The rule and exercises of holy living. In which are described the means and instruments of obtaining every vertue, and the remedies against every vice, and considerations serving to the resisting all temptations. Together with prayers containing the whole duty of a Christian, and the parts of devotion fitted to all occasions, and furnish'd for all necessities.

Sect. 7. Of Prayer.

THere is no greater argument in the world of our spiri••ual danger and unwillingness to religion then the backwardnesse which most men have alwayes, and all men have sometimes to say their prayers: so weary of their length, so glad when they are done, so witty to excuse and frustrate an opportunity: and yet all is nothing but a desiring of God to give us the greatest and the best things we can need, and which can make us happy: it is a work so easy, so honourable, and to so great purpose, that in all the instances of religion and providence (except onely the incarnation of his Son) God hath not given us a greater argument of his willingnesse to have us saved, and of our un∣willingnesse to accept it, his goodnesse and our gracelessenesse, his infinite condescension, and our carelessenesse and folly, then by rewarding so easy a duty with so great blessings.

Motives to prayer.

I cannot say any thing beyond this very con∣sideration & its appendages to invite Christian

people to pray often. But we may consider: That first it is a duty commanded by God and his holy Son: 2. It is an act of grace and high∣est honour that we dust and ashes are admitted to speak to the Eternal God, to run to him as to a Father, to lay open our wants to complain of our burdens, to explicate our scruples, to beg remedy and ease, support and counsel, health and safety, deliverance and salvation: and 3. God hath invited us to it by many gra∣cious promises of hearing us. 4. He hath ap∣pointed his most glorious Son to be the presi∣dent of prayer, and to make continual inter∣cession for us to the throne of grace. 5. He hath appointed an Angel to present the prayers of his servants: and 6. Christ unites them to his own, and sanctifies them, and makes them ef∣fective and prevalent: and 7. Hath put it in∣to the hands of men to rescind or alter all the decrees of God which are of one kinde, (that is, conditional, and concerning our selves and our final estate, and many instances of our inter∣medial or temporal) by the power of prayers. 8. And the prayers of men have saved cities and kingdoms from ruine; prayer hath raised dead men to life, hath stopped the violence of fire, shut the mouths of wilde beasts, hath altered the course of nature, caused rain in E∣gypt, and drowth in the sea, it made the Sun to go from West to East, and the Moon to stand still, and rocks and mountains to walk, and it cures di••eases without physick, and makes phy∣sick to do the work of nature, and nature to do the work of grace, and grace to do the work of God; and it does miracles of accident and event: and yet prayer that does all this, is of it self nothing but an ascent of the minde to

God, a desiring things fit to be desired, and an expression of this desire to God as we can, and as becomes us: And our unwillingnesse to pray, is nothing else but a not desiring what we ought passionately to long for; or if we do desire it, it is a choosing rather to misse our sa∣tisfaction and felicity, then to ask for it.

There is no more to be said in this affair, but that we reduce it to practise according to the following Rules.

Rules for the practise of Prayer.

1. We must be careful that we never ask any thing of God that is sinful, or that directly ministers to sin: for that is to ask of God to dishonour himself, and to undoe us: we had need consider what we pray; for before it re∣turns in blessing it must be joyn'd with Christs intercession, and presented to God: Let us principally ask of God power and assistances to do our duty, to glorifie God, to do good works; to live a good life, to dye in the fear and favour of God, and eternal life: these things God delights to give, and commands that we shall ask, and we may with confidence expect to be answered graciously; for these things are promised without any reservation of a secret condition: if we ask them, and do our duty towards the obtaining them, we are sure never to misse them.

2. We may lawfully pray to God for the gifts of the Spirit that minister to holy ends, such as are the gift of preaching, the spirit of prayer, good expression, a ready and unloosed tongue, good understanding, learning, oppor∣tunities to publish them, &c. with these onely restraints. 1. That we cannot be so confident

of the event of those prayers, as of the former. 2. That we must be curious to secure our in∣tention in these desires, that we may not ask them to serve our own ends, but only for Gods glory, and then we shall have them, or a blessing for desiring them: In order to such purposes our intentions in the first desires can∣not be amisse; because they are able to san∣ctifie other things, and therefore cannot be unhallowed themselves. 3. We must submit to Gods will, desiring him to choose our im∣ployment, and to furnish out our persons as he shall see expedient.

