pretend ways of raising Money for them, which are not true; nor promise payments, which you cannot perform. 'Tis your Duty to be sincere and plain with them, and plain-dealing may mollifie and engage them; but it will be your Sin, and may double their Resentment, if you abuse and delude their expectation.
And let them be first served out of your Estate, so far as it will go; unless in compassion to your needs, they are willing to allow you some part of it. But think not first of saving maintenance (whether they will allow of it or no) for your self, or for your Family, and then of letting them take what remains. For your Duty is first to be just to all Men, and not live your self, nor maintain your Dependants, upon other Mens Goods kept from them against their Wills; which is to live upon with-holding Right, and perverting Justice.
Much less think of forcing them to abatements and scanty compositions, to reserve and raise a good Estate for your self, or for your Heirs, out of their Purses Nor chuse to endure the tediousness and hardships of a Jayl for your Life, to supersede all Legal Remedy against your Heir, for your Debts, which he cannot be sued for a second time, after you have dyed a Prisoner for them. For this is paying very dear for doing wrong, and denying Men their own; and is certainly the way to carry off a very unrighteous and guilty Conscience with you, and to leave the Curse of ill Reserved Goods and of unpaid Debts, to your Heirs who survive you.
And seek not to Tricks, or any dishonest Fetches and Misuse of the Law, to set aside Debts, or put them off and postpone them, instead of paying them. Nor spend any of your Money, in defrauding, or hindring your Creditors of their just Right, which is all little enough, it may be too little, towards the honest Satisfaction of it.
And if by your Insolvency, any of your Creditors are brought against their wills to abate Part rather than lose all, look on that Part as respited not remitted, and pay it afterwards (if God enable you) in the Sum it self, or (if you cannot do that) be studious to make it up in Good Offices and Grateful Services, and for the rest have Recourse to God by Prayers in their behalf. And what after-Recompences you make them, do the same with Good-Will, chearfully, and diligently; and thank them heartily for their Patience and Kindness, in being Content to want it so long as they have done, when you do at last pay them the sum it self, or, when you cannot do that, in accepting your services in lieu thereof.
And having first taken this upright care of your Creditors, and of their Payments, then look to your self, and provide the best you can for your own Maintenance. If you have any thing of your own left, after your Creditors are satisfied, live frugally and thankfully upon it. If you have not, then you are called to get your Livelyhood still as you need it, and in the way of Honest Industry look up to God to give you day by day your daily bread. If he has enabled you to seek this, by earning it for your self in any lawful Labour or Business, look on that as the best way, and plie it with Diligence and Contentedness. But if thro disability, or the numerousness of your Family, or otherwise, you need to be helped out by Gifts of Charity, humble your self to your state, and represent your necessities modestly, and receive an Alms with Thankfulness. First represent your wants to your near Relations, who are more especially bound to relieve the needs of their own House; 1 Tim. 5. 4, 8.and then to any other Charitable Persons, as your Case requires.
And whether you Live by Alms, or by taking Pains, bear always in your mind, that you are called to act the Part, and discharge the Duties, of a poor Estate: And let it be your daily study, to bring your mind to it, and to think only of having such accomodations, as are fit for a Poor Man; not such as you had whilst you were in a wealthier condition.
Brief Directions FOR BOTH. III. General Directions for both.
BUT when Men are Prisoners, whether for Debt or for Crimes, they will be like to groan especially where they are kept long in Prison, under the burden of Solitude, or Want, or both. They are shut up from their Friends and Acquaintance; and are much streightned for Conveniences, or it may be for Necessaries. And for a Conclusion of these Advices, I shall give them some Brief Directions for their due Reception thereof, and for their Carriage and Improvement under each of these bitter Ingredients, and sorrowful Appendages of the State of poor Prisoners.
