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.

The Rule and Exercises of Holy Living, &c.

CHAP. I. Consideration of the general instru∣ments and means serving to a holy Life: by way of Introduction.

IT is necessary that every Man should consider, that since God hath given him an excellent na∣ture, wisdom and choice, an un∣derstanding soul, and an immor∣tal spirit, having made him Lord over the Beasts, and but a little lower then the Angels; he hath also appointed for him a work and a service great enough to imploy those a∣bilities, and hath also designed him to a state of life after this, to which he can onely arrive by that service and obedience. And therefore as every man is wholly Gods own portion by the title of creation: so all our labours and care, all our powers and faculties must be wholly im∣ployed in the service of God, even all the dayes of our life, that this life being ended, we may live with him for ever.

Neither is it sufficient that we think of the service of God as a work of the least necessity,

or of small imployment, but that it be done by us as God intended it; that it be done with great earnestnesse and passion, with much zeal and desire: that we refuse no labour, that we bestow upon it much time, that we use the best guides, and arrive at the end of glory by all the wayes of grace, of prudence and religion.

And indeed if we consider how much of our lives is taken up by the needs of nature, how many years are wholly spent before we come to any use of reason, how many years more be∣fore that reason is useful to us to any great pur∣poses, how imperfect our discourse is made by our evil education, false principles, ill company, bad examples, and want of experience; how many parts of our wisest and best years are spent in eating and sleeping, in necessary busi∣nesses, and unnecessary vanities, in worldly ci∣vilities, and lesse useful circumstances, in the learning arts and sciences, languages or trades; that little portion of hours that is left for the practises of piety, and religious walking with God, is so short and trifling, that were not the goodnesse of God infinitely great, it might seem unreasonable or impossible for us to ex∣pect of him eternal joyes in heaven, even af∣ter the well spending those few minutes which are left for God, and Gods service, after we have served our selves, and our own occasions.

And yet it is considerable, that the fruit which comes from the many dayes of recreation and vanity is very little, and although we scatter much, yet we gather but little profit: but from the few hours we spend in prayer and the exercises of a pious life, the return is great and profitable; and what we sowe in the minutes and spare portions of a few years, grows up

to crowns and scepters in a happy and a glori∣ous eternity.

1. Therefore, Although it cannot be en∣joyn'd, that the greatest part of our time be spent in the direct actions of devotion and re∣ligion, yet it will become, not onely a duty, but also a great providence to lay aside for the services of God, and the businesses of the Spirit as much as we can: because God rewards our minutes with long and eternal happinesse; and the greater portion of our time we give to God, the more we treasure up for our selves; and No man is a better Merchant than he that layes out his time upon God, and his money upon the Poor.

2. Onely it becomes us to remember and to adore Gods goodnesse for it, that God hath not onely permitted us to serve the necessities of our nature, but hath made them to become parts of our duty; that if we by directing these actions to the glory of God intend them as instruments to continue our persons in his service, he by adopting them into religion may turn our nature into grace, and ac∣cept our natural actions,* 1.1 as actions of religion, God is pleased to esteem it for a part of his service, if we eat or drink; so it be done tempe∣rately, and as may best preserve our health, that our health may enable our services towards him: And there is no one minute of our lives (after we are come to the use of reason) but we are, or may be doing the work of God, even then when we most of all serve our selves.

3. To which if we adde, that in these and all

other actions of our lives we alwayes stand be∣fore God, acting, and speaking and thinking in his presence, and that it matters not that our conscience is seal'd with secresie, since it lies open to God, it will concern us to behave our selves carefully, as in the presence of our Judge.

These three considerations rightly manag'd, and applyed to the several parts and instances of our lives, will be like Elisha stretched upon the childe, apt to put life and quicknesse into every part of it, and to make us live the life of grace, and do the work of God.

I shall therefore by way of introduction re∣duce these three to practise, and shew how eve∣ry Christian may improve all and each of these to the advantage of piety, in the whole course of his life: that if he please to bear but one of them upon his spirit, he may feel the benefit, like an universal instrument, helpful in all spi∣ritual and temporal actions.

SECT. I. The first general instrument of holy living: Care of our time.

HE that is choice of his time will also be choice of his company, and choice of his actions, lest the first ingage him in vanity and losse, and the latter by being criminal be a throwing his time and himself away, and a go∣ing back in the accounts of eternity.

God hath given to man a short time here upon earth, and yet upon this short time eter∣nity depends: but so, that for every hour of

our life (after we are persons capable of laws, & know good from evil) we must give account to the great Judge of Men and Angels. And this is it which our blessed Saviour told us, that we must account for every idle word; not meaning, that every word which is not designd to edifi∣cation, or is lesse prudent, shall be reckoned for a sin, but that the time which we spend in our idle talking and unprofitable discoursings, that time which might and ought to have been im∣ployed to spiritual and useful purposes, that is to be accounted for.

For we must remember, that we have a great work to do, many enemies to conquer, many evils to prevent, much danger to run through, many difficulties to be master'd, many necessi∣ties to serve, and much good to do, many chil∣dren to provide for, or many friends to sup∣port, or many poor to relieve, or many diseases to cure, besides the needs of nature, and of relation, our private and our publick cares, and duties of the world, which necessity and the Providence of God hath adopted into the fa∣mily of Religion.