3. Whatsoever we may lawfully desire of temporall things, wee may lawfully ask of God in prayer, and we may expect them as they are promised. 1. Whatsoever is neces∣sary to our life and being is promised to us; and therefore we may with certainty expect food and raiment; food to keep us alive; clothing to keepe us from nakednesse and shame; so long as our life is permitted to us, so long all things necessary to our life shall be ministred: we may be secure of mainte∣nance, but not secure of our life, for that is promised, not this: onely concerning food and raiment we are not to make accounts by the measure of our desires, but by the measure of our needs. 2. Whatsoever is convenient for us, pleasant, and modestly delectable, we may pray for; so we do it 1. with submissi∣on to Gods will. 2. Without impatient de∣sires. 3. That it be not a trifle and incon∣siderable, but a matter so grave and concern∣ing, as to be a fit matter to be treated on be∣tween God and our souls. 4. That we ask it not to spend upon our lusts, but for ends of

justice, or charity, or religion, and that they be imployed with sobriety.

4. He that would pray with effect must live with care and piety.* 1.1 For although God gives to sinners and evil persons the common blessings of life and chance, yet either they want the comfort and blessing of those bles∣sings, or they become occasions of sadder acci∣dents to them, or serve to upbraid them in their ingratitude or irreligion: and in all ca∣ses, they are not the effects of prayer, or the fruits of promise, or instances of a fathers love; for they cannot be expected with confidence, or received without danger, or used without a curse and mischief in their company. * But as all sin is an impediment to prayer, so some have a special indisposition towards accepta∣tion; such are uncharitablenesse and wrath, Hypocrisie in the present action, Pride and Lust: because these by defiling the body or the spirit, or by contradicting some necessary ingredient in prayer (such as are Mercy, Hu∣mility, Purity, and Sincerity) do defile the prayer and make it a direct sin in the circum∣stances or formality of the action.

5. All prayer must be made with Faith and Hope: that is, we must certainly believe wee shall receive the grace which GOD hath commanded us to ask:* 1.2 and wee must hope for such things which hee hath permit∣ted us to ask; and our H••pe shall not bee vain, though wee misse what is not abso∣lutely promised, because we shall at least have an equal blessing in the denial, as in the grant. And therefore the former con∣ditions must first be secured, that is, that we ask things necessary, or at least good

and innocent and profitable; and that our persons be gracious in the eyes of God; or else what God hath promised to our natural needs, he may in many degrees deny to our personal incapacity; but the thing being se∣cur'd, and the person dispos'd, there can be no fault at all: for whatsoever else remains is on Gods part, and that cannot possibly fail. But because the things which are not com∣manded cannot possibly be secur'd (for we are not sure they are good in all circumstances) we can but hope for such things, even after we have secur'd our good intentions. Wee are sure of a blessing, but in what instance we are not yet assured.

6. Our prayers must be fervent, intense, ear∣nest and importunate when we pray for things of high concernment and necessity.* 1.3 [Continu∣ing instant in prayer: striving in prayer: labouring fervently in prayer: night and day praying exceed∣ingly: praying alwayes with all prayer] so S. Paul calls it: watching unto prayer] so Saint Peter [praying earnestly] so S. Iames: and this is not at all to be abated in matters spiritual and of duty: for according as our desires are, so are our prayers; and as our prayers are, so shall be the grace; and as that is, so shall be the mea∣sure of glory. But this admits of degrees ac∣cording to the perfection or imperfection of our state of life: but it hath no other measures, but ought to be as great as it can; the bigger the better; we must make no positive restraints upon it our selves. In other things we are to use a bridle: and as we must limit our desires with submission to Gods will: so also we must limit the importunity of our prayers by the

moderation and term of our desires. Pray for it as earnestly as you may desire it.