And first as for Solitude, that indeed is a punishment as coming to them against their wills, as their imprisonment is; but nothing is more fit to be their Choice, if they will make Repentance their Business. For he must retire from the World, who would fall in earnest to converse with God, and to look … himself. The greatest Saints fall to this at certain times, as the best means of evening their Accounts with God, and perfecting their Repentance. And all Men have Reason enough to wish for some such thing, before their Deaths! Especially if these dying Persons are but young Penitents. For when Men at first enter upon the great work of Repentance, 'tis extremely advisable, and more than ordinarily needful for them, to retire from the Noise, and Business, and Diversions of the World, that they may have little else to do, but to attend it. And that they may keep out of the way, of their former evil courses, till they have unlearnt them; and of their corrupt Acquaintance and Companions, till they can withstand and deny their Sollicitations; and of those Temptations of the World, which have ordinarily been too hard for them hitherto, till they have considerately formed, and fixed and fortified their Holy Resolutions to such a Degree, as may be able to overcome them.
Let the Prisoners therefore make Repentance their Work and Business in Prison, as I have advised them in the foregoing Directions, and then they may Thank their Prosecutors for the Benefit of their Solitude and Melancholly Retirement, and make it their own hearty desire and free choice. If they employ it to converse with God, and to know and amend themselves, which they may do if they please, and will do if they are wise to do well for themselves, their Confinement will be as good to them in a Jayl, as it is to a Devoto in his Cell, and may be as wellcome to them when put upon them by others, as his is to him when he seeks it for himself. And thus, what God sends to punish your Sins, O, ye poor Prisoners, by your wise use thereof, you will turn to cure them. And this alone will change that Confinement! Which may come upon you as a Curse, into the greatest blessing.
And to make that Confinement easy to you in the Practice, which this way will be so blessed and beneficial in the Effects, keep your Fancy from running out after the Noise, the Diversions, and busy Occupations and Entertainments of the World. Discontent and roving Desires abroad, are the greatest sting in being shut up. But keep your Mind at home, and your Desires within bounds, and the want of those Liberties abroad which you Covet not, and which you daily see do hurt to others, and have formerly done very much to your self, will sit light upon you.
And Consider, that as you are hereby kept out of the Injoyment and Affairs; so are you likewise out of the Temptations, and, if you please, may be out of the Cares of this World. And ordinarily the Temptations of Liberty have more of Danger, and of the Cares of Trouble and Sorrow, than the Injoyments thereof can fairly recompence.
And if you are shut up from your Friends, you are shut up also from your Enemies. For a Prison is a Guard against all other Wrongs, and you are safe there in Stirrs and Tumults, in Publick and in Private Dangers. And though it be hard to be without the Company of those that Love us, yet is it no despicable Recompence, if thereby we are secured from the Envious and Malicious, and from the further attempts of all that hate us. For ordinarily we are not to promise our Selves so great Effects from the kindness of our Friends, as we have reason to apprehend from the malice of our Enemies; Spite and Envy being usually more industrious and watchful of opportunities to shew it self, and eager to do it to the full, than Love is.
Perhaps you Fancy, that now you are as one taken almost out of the World. But what if you be? You have seen Evil enough, and Done too much in it, to be fond of it; and this Recess from the World, affords you great advantages of making your Self ten thousand times more happy in another World. And if imprisonment is bidding adieu to the World, Consider, that this Time of your Commitment to Prison, is not the first Time of your Renouncing the World. For every Christian doth this, when he is Baptized. They all Profess to be as Persons out of this World, and to keep Hearts free and loose from it, and to live above it: And if People are really of this mind, it will not affect them much, wheresoever God calls them to make their abode in it.
You are restrained also to one Place, and must move but in a narrow Compass. But if by Gods blessing, you can have your Health, and be easy and quiet under this Confinement to one Place, may you not well be contented not to change whilst you are well, and whilst the will of God is so, rest satisfied without trying new Places. And if it please God to send sickness, tho' you were at Home, sickness would tye you to your own House, or it may be to your Bed, which is a narrower Compass than a Prison is. 'Tis worse being Prisoner to a Disease than to the Keepers of Common Prisons. And Diseases, as the worst of Jaylors, bring their Prisoners into such a close Custody, as is much more irksome and afflictive, than any other is. For under others, you are shut up, indeed, but that is to sit at Ease and Rest. But under a Disease, you are shut up too, and likely closer confined, and that to have constant Pain and Sorrow with it.