And that we need not fear this instrument to be a snare to us, or that the duty must end in scruple, vexation, and eternal fears, we must remember, that the life of every man may be so ordered (and indeed must,) that it may be a perpetual serving of God: The greatest trouble and most busy trade, and wordly incombrances, when they are necessary or charitable, or pro∣fitable in order to any of those ends, which we are bound to serve whether publick or private, being a doing Gods work. For God provides the good things of the world to serve the needs of nature, by the labours of the Plowman, the

skill and pains of the Artisan, and the dangers and traffick of the Merchant: These men are in their callings the Ministers of the Divine providence, and the stewards of the creation, and servants of the great family of God, the World, in the imployment of procuring neces∣saries for food and clothing, ornament and Phy∣sick. In their proportions also, a King and a Priest, and a Prophet, a Judge and an Advocate, doing the works of their imployment accord∣ing to their proper rules, are doing the work of God, because they serve those necessities which God hath made, and yet made no provisions for them but by their Ministery. So that no man can complain, that his calling takes him off from religion, his calling it self and his very worldly imployment, in honest trades and offi∣ces is a serving of God, and if it be moderately pursued, and according to the rules of Christi∣an prudence, will leave void spaces enough for prayers and retirements of a more spiritual re∣ligion.

God hath given every man work enough to do, that there shall be no room for idlenesse, ••nd yet hath so ordered the world, that there shall be space for devotion. He that hath the fewest businesses of the world, is called upon to spend more time in the dressing of his soul, and he that hath the most affairs, may so order them, that they shall be a service of God; whilst at certain periods they are blessed with prayers and actions of religion, and all day long are hallowed by a holy intention.

However, so long as Idlenesse is quite shut out from our lives, all the sins of wantonnesse, softnesse and effeminacy are prevented, and there is but little room left for temptation:

and therefore to a busie man temptation is fain to climbe up together with his businesses, and sins creep upon him onely by accidents and occasions; whereas to an idle person they come in a full body, and with open violence, and the impudence of a restlesse importunity.

Idlenesse is called the sin of Sodom and her daughters,* 1.2 and indeed is the burial of a living man, an idle person being so uselesse to any purposes of God and man, that he is like one that is dead, unconcerned in the changes and necessities of the world: and he onely lives to spend his time, and eat the fruits of the earth, like vermin or a wolf, when their time comes they dye and perish, and in the mean time do no good; they neither plow nor carry bur∣dens: all that they do, either is unprofitable, or mischievous.

Idlenesse is the greatest prodigality in the world: it throwes away that, which is invalu∣able in respect of its present use, and irrepara∣ble when it is past, being to be recovered by no power of art or nature. But the way to se∣cure and improve our time we may practise in the following rules.

Rules for imploying our Time.

1. In the morning, when you awake, ac∣custome your self to think first upon God, or something in order to his service; and at night also, let him close thine eyes; and let your sleep be necessary and healthful, not idle and expensive of time, beyond the needs and con∣veniencies of nature; and sometimes be curi∣ous to see the preparation which the sun makes, when he is coming forth from his chambers of the East.

2. Let every man that hath a calling, be dili∣gent in pursuance of its imployment, so as not lightly, or without reasonable occasion to neg∣lect it in any of those times, which are usually and by the custome of prudent persons and good husbands imployed in it.

3. Let all the Intervals, or void spaces of time be imployed in prayers, reading, medita∣ting, works of nature, recreation, charitie, friendlinesse and neighbourhood, and means of spiritual and corporal health: ever remem∣bring, so to work in our calling, as not to neg∣lect the work of our high calling; but to begin and end the day with God, with such forms of devotion, as shall be proper to our necessities.

4. The resting dayes of Christians, and Fe∣stivals of the Church must in no sense be dayes of idlenesse: for it is better to plow upon ho∣ly dayes, then to do nothing, or to do vitiously; but let them be spent in the works of the day, that is, of Religion and Charity, according to the rules appointed* 1.3.

5. Avoid the company of Drunkards and busie-bodies, and all such as are apt to talk much to little purpose: for no man can be provident of his time, that is not prudent in the choice of his company: and if one of the Speakers be vain, tedious and trifling, he that hears, and he that answers in the discourse are equal losers of their time.

6. Never talk with any man, or undertake any trifling imployment meerly to passe the time away: for every day well spent may become a day of salvation, and time rightly employed is an acceptable time. And remember, that the time thou triflest away was given thee to repent in,* 1.4 to pray for pardon of sins, to work out thy

salvation, to do the work of grace, to lay up a∣gainst the day of Judgement, a treasure of good works, that thy time may be crowned with E∣ternity.

7. In the midst of the works of thy calling often retire to God in short prayers and ejacu∣lations, and those may make up the want of those larger portions of time,* 1.5 which it may be thou de∣sirest for devotion,* 1.6 and in which thou think'st other persons have ad∣vantage of thee: for so thou recon∣cilest the outward work, and thy in∣ward calling, the Church and the Common∣wealth, the imployment of thy body and the interest of thy soul; for be sure, that God is present at thy breathings and hearty sighings of prayer assoon, as at the longer offices of lesse busied persons; and thy time is as truely san∣ctified by a trade, and devout, though shorter prayers, as by the longer offices of those whose time is not filled up with labour and useful bu∣sinesse.