7. Our desires must be lasting, and our pray∣ers frequent, assiduous, and continual: not asking for a blessing once and then leaving it; but daily renewing our suits, and exercising our hope, and faith and patience, and long-suffering, and Religion, and resignation, and self-denyal in all the degrees we shall be put to. This circumstance of duty our blessed Sa∣viour taught, saying, [That men ought alwayes to pray and not to faint] Alwayes to pray signifies the frequent doing of the duty in general:* 1.4 but be∣cause we cannot alwayes ask several things, and we also have frequent need of the same things, and those are such as concern our great inte∣rest, the precept comes home to this very cir∣cumstance; & S. Paul cals it, [praying wit••o••t cea∣sing] and himself in his own case gave a prece∣dent:* 1.5 [For this cause I besought the Lord thrice] and so did our blessed Lord, he went thrice to God on the same errand, with the same words in a short space, about half a night; for his time to sollicite his suit was but short: and the Philippians were remembred by the Apostle, their spiritual Father alwayes in every prayer of his.* 1.6 And thus we must alwayes pray for the pardon of our sins, for the assistance of Gods grace, for charity, for life eternal, never gi∣ving over till we dye: and thus also we pray for supply of great temporal needs in their se∣veral proportions: in all cases being curious we do not give over out of wearinesse, or impa∣tience: For God oftentimes defers to grant our suit, because he loves to hear us beg it, and hath a design to give us more then we ask, even a satisfaction of our desires, and a blessing for the very importunity.

8 Let the words of our prayers be perti∣nent, grave, material, not studiously many, but according to our need, sufficient to ex∣presse our wants, and to signifie our importu∣nity. God hears us not the sooner for our ma∣ny words, but much the sooner for an earnest desire, to which, let apt and sufficient words minister, be they few, or many, according as it happens. A long prayer and a short, dif∣fer not in their capacities of being accepted; for both of them take their value according to the fervency of spirit, and the charity of the prayer. That prayer which is short by reason of an impatient spirit, or dulnesse, or despite of holy things, or indifferency of desires, is ve∣ry often criminall, alwayes imperfect: and that prayer which is long out of ostentation, or superstition, or a trifling spirit, is as criminal and imperfect as the other in their several in∣stances. This rule relates to private prayer. In publick, our devotion is to be measured by the appointed office, and we are to support our spirit with spiritual arts, that our private spirit may be a part of the publick spirit, & be adopted into the society and blessings of the communion of Saints.

9. In all formes of prayer mingle petition with thanksgiving, that you may endear the present prayer, and the future blessing by returning praise and thanks for what we have already received. This is Saint Pauls advice, [Be careful for nothing,* 1.7 but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.]

10. Whatever we beg of God, let us al∣so work for it; if the thing be matter of duty,

or a consequent to industry. For God loves to blesse labour and to re∣ward it,* 1.8 but not to sup∣port idlenesse. And therefore our blessed Saviour in his Sermons joyns watchfulness with prayer: for Gods gra∣ces are but assistances, not new creations of the whole habit in every instant, or peri∣od of our life. Reade Scriptures, and then pray to GOD for understanding: Pray a∣gainst temptation, but you must also resist the Devil, and then hee will flee from you. Ask of GOD competency of living, but you must also work with your hands, the things that are honest, that ye may have to supply in time of need: We can but do our endeavour, and pray for blessing, and then leave the success•• with GOD: and beyond this we cannot de∣liberate, we cannot take care; but so far we must.

11. In all our prayers we must be care∣full to attend our present work,* 1.9 having a present minde, not wandring upon imperti∣nent things, not distant from our words, much lesse contrary to them: and if our thoughts do at any time wander, and divert upon o∣ther objects, bring them back again with pru∣dent and severe arts; by all means striving to obtain a diligent, a sober, an untroubled and a composed spirit.

12. Let your posture and gesture of bo∣dy in prayers bee reverent, grave, and humble; according to publike order, or the best examples, if it be in publick; if it be

in private, either stand, or kneel, or lye flat upon the ground on your face, in your ordi∣nary and more solemn prayers; but in extra∣ordinary, casual, and ejaculatory prayers, the reverence and devotion of the soul, and the lifting up the eyes and hands to God with any other posture not undecent, is usual and com∣mendable; for we may pray in bed, on horse∣back,* 1.10 every where, and at all times, and in all circumstances: and it is well if we do so; and some servants have not opportunity to pray so often as they would, unlesse they supply the appeti••es of Religion by such accidental devo∣tions.