But whatever Restraints you are under in Prison, as to your Body; yet remember, that even there your Mind is Free. Your Thoughts may go abroad, and run over all the great Occurrences of your Life, and fetch in Matter enough to busy your self withal, even all those things thro all your Life, which you should be sensible were done ill, and which you have yet space before you dye, to correct and make better, You have liberty to think as much as you please, of God, and of your Self, of the Joys of Heaven, and the Terrors of Hell, and the Vanity of this World, and of all things else, which may either direct or comfort you, and be of use either to your Soul or Body. Nay, the more your Body is restrained, and the less you have left to mind of other …hings, the more liberty you have for these thoughts. And therefore if spiritual things and employments are your design, instead of being a place of Incumbrance and Restraint, your Prison is a place of Leisure and Freedom. Take away the Name of Prison, as Tertullian advises, and Call it a Recess; and that is no Let, but the Greatest Opportunity and advantage to true Penitents, and Spiritually and Heavenly minded Persons.
And then Secondly, as for the other embitterment of Want and Poverty; when God is pleased to send it too, be patient under it, and set your selves to gain as much as you can by it. And if you please, you may gain abundance more thereby in spiritual Exercises and Improvements, than your bearing all its temporal hardships and inconveniences will amount to.
When you are brought therefore to a poor Estate, be sure you take Care to be poor in Spirit, or to have no… … Thoughts or Desires as I hinted before, after the Fineries and Satisfactions o… this World, but what are suited to your Poverty. Do not let your Desire run, or your Fancy please it self with the Thoughts of what Table yo… kept, what Servants you retain'd, what Garments you wore, what Conveniences you had, or Respects you received once. But look now only for such things, as are fit for a Person in your present want, and poor estate, to desire and think of.
As a poor man then, be Content if you are reduced to a course and frugal Dyet, and a mean Habit, and an hard Bed. Be Content if you have nothing else but Necessaries, which God provides for all his Creatures, even the Beasts of the Field, and the Birds of the Air, Mat. 6. 26.who, as our Lord observes, have no Contrivance to lay up Stores for themselves. Nay, esteem and own your Self unworthy, even of these necessary Provisions, and think it not enough to be contented with them, but be Thankful for them. And seek them without Solicitude, or Mistrusts of Providence: But after a chearful Care spent in the best ways you have to compass them, quietly rely on God; and trust him for them. Do what you can, to have them of your own; if that succeeds not, ask of them, who are like to Pity and Relieve you, and if one denies you, try others; but if that misses too, God will send it, and put it into the Hearts of those to give whom you do not ask, and send it to you, you know not how.
And in your Poverty, be sure you be Humble. Be willing and contented to be maintained what way God pleases. And if he brings your State to need an Alms, let not your Spirit be above it. Think not your self too good, to receive, nor if need be modestly to ask it. And be Patient where you meet with Repulses, and Thankful for all that is given you, whether it be little or much; yea, even for good words and compassionate answers where you receive nothing else. And if under a poor estate, you can, by Gods Grace, arrive to this true Poverty of Spirit, you are a very Rich Poor Man; you are Poor in this World, but Rich in Faith and Good Works, as our Blessed Saviour Christ, and his Apostles, and earliest Saints for the most part were; and may comfortaby hope thro his Grace, to have your humble, holy, and obedient Poverty rewarded at last together with theirs, with unspeakable Riches, Honour, and Happiness in his Heavenly Kingdom.
And having after this sort Received, and Improved, both your Poverty, and your Solitude, look upon them again, with a discerning and impartial Eye, and then tell me what Cause you have to Repine, or Complain of them. Judge of them, not by the Opinions which other People pass, but by the good Use which you your Self make of them. They are certainly Good, exceeding Good to you, when you Receive and Improve them after this manner; and therefore are things, not only for you to bear, but to Bless God, and be Heartily Thankful unto Him for.