8. Let your imployment be such as may be∣come a reasonable person; and not be a busi∣nesse fit for children or distracted people; but fit for your age and understanding. For a man may be very idlely busy, and take great pains to so little purpose, that in his labors and expence of time he shall serve no end but of folly, and va∣nity. There are some Trades, that wholly serve the ends of idle persons and fools; and such as are fit to be seized upon by the severity of laws, and banisht from under the sun: and there are some people who are busy, but it is as Do∣mitian was, in catching flyes.

9. Let your imployment be fitted to your per∣son

and calling. Some there are that imploy their time in affairs infinitely below the dignity of their person, and being called by God, or by the Republick to help to bear great burdens, and to judge a people, do enfeeble their un∣derstandings, and disable their persons by sor∣did and bruitish businesse. Thus Nero went up and down Greece, and challenged the Fidlers at their trade. Aeropus a Macedonian King made Lanterns. Harcatius the King of Parthia was a Mole-catcher: and Biantes the Lydian filed needles. He that is appointed to minister in holy things, must not suffer secular affairs and sordid arts to eat up great portions of his im∣ployment: a Clergy man must not keep a Ta∣vern, nor a Judge be an Inne-keeper; and it was a great idlenesse in Theophylact the Patriarch of C. P. to spend his time in his stable of hor∣ses, when he should have been in his study, or the Pulpit, or saying his holy offices. Such im∣ployments are the diseases of labour, and the rust of time which it contracts, not by lying still, but by dirty imployment.

10. Let your imployment be such as becomes a Christian, that is, in no sence mingled with sin; for he that takes pains to serve the ends of co∣vetousnesse, or ministers to anothers lust, or keeps a shop of impurities or intemperance, is idle in the worst sence; for every hour so spent runs him backward, and must be spent again in the remaining and shorter part of his life, and spent better.

11. Persons of great quality, and of no trade, are to be most prudent and curious in their im∣ployment and traffick of time. They are mise∣rable, if their education hath been so loose and undisciplin'd, as to leave them unfurnished of

skill to spend their time: but most miserable are they, if such misgovernment and unskilful∣nesse make them fall into vitious and baser company, and drive on their time by the sad minutes and periods of sin and death. * They that are learned know the worth of time, and the manner how well to improve a day; and they are to prepare themselves for such pur∣poses, in which they may be most useful in or∣der to arts of arms: to counsel in publick, or government in their Countrey: But for others of them that are unlearn'd, let them choose good company, such as may not tempt them to a vice, or joyn with them in any; but that may supply their defects by counsel and discourse, by way of conduct or conversation. Let them learn easy and useful things, read history, and the laws of the Land, learn the customs of their Coun∣trey, the condition of their own estate, profi∣table and charitable contrivances of it: let them study prudently to govern their families, learn the burdens of their Tenants, the necessi∣ties of their neighbours, and in their propor∣tion supply them, and reconcile their enmities, and prevent their Law-suits, or quickly end them, and in this glut of leisure and disimploy∣ment, let them set apart greater portions of their time for religion, and the necessities of their Souls.

12. Let the women of noble birth and great fortunes do the same things in their propor∣tions and capacities, nurse their children, look to the affairs of the house, visit poor cottages, and relieve their necessities, be curteous to the neighbourhood, learn in silence of their hus∣bands, or their spiritual Guides, read good books, pray often, and speak little, and learn to

do good works for necessary uses, for by that phrase S. Paul expresses the obligation of Christian women to good houswifery, and charitable pro∣visions for their family and neighbourhood.

13. Let all persons of all conditions avoid all delicacy and nicenesse in their clothing or diet, because such softnesse engages them upon great mispendings of their time, while they dresse and combe out all their opportunities of their morning devotion, and half the dayes severity, and sleep out the care and provision for their Souls.

14. Let every one of every condition avoid curiosity, and all enquiry into things that con∣cern them not. For all businesse in things that concerns us not, is an imploying our time to no good of ours, and therefore not in order to a happy Eternity. In this account our neigh∣bours necessities are not to be reckoned; for they concern us as one member is concern'd in the grief of another; but going from house to house, tatlers, and busie-bodies, which are the canker and rust of idlenesse, as id••enesse is the rust of time, are reprooved by the Apostle in severe language, and forbidden in order to this exercise.

15. As much as may be cut off all impertinent and uselesse imployments of your life, unnecessary and phantastick visits, long waitings upon great personages, where neither dutie nor necessity, nor charity obliges us, all vain meetings, all laborious trifles, and whatsoever spends much time to no real, civil, religious, or charitable purpose.