* 1.1113. [Let prayers and supplications, and giving of thanks be made for all men: for Kings and all that are in authority: For this is good and accepta∣ble in the sight of God our Saviour.] We who must love our Neighbours as our selves, must also pray for them as for our selves: with this onely dif••erence; that we may enlarge in our temporal desires for Kings, and pray for secu∣lar prosperity to them with more importunity then for our selves; because they need more to enable their duty and government, and for the interests of Religion and Justice. This part of prayer is by the Apostle called [inter∣cession] in which with special care we are to re∣member our Relatives, our Family, our Charge, our Benefactours, our Creditours; not forget∣ting to beg pardon and charity for our Ene∣mies, and protection against them.

14. Relye not on a single prayer in matters of great concernment: but make it as publick as you can by obtaining of others to pray for you: this being the great blessing of the com∣munion of Saints, that a prayer united is strong

like a well ordered Army; and God loves to be tyed fast with such cords of love, and constrain'd by a holy violence.

15. Every time that is not seiz'd upon by some other duty, is seasonable enough for prayer; but let it be performed as a solemn duty morning and evening, that God may be∣gin and end all our businesse, and the out goings of the morning and evening may praise him; for so we blesse God, and God blesses us. And yet fail not to finde or make opportunities to wor∣ship God at some other times of the day; at least by ejaculations and short addresses: more or lesse, longer or shorter, solemnly or without solemnity, privately or publickly, as you can, or are permitted: alwayes remembring, that as every sin is a degree of danger and unsafety: so every pious prayer and well imployed op∣portunity is a degree of return to hope and pardon.

Cautions for making vowes.

16. A vow to God is an act of prayer, and a great degree and instance of opportunity, & an increase of duty by some new uncomman∣ded instance, or some more eminent degree of duty, or frequency of action, or earnestnesse of spirit in the same. And because it hath plea∣sed God in all Ages of the World to admit of entercourse with his servants in the matter of vows, it is not ill advice, that we make vows to God in such cases in which we have great need, or great danger. But let it be done ac∣cording to these rules, and by these cautions.

1. That the matter of the vow be lawful. 2. That it be useful in order to Religion or

charity. 3. That it be grave, not trifling and impertinent, but great in our proportion of duty towards the blessing. 4. That it be in an uncommanded instance, that is, that it be of something, or in some manner, or in some degree to which formerly wee were not ob∣liged, or which wee might have omitted without sinne. 5. That it bee done with prudence, that is, that it be safe in all the circumstances of person, lest we beg a bles∣sing and fall into a snare. 6. That every vow of a new action bee also accompanied with a new degree and enforcement of our essential and unalterable duty: such as was Iacobs vow; that (besides the payment of a tithe) God should be his God: that so hee might strengthen his duty to him first in es∣sentials and precepts; and then in additio∣nals and accidentals. For it is but an ill Tree that spends more in leaves and suck∣ers and gummes, then in fruit: and that thank∣fulnesse and Religion is best, that first se∣cures duty, and then enlarges in counsels. Therefore let every great prayer and great need, and great danger draw us to GOD, neerer by the approach of a pious purpose to live more strictly, and let every mercy of GOD answering that prayer produce a real performance of it. 7. Let not young begin∣ners in Religion enlarge their hearts and streighten their liberty by vowes of long con∣tinuance: nor (indeed) any one else with∣out a great experience of himself, and of all accidental dangers. Vowes of single actions are safest,* 1.12 and proportionable to those sin∣gle blessings ever begg'd in such cases of

sudden and transient importunities. 8. Let no action which is matter of question and di∣spute in Religion,* 1.13 ever become the matter of a vow. He vowes foolishly that promi∣ses to God to live and dye in such an opi∣nion, in an article not necessary, not cer∣tain; or that upon confidence of his present guide, bindes himself for ever to the professi∣on of what he may afterwards more reasonably contradict, or may finde not to be useful, or not profitable; but of some danger, or of no necessity.

If we observe the former rules we shall pray piously and effectually; but because even this duty hath in it some especial temptati∣ons, it is necessary that we be armed by speci∣al remedies against them. The dangers are. 1. Wandring thoughts. 2. Tediousnesse of spirit. Against the first these advices are pro∣fitable.