16. Let not your recreations be lavish spend∣ers of your time, but choose such which are healthful, short, transient, recreative, and apt

to refresh you; but at no hand dwell upon them, or make them your great imployment: for he that spends his time in sports, and calls it recreation, is like him, whose garment is all made of fringes, and his meat nothing but sawces, they are healthlesse, chargeable and use∣lesse. And therefore avoid such games which require much time or long attendance; or which are apt to steal thy affections from more severe imployments. For to whatsoever thou hast gi∣ven thy affections, thou wilt not grudge to give thy time. Natural necessity and the example of S. Iohn (who recreated himself with sport∣ing with a tame Partridge) teach us that it is lawful to relax and unbend our bow,* 1.7 but not to suffer it to be unready or unstrung.

17. Set apart some portions of every day for more solemn devotion and religious imploy∣ment, which be severe in observing: and if va∣riety of imployment or prudent affairs, or civil society presse upon you, yet so order thy rule, that the necessary parts of it be not omitted; and though just occasions may make your pray∣ers shorter, yet let nothing but a violent, sud∣den and impatient necessity make thee upon a∣ny one day wholly to omit thy morning and evening devotions; which if you be forced to make very short, you may supply and lengthen with ejaculations and short retirements in the day time in the midst of your imployment, or of your company.

18. Do not the work of God negligently and idlely:* 1.8 let not thy heart be upon the world, when thy hand is lift up in prayer: and be sure to prefer an action of religion in its place and proper season before all worldly pleasure, letting secular things (that may be dispensed

with in themselves,) in these circumstances wait upon the other; not like the Patriarch who ran from the Altar in S. Sophia to his stable in all his Pontificals, and in the midst of his office, to see a Colt newly fallen from his be∣loved and much valued Mare Phorbante. More prudent and severe was that of Sr. Thom. More, who being sent for by the King when he was at his prayers in publick, returned answer, he would attend him when he had first perfomed his service to the KING of Kings. And it did honour to Rusticus, that when Letters from Caesar were given to him,* 1.9 he refused to open them, till the Philosopher had done his Lecture. In honouring God and doing his work, put forth all thy strength, for of that time onely thou mayest be most confident that it is gain'd, which is prudently and zealously spent in Gods Service.

19. When the Clock strikes, or however else you shall measure the day, it is good to say a short ejaculation every hour, that the parts and returns of devotion may be the measure of your time; and do so also in all the breaches of thy sleep, that those spaces which have in them no direct businesse of the world may be filled with religion.

20. If by thus doing you have not secured your time by an early and forehanded care, yet be sure by a timely diligence to redeem the time, that is, to be pious and religious in such instances in which former∣ly you have sinned,* 1.10 and to bestow your time especially upon such graces, the contrary whereof you have formerly practised, doing actions of chastity & temperance with as great a

zeal and earnestnesse as you did once act your uncleannesse: and then, by all arts to watch against your present and future dangers, from day to day securing your standing; this is pro∣perly to redeem your time, that is, to buy your security of it at the rate of any labour and ho∣nest arts.

21. Let him that is most busied set apart some solemn time every year, in which, for the time quitting all worldly businesse, he may at∣tend wholly to fasting and prayer,* 1.11 and the dressing of his soul by confessions, meditati∣ons and attendances upon God; that he may make up his accounts, renew his vows, make amends for his carelessenesse, and retire back again from whence levity and the vanities of the world, or the importunity of temptations, or the distraction of secular affairs have carried him.

22. In this we shall be much assisted, and we shall finde the work more easie, if before we sleep every night * 1.12 we examine the actions of the past day with a par∣ticular scrutiny, if there have been any accident extraordinary: as, long discourse, a Feast, much businesse, variety of company: If nothing but common hath hap∣pened, the lesse examination will suffice: only let us take care that we sleep not without such a recollection of the actions of the day, as may represent any thing that is remarkable, and great, either to be the matter of sorrow or thanksgiving: for other things, a general care is proportionable.

23. Let all these things be done prudently and moderately; not with scruple and vexation. For these are good advantages, but the par∣ticulars are not divine commandements; and therefore are to be used as shall be found ex∣pedient to every ones condition. For, provi∣ded that our duty be secured; for the degrees and for the instruments, every man is permit∣ted to himself and the conduct of such who shall be appointed to him. He is happy, that can secure every hour to a sober or a pious im∣ployment: but the duty consists not scrupu∣lously in minutes and half hours, but in greater portions of time; provided, that no minute be imployed in sin, and the great portions of our time be spent in sober imployment; and all the appointed dayes and some portions of every day be allowed for Religion. In all the lesser parts of time we are left to our own ele∣ctions and prudent management, and to the consideration of the great degrees and diffe∣rences of glory that are laid up in Heaven for us, according to the degrees of our care and piety and diligence.

The benefits of this Exercise.

This exercise, besides that it hath influence upon our whole lives, it hath a special efficacy [ 1] for the preventing of 1. Beggerly sins, that is, those sins which idlenesse and beggery usually betray men to; such as are lying, flattery, [ 2] stealing, and dissimulation. 2. It is a proper antidote against carnal sins, and such as pro∣ceed from fulnesse of bread and emptinesse of imployment. 3. It is a great instrument of [ 3] preventing the smallest sins and irregularities of our life, which usually creep upon idle, dis∣imployed,

and incurious persons. 4. I•• not [ 4] onely teaches us to avoid evil, but ingages us upon doing good, as the proper businesse of all our dayes. 5. It prepares us so against sudden changes, that we shall not easily be surprized [ 5] at the sudden coming of the day of the Lord: For he that is curious of his time, will not ea∣sily be unready and unfurnished.

SECT. II. The second general instrument of Holy Living: Purity of intention.

THat we should intend and designe Gods glory in every action we do, whether it be natural or chosen, is expressed by S. Paul, Whether ye eat or drink, do all to the glory of God:* 1.13 Which rule, when we observe; every action of nature becomes religious, and every meal is an act of worship, and shall have its reward in its proportion, as well as an act of prayer. Blessed be that goodnesse and grace of God, which out of infinite desire to glorifie and save mankinde, would make the very works of na∣ture capable of becoming acts of vertue, that all our life time we may do him service.

This grace is so excellent, that it sanctifies the most common action of our life, and yet so necessary, that without it the very best actions of our devotion are imperfect and vitious. For he that prayes out of custome, or gives almes for praise, or fasts to be accounted religious, is but a Pharisee in his devotion, and a beggar in his alms, and an hypocrite in his fasts. But a

holy end sanctifies all these, and all other acti∣ons which can be made holy, and gives distin∣ction to them and procures acceptance.

For, as to know the end, distinguishes a Man from a Beast: so to chuse a good end, di∣stinguishes him from an evil man. Hezekiah repeated his good deeds upon his sick bed, and obtained favour of God; but the Pharisee was accounted insolent for doing the same thing; because this man did it to upbraid his brother, the other to obtain a mercy of God. Zecharias questioned with the Angel about his message, and was made speechlesse for his in∣credulity; but the blessed Virgin Mary questi∣oned too, and was blamelesse; for she did it to enquire after the manner of the thing; but he did not believe the thing it self: He doubt∣ed of Gods power, or the truth of the Messen∣ger; but ••he onely of her own incapacity. This was it which distinguished the mourning of David from the exclamation of Saul: the confession of Pharaoh from that of Manasses; the tears of Peter from the repentance of Iu∣das:

For the praise is not in the deed done,* 1.14 but in the manner of its doing. If a man visits his sick friend, and watches at his pillow for charity sake, and because of his old affection we approve it: but if he does it in hope of legacy, he is a Vulture, and onely watches for the carkasse. The same things are honest and dishonest: the manner of doing them, and the end of the designe makes the separation.

Holy intention is to the actions of a man that which the soul is to the body, or form to its matter, or the root to the tree, or the Sun to the World, or the Fountain to a River, or the Base to a Pillar: for without these the bo∣dy

is a dead trunk, the matter is sluggish, the tree is a block, the world is darknesse, the ri∣ver is quickly dry, the pillar rushes into flat∣nesse and a ruine; and the action is sinful, or unprofitable and vain. The poor Farmer that gave a dish o•• cold water to Artaxerxes was re∣warded with a golden goblet; and he that gives the same present to a Disciple in the name of a Disciple shall have a Crown: but if he gives water in despite when the Disciple needs wine or a Cordial, his reward shall be to want that water to cool his tongue. * But this duty must be reduced to rules.

Rules for our intentions.

1. In every action reflect upon the end; and in your undertaking it, consider why you do it, and what you propound to your self for a re∣ward, and to your action as its end.

2. Begin every action in the Name of the Father, of the Son, and of the Holy Ghost: the meaning of which is, that we be careful, that we do not the action without the permis∣sion or warrant of God. 2. That we designe it to the glory of God, if not in the direct acti∣on, yet at least in its consequence; if not in the particular, yet at least in the whole order of things and accidents. 3. That it may be so blessed, that what you intend for innocent and holy purposes, may not by any chance or abuse, or misunderstanding of men be turned into e∣vil, or made the occasion of sin.

3. Let every action of concernment be be∣gun with prayer, that God would not onely blesse the action, but sanctifie your purpose; and make an oblation of the action to God: holy and well intended actions being the best

oblations and presents we can make to God; and when God is entitled to them, he will the rather keep the fire upon the Altar bright and shining.

4. In the prosecution of the action, renew and re-inkindle your purpose by short ejacula∣tions to these purposes. [Not unto us O Lord, not unto us, but unto thy Name let all praise be given:] and consider, [Now I am working the work of God: I am his servant, I am in a happy imploy∣ment, I am doing my Masters businesse; I am not at my own dispose, I am using his talents, and all the gain must be his:] for then be sure, as the glo∣ry is his, so the reward shall be thine. If thou bringest his goods home with increase, he will make thee ruler over Cities.

5. Have a care that while the Altar thus sends up a holy fume, thou doest not suffer the birds to come & carry away the Sacrifice: that is, let not that which began well, and was intended for Gods glory, decline and end in thy owne praise, or temporal satisfaction, or a sin. A sto∣ry told to represent the vilenesse of unchastity is well begun; but if thy female auditor be pleased with thy language, and begins rather to like thy person for thy story, then to dis∣like the crime:* 1.15 be watchful, lest this goodly head of gold descend in silver and brasse, and end in iron and clay, like Nebuchadnezzars image; for from the end it shall have its name and reward.