Remedies against wandring thoughts in Prayer.

If we feel our spirits apt to wander in our prayers, and to retire into the World, or to things unprofitable, or vain and impertinent.

1. Use prayer to bee assisted in prayer: pray for the spirit of supplication, for a so∣ber, fixed, and recollected spirit: and when to this you adde a moral industry to be stea∣dy in your thoughts, whatsoever wandrings after this do return irremediably, are a mi∣sery of Nature, and an imperfection, but no sinne while it is not cherished and indulged too.

2. In private it is not amisse to attempt the

cure by reducing your prayers into Collects, and short forms of prayer, making voluntary interruptions and beginning again, that the want of spirit and breath may be supplied by the short stages and periods.

3. When you have observed any conside∣rable wandring of your thoughts, binde your self to repeat that prayer again with a∣ctual attention, or else revolve the full sense of it in your spirit, and repeat it in all the effect and desires of it: and pos∣sibly the tempter may be driven away with his own art, and may cease to interpose his trifles, when hee perceives they doe but vex the person into carefulnesse, and piety: and yet hee loses nothing of his devotion, but doubles the earnestnesse of his care.

4. If this bee not seasonable, or oppor∣tune, or apt to any Mans circumstances, yet be sure with actual attention to say a hearty Amen to the whole prayer, with one uni∣ted desire, earnestly begging the graces men∣tioned in the prayer: for that desire does the great work of the prayer and secures the bles∣sing, if the wandring thoughts were against our will, and disclaimed by contending a∣gainst them.

5. Avoid multiplicity of businesses of the World; and in those that are unavoidable, labour for an evennesse and tranquillity of spirit, that you may be untroubled and smooth in all tempests of fortune: for so we shall better tend Religion, when we are not torn in pieces with the cares of the World, and seiz'd upon with low affections, passions and interest.

6. It helps much to attention and actual ad∣vertisement in our prayers, if we say our pray∣ers silently, without the voice, onely by the ••pirit. For in mental prayer, if our thoughts wander, we onely stand still; when our minde returns, we go on again, there is none of the prayer lost, as it is, if our mouths speak and our hearts wander.

7. To incite you to the use of these or any other counsels you shall meet with, remember that it is a great undecency to desire of God to hear those prayers, a great part whereof we do not hear our selves. If they be not worthy of our attention, they are far more unworthy of Gods.

Signes of tediousnesse of spirit in our prayers and all actions of religion.

The second temptation in our prayer is a te∣diousnesse of spirit, or a wearinesse of the im∣ployment: like that of the Jews, who com∣plained that they were weary of the new moons, and their souls loathed the frequent return of their Sabbaths: so do very many Christians, who first pray without fervour and earnestnesse of spirit: and secondly meditate but seldom, and that without fruit, or sence or affection: or thirdly who seldom examine their consciences, and when they do it, they do it but sleepily, slightly, without compunction, or hearty purpose, or fruits of amendment. 4. They enlarge themselves in the thoughts and fruition of temporal things, running for comfort to them onely in any sadnesse and mis∣fortune. 5. They love not to frequent the Sa∣craments, nor any the instruments of religion, as sermons, confessions, prayers in publick,

fastings, but love ease, and a loose undisciplin'd life. 6. They obey not their superiours, but follow their own judgement, when their judge∣ment follows their affections, and their affecti∣ons follow sense and worldly pleasures. 7. They neglect, or dissemble, or defer, or do not attend to the motions and inclinations to vertue which the spirit of God puts into their soul. 8. They repent them of their vows and holy pur∣poses, not because they discover any indi∣scretion in them, or intolerable inconvenience, but because they have within them labour, and (as the case now stands to them) displeasure. 9. They content themselves with the first de∣grees, and necessary parts of vertue, and when they are arrived thither, they sit down, as if they were come to the mountain of the Lord, and care not to proceed on toward perfection. 10. They enquire into all cases in which it may be lawful to omit a duty, and though they will not do lesse then they are bound to, yet they will do no more then needs must; for they do out of fear, and self love, not out of the love of God, or the spirit of holinesse and zeal. The event of which will be this. He that will do no more then needs must, will soon be brought to omit something of his duty, and will be apt to believe lesse to be necessary then is.