6. If any accidental event which was not first intended by thee can come to passe, let it not be taken into thy purposes, nor at all be made use of; as if by telling a true story you can do an ill turn to your enemy, by no means do it; but when the temptation is found out, turn all thine enmity upon that.

7 In every more solemne action of Religion, joyn together many good ends, that the conside∣ration of them may entertain all your affecti∣ons, and that when any one ceases, the purity of your intention may be supported by ano∣ther supply. He that fasts onely to tame a re∣bellious body, when he is provided of a reme∣dy either in Grace or Nature, may be tempted to leave off his fasting. But he that in his fast intends the mortification of every unruly ap∣petite, an accustoming himself to bear the yoke of the Lord, a contempt of the pleasures of meat and drink, humiliation of all wilder thoughts, obedience, and humility, austerity and charity, and the convenience and assist∣ance to devotion, and to do an act of repen∣tance; whatever happens, will have reason enough to make him to continue his purpose, and to sanctifie it. And certain it is, the more good ends are designed in an action, the more degrees of excellency the man obtains.

8. If any temptation to spoil your purpose happens in a religious duty, do not presently omit the action, but rather strive to rectifie your intention and to mortifie the temptation. S. Bernard taught us this rule. For when the Devil observing him to preach excellently, and to do much benefit to his hearers, tempted him to vain glory, hoping that the good man to avoid that, would cease preaching, he gave this answer onely, I neither began for thee, nei∣ther for thee will I make an end.

9. In all actions which are of long continu∣ance, deliberation and abode, let your holy and pious intention be actual, that is, that it be by a special prayer, or action, by a peculiar act of resignation or oblation be given to God:

but in smaller actions, and little things, and in∣different, fail not to secure a pious habitual in∣tention, that is, that it be included within your general care, that no action have an ill end; and that it be comprehended in your general prayers, whereby you offer your self and all you do to Gods glory.

10. Call not every temporal end, a defiling of thy intention, but onely, 1. When it contra∣dicts any of the ends of God, or 2. When it is principally intended in an action of religion. For sometimes a temporal end is part of our duty: and such are all the actions of our cal∣ling, whether our imployment be religious or civil. We are commanded to provide for our family: but if the Minister of Divine offices shall take upon him that holy calling for cove∣tous or ambitious ends, or shall not designe the glory of God principally and especially, he hath polluted his hands and his heart; and the fire of the Altar is quenched, or it sends forth no∣thing but the smoak of mushromes, or unplea∣sant gums. And it is a great unworthinesse to prefer the interest of a creature before the ends of God the Almighty Creator.

But because many cases may happen in which a mans heart may deceive him, and he may not well know what is in his own spirit; there∣fore by these following signes we shall best make a judgement whether our intentions be pure, and our purposes holy.

Signes of purity of intention.

1. It is probable our hearts are right with God,* 1.16 and our intentions innocent and pious, if we set upon actions of religion or civil life with an affection proportioned to the quality of

the work; that we act our temporal affairs with a desire no greater then our necessity; and that in actions of religion we be zealous, active, and operative, so far as prudence will permit; but in all cases, that we value a religious designe before a temporal; when otherwise they are in equal order to their several ends: that is, that whatsoever is necessary in order to our souls health be higher esteemed than what is for bodily; and the necessities, the indispensa∣ble necessities of the spirit be served before the needs of nature, when they are required in their several circumstances: Or plainer yet; when we choose any temporal inconvenience, rather than commit a sin, and when we choose to do a duty rather than to get gain. But he that does his recreation, or his merchandise cheerfully, promptly, readily and busily, and the works of religion slowly, flatly, and with∣out appetite, and the spirit moves like Pha∣raohs chariots when the wheels were off, it is a signe that his heart is not right with God, but it cleaves too much to the world.

2. It is likely our hearts are pure, and our intentions spotlesse, when we are not solicitous of the opinion and censures of men; but onely that we do our duty, and be accepted of God. For our eyes will certainly be fixed there from whence we expect our reward: and if we desire that God should approve us, it is a signe we do his work, and expect him our pay-Master.

3. He that does as well in private between God and his own soul as in publick, in Pulpits, in Theatres, and Market-places, hath given himself a good testimony that his purposes are full of honesty, noblenesse and integrity. For

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what Helkanah said to the Mother of Samuel, Am not I better to thee then ten sons? Is most certainly verified concerning God: that he, who is to be our Judge, is better then ten thou∣sand witnesses. But he, that would have his vertue published, studies not vertue, but glory.

He is not just,* 1.17 that will not be just without praise: but he is a righteous man that does justice, when to do so, is made infamous: and he is a wise man who is delighted with an ill name that is well gotten.* 1.18 And indeed that man hath a strange covetousnesse, or folly, that is not contented with this reward, that, He hath pleased God. And see what he gets by it? He that does good works for praise,* 1.19 or secular ends sells an inestimable jewel for a trifle; and that which would purchase Heaven for him, he parts with for the breath of the people, which at the best is but aire, and that not often wholsome.