Remedies against tediousnesse of spirit.

The Remedies against this temptation are these.

1. Order your private devotions so, that they become not arguments and causes of tedious∣nesse by their indiscreet length; but reduce

your words into a narrower compasse, still keep∣ing all the matter, and what is cut off in the length of your prayers, supply in the earnest∣nes••e of your spirit; for so nothing is lost while the words are changed into matter, and length of time into fervency of devotion. The forms are made not the lesse perfect, and the spirit is more, and the scruple is removed.

2. It is not imprudent if we provide variety of forms of Prayer to the same purposes; that the change by consulting with the appetites of fancy, may better entertain the Spirit: and possibly we may be pleased to re••ite a hymn, when a collect seems flat to us and unpleasant, and we are willing to sing rather then to say, or to sing this rather then that: we are certain that variety is delightful, and whether that be natural to us, or an imperfection, yet if it be complyed with, it may remove some part of the temptation.

3. Break your office and devotion into frag∣ments, and make frequent returnings by ejacu∣lations and abrupt entercourses with God; for so, no length can oppresse your tenderness and sicklinesse of spirit; and by often praying in such manner and in all circumstances, we shall habituate our souls to prayer, by making it the businesse of many lesser por∣tions of our time: and by thrusting in be∣tween all our other imployments, it will make every thing relish of religion, and by degrees turn all into its nature.

4. Learn to abstract your thoughts and desires from pleasures and things of the world. For nothing is a direct cure to this evill, but cutting off all other loves and

adherences. Order your affairs so, that religion may be propounded to you as a reward, and prayer as your defence, and holy actions as your security, and charity and good works as your treasure: Consider that all things else are satisfactions but to the brutish part of a man, and that these are the refreshments and relishes of that noble part of us by which we are better then beasts: and whatsoever other instrument, exercise or consideration is of use to take our loves from the world, the same is apt to place them upon God.

5. Do not seek for deliciousnesse and sensible consolations in the actions of religion, but one∣ly regard the duty and the conscience of it. For although in the beginning of religion most frequently, and at some other times irregularly, God complyes with our infirmity, and encou∣rages our duty with little overflowings of spi∣ritual joy, and sensible pleasure, and delicacies in prayer, so as we seem to feel some little beam of Heaven and great refreshments from the spirit of consolation; yet this is not alwayes safe for us to have, neither safe for us to expect and look for: and when we do, it is apt to make us cool in our enquiries and waitings upon Christ when we want them: It is a running af∣ter him, not for the miracles, but for the loaves; not for the wonderful things of God, and the desires of pleasing him, but for the pleasures of pleasing our selves. And as we must not judge our devotion to be barren or unfruitful when we want the overflowings of joy running over: so neither must we cease for want of them; If our spirits can serve God choosingly and gree∣dily out of pure conscience of our duty, it is better in it self, and more safe to us.

6. Let him use to soften his spirit with fre∣quent meditation upon sad and dolorous ob∣jects, as of death, the terrours of the day of judgement; fearful judgements upon sinners, strange horrid accidents, fear of Gods wrath, the pains of Hell, the unspeakable amazements of the damned, the intolerable load of a sad Eternity. For whatsoever creates fear, or makes the spirit to dwell in a religious sadnesse, is apt to entender the spirit, and make it devout and plyant to any part of duty. For a great fear, when it is ill managed, is the parent of super∣stition; but a discreet and well guided fear produces religion.

7. Pray often and you shall pray oftner, and when you are accustomed to a frequent devo∣tion, it will so insensibly unite to your nature and affections, that it will become trouble to omit your usual or appointed prayers: and what you obtain at first by doing violence to your inclinations, at last will not be left with∣out as great unwillingnesse as that by which at first it entred. This rule relyes not onely upon reason derived from the nature of habits, which turn into a second nature, and make their acti∣ons easy, frequent & an delightful: but it relyes upon a reason depending upon the nature and constitution of grace, whose productions are of the same nature with the parent, and in∣creases it self, naturally growing from granes to huge trees, from minutes to vast proporti∣ons, and from moments to Eternity. But be sure not to omit your usual prayers without great reason, though without sin it may be done; because after you have omitted some∣thing, in a little while you will be passed the scruple of that, and begin to be tempted to

leave out more: keep your self up to your usual forms; you may enlarge when you will; but do not contract or lessen them without a very probable reason.