4. It is well also when we are not sollicitous or troubled concerning the effect and event of all our actions; but that being first by Prayer recommended to him, is left at his dispose: for then in case the event be not answerable to our desires, or to the efficacy of the instrument, we have nothing left to rest in, but the honesty of our purposes; which it is the more likely we have secur'd, by how much more we are in∣different concerning the successe. S. Iames converted but eight persons, when he preacht in Spain; and our blessed Saviour converted fewer, then his own Disciples did: And if thy labours prove unprosperous, if thou beest much troubled at that, it is certain thou didst not think thy self secure of a reward for your inten∣tion, which you might have done if it had been pure and just.

5. He loves vertue for Gods sake and its own, that loves and honours it wherever it is to be seen; but he that is envious or angry at a vertue that is not his own, at the perfection or excel∣lency of his Neighbour, is not covetous of the vertue, but of its reward and reputation, and then his intentions are polluted. It was a great ingenuity in Moses, that wished all the people might be prophets; but if he had designed his own honour, he would have prophecyed alone. But he that desires onely that the work of God and religion shall go on, is pleased with it, who ever is the instrument.

6. He that despises the world and all its ap∣pendant vanities is the best Judge; & the most secur'd of his intentions, because he is the fur∣thest removed from a temptation. Every de∣gree of mortification is a testimony of the pu∣rity of our purposes, and in what degree we despise sensual pleasure, or secular honours, or worldly reputation, in the same degree we shall conclude our heart, right to religion and spi∣ritual designes.

7. When we are not sollicitous concerning the instruments and means of our actions, but use those means which God hath laid before us, with resignation, indifferency and thank∣fulnesse, it is a good signe that we are rather in∣tent upon the end of Gods glory, than our own conveniency or temporal satisfaction. He that is indifferent whether he serve God in riches or in poverty is rather a seeker of God, than of himself; and he that will throw away a good book, because it is not curiously guilded, is more desirous to please his eye, than to in∣form his understanding.

8. When a temporal end consisting with a

spiritual and pretended to be subordinate to it happens to fail and be defeated, if we can rejoyce in that so Gods glory be secured, and the interests of religion; it is a great signe our hearts are right, and our ends prudently de∣signed and ordered.

When our intentions are thus ballanced, regu∣lated and discerned, we may consider, 1. That this exercise is of so universal efficacy in the whole course of a holy life, that it is like the soul to every holy action, and must be provided for in every undertaking; and is of it self a∣lone sufficient to make all natural and indiffe∣rent actions to be adopted into the family of religion.

2. That there are some actions, which are usually reckoned as parts of our religion, which yet of themselves are so relative and imper∣fect, that without the purity of intention they degenerate: and unlesse they be directed and proceed on to those purposes which God de∣signed them to, they return into the family of common, secular, or sinful actions. Thus almes are for charity: fasting for temperance: prayer is for religion: humiliation is for humility: austerity or sufferance is in order to the vertue of patience; and when these actions fail of their several ends, or are not directed to their own purposes, alms are mispent; fasting is an impertinent trouble; prayer is but lip-labour; humiliation is but hy∣pocrisie; sufferance is but vexation; for such were the alms of the Pharisee, the fast of Ieza∣bel, the prayer of Iudah reproved by the Pro∣phet Isaiah, the humiliation of Ahab, the martyr∣dome of Hereticks; in which nothing is given to God but the body, or the forms of religion, but the soul, and the power of godlinesse is wholly wanting.

3. We are to confider that no intention can sanctifie an unholy or unlawful action: Saul the King disobeyed Gods commandment, and spa∣red the cattel of Amalek to reserve the best for sacrifice: And Saul the Pharisee persecuted the Church of God with a designe to do God service: and they that kild the Apostles had also good purposes, but they had unhallowed actions:

When there is both truth in election and charity in the intention;* 1.20

when we go to God in wayes of his own choosing, or ap∣proving, then our eye is single, and our hands are clean, and our hearts are pure. But when a man does evil that good may come of it, or good to an evil purpose, that man does like him that rowls himself in thorns that he may sleep easily: he rosts himself in the fire, that he may quench his thirst with his own sweat; he turns his face to the East that he may go to bed with the Sun. I end this with the saying of a wise Heathen.

He is to be called evil that is good onely for his own sake: Regard not how full hands you bring to God,* 1.21 but how pure: Many cease from sin out of fear alone, not out of innocence or love of vertue, and they (as yet) are not to be called innocent, but timerous.

SECT. III The third general instrument of holy living: or the practise of the presence of God.

THat God is present in all places, that he sees every action, hears all discourses, and

understands every thought, is no strange thing to a Christian ear, who hath been taught this doctrine, not onely by right reason, and the consent of all the wise men in the world, but also by God himself in holy Scripture. [Am I a God at hand (saith the Lord) and not a God afar off?* 1.22 Can any hide himself in secret places that I shall not see him?* 1.23 (saith the Lord) Do not I fill heaven and earth? Neither is there any creature that is not manifest in his sight: but all things are naked and open to the eyes of him with whom we have to do;* 1.24 for in him we live and move and have our being.] God is wholly in every place, in∣cluded in no place, not bound with cords (ex∣cept those of love) not divided into parts, not changeable into several shapes, filling hea∣ven and earth with his present power, and with his never absent nature.* 1.25 So S. Augustine ex∣presses this article. So that we may imagine God to be as the Aire and the Sea, and we all inclos'd in his circle, wrapt up in the lap of his infinite nature, or as infants in the wombs of their pregnant Mothers: and we can no more be removed from the presence of God, than from our own being.