8. Let a man frequently and seriously by imagination place himself upon his death-bed, and consider what great joyes he shall have for the remembrance of every day well spent; and what then he would give that he had so spent all his dayes: He may guesse at it by propor∣tions: for it is certain he shall have a joyful and prosperous night, who hath spent his day holily; and he resignes his soul with peace into the hands of God, who hath lived in the peace of God, and the works of religion in his life time. This consideration is of a real event, it is of a thing that will certainly come to passe. It is appointed for all men once to die, and after death comes judgement; the apprehension of which is dreadful, and the presence of it is intolerable, unlesse by religion and sanctity we are dispos'd for so venerable an appearance.

9. To this may be useful that we consider the easinesse of Christs yoke, the excellences and sweetnesses that are in religion, the peace of conscience,* 1.14 the joy of the Holy Ghost, the rejoycing in God, the simplicity and pleasure of vertue, the intricacy, trouble and businesse of sin; the blessings and health and reward of that, the cur∣ses, the sicknesses and sad consequences of this; and that, if we are weary of the labours of religion, we must eternally sit still and do nothing: for whatsoever we do, contrary to it, is infinitely more full of labour, care, difficulty, and vexation.

10. Consider this also, that tediousnesse of spirit, is the beginning of the most dange∣rous condition & estate in the whole World. For it is a great disposition to the sinne a∣gainst the holy Ghost; it is apt to bring a Man to backsliding, and the state of unrege∣neration, to make him return to his vomit and his sink, and either to make the Man impatient, or his condition scrupulous, un∣satisfied, irksome and desperate: and it is better that he had never known the way of god∣linesse, then after the knowledge of it, that he should fall away. There is not in the World a greater signe that the spirit of Reprobation is beginning upon a Man, then when hee is habitually and constantly, or very fre∣quently, weary, and slights, or loaths holy Offices.

11. The last remedy that preserves the hope of such a Man, and can reduce him to the state of zeal and the love of God, is a pun∣gent, sad, and a heavy affliction; not despe∣rate, but recreated with some intervals of kindenesse, and little comforts, or entertained with hopes of deliverance: which condition, if a Man shall fall into, by the grace of God he is likely to recover: but if this help him not, it is infinite oddes but he will quench the Spirit.

Notes

• * 1.1

  1 Joh. 3.2. John •• ••1. Is••y 1.15. 〈…〉〈…〉 Mal. 3.••••. 1 Tim. 2.•• P••al: 4:16 & 6••:1••:
• * 1.2

  Mark •••• ••4: Ja••es ••.6.7▪
• * 1.3

  Rom. 12.12. ••t 15.3••. Col. 4.12 1 Thes. 3.10. ••phes. 6.1••. ••ames 5.16. 1 Pet. 4.7
• * 1.4

  Luke 18.1.21.36
• * 1.5

  1 Thes. 5.17.
• * 1.6

  Phil. 1.4.
• * 1.7

  Phil. 9.6.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ar∣rian. l. 2. c. 36.
• * 1.9

  Inter s•• cra & v••••ta verbi•• ••tiamp••••∣fani•• 〈…〉〈…〉 Ta••it.
• * 1.10

  1 Tim. 2.8.
• * 1.11

  1 Tim. 2.2.
• * 1.12

  A••gustum an••ulum non g••sta: Dixit Py∣••hag: id e••••, vitae genus liberum sectare, nec vinculo temetipsum obst••inge: P••ut••rch:
• * 1.13

  Sic Nova∣tus novi∣tio•• suo•• compuli•• ad iur••••dum. ne unquam ad Catho∣licos Epi∣scopos ••••∣dirent: Euseb▪ 〈…〉〈…〉 ••cclihill:
• * 1.14

  See the Great Ex∣emplar, Part. 3. Disc. 14. of the easiness of Christi∣an Religion.