Several manners of the divine presence.

The presence of God is understood by us in several manners and to several purposes.

1. God is present by his essence, which be∣cause it is infinite cannot be contained within the limits of any place: and because he is of an essential purity, and spiritual nature, he can∣not be undervalued by being supposed present in the places of unnatural uncleannesse: because as the sun reflecting upon the mud of strands and shores is unpolluted in its beams: so is

God not dishonoured when we suppose him in every of his Creaturer, and in every part of every one of them, and is still as unmixt with any unhandfome adherence, as is the soul in the bowels of the body.

2. God is every where present by his power. He roules the Orbs of Heaven with his hand, he fixes the Earth with his Foot, he guides all the Creatures with his Eye, and refreshes them with his influence: He makes the powers of Hell to shake with his terrours, and binds the Devils with his Word, and throws them out with his command; and sends the Angels on Emba••••ies with his decrees: He hardens the joynts of Infants, and confirms the bones when they are fashioned beneath secretly in the earth: He it is that assists at the numerous pro∣ductions of fishes, and there is not one hollow∣nesse in the bottom of the sea, but he shows himself to be Lord of it, by sustaining these the Creatures that come to dwell in it: And in the wildernesse, the Bittern and the Stork, the Dragon and the Satyr, the Unicorn and the Elk live upon his provisions, and revere his power, and feel the force of his Almightinesse.

3. God is more specially present in some places by the several and more special manifestations of himself to extraordinary purposes. 1. By glory: Thus his fear is in Heaven; because there he fits incircled with all the outward demon∣strations of his glory, w^ch he is pleased to show to all the inhabitants of those his inward and secret Courts. And thus they that die in the Lord may be properly said to be gone to God; with whom although they were before, yet now they enter into his Courts, into the secret of his Tabernacle, into the retinue and splendor of

his glory. That is called walking with God, but this is dwelling or being with him. I desire to be dissolved and to be with Christ, so said Paul. But this manner of the Divine presence is re∣served for the elect people of God, and for their portion in their countrey.

4. God is by grace and benediction specially present in holy places,* 1.26 and in the solemn assem∣blies of his servants. If holy people meet in grots and dens of the earth, when persecution or a publick necessity disturbs the publick or∣der, circumstance, and convenience, God fails not to come thither to them: but God is also by the same or a greater reason present there where they meet ordinarily, by order, and pub∣lick authority: There God is present ordinari∣ly, that is, at every such meeting. God will go out of his way to meet his Saints, when them∣selves are forced out of their way of order by a sad necessity:* 1.27 but else, Gods usual way is to be present in those places where his servants are appointed ordinarily to meet. But his presence there signifies nothing but his readinesse to hear their prayers, to blesse their persons, to accept their offices, and to like even the circumstance of orderly and publick meeting. For thither, the prayers of consecration, the publick au∣thority separating it, and Gods love of order, and the reasonable customes of Religion, have in ordinary, and in a certain degree fixed this manner of his presence; and he loves to have it so.

5. God is especially present in the hearts of his people by his holy Spirit: and indeed the hearts of holy men are Temples in the truth of things, and in type and shadow they are of Heaven it self. For God reigns in the hearts of

his servants. There is his Kingdom. The power of grace hath subdued all his enemies. There is, his power. They serve him night and day and give him thanks and praise; that is, his glory: This is the religion and worship of God in the Temple. The temple it self is the heart of man; Christ is the High Priest, who from thence sends up the incense of prayers and joyns them to his own intercession, and presents all toge∣ther to his Father; and the Holy Ghost by his dwelling there, hath also consecrated it into a Temple;* 1.28 and God dwels in our hearts by faith, and Christ by his Spirit, and the Spirit by his purities; so that we are also Cabinets of the Mysterious Trinity; and what is this short of Heaven it self, but as infancy is short of manhood, and letters of words? The same state of life it is, but not the same age. It is Heaven in a Looking-glasse, (dark, but yet true) representing the beauties of the soul, and the graces of God, and the images of his eternal glory by the reality of a special presence.

6. God is especially present in the conscien∣ces of all persons good and bad, by way of testimony and judgement: that is, he is there a remem∣brancer to call our actions to minde, a witnesse to bring them to judgement, and a Judge to acquit or to condemne. And although this manner of presence is in this life after the man∣ner of this life, that is, imperfect, and we for∣get many actions of our lives; yet the greatest changes of our state of grace or sin, our most considerable actions are alwayes present, like Capital Letters to an aged and dim eye: and at the day of judgement God shall draw aside the cloud and manifest this manner of his pre∣sence more notoriously, and make it appear,

that he was an observer of our very thoughts; and that he onely laid those things by which because we covered with dust and negligence they were not then discerned. But when we are risen from our dust and imperfection, they all appear plain and legible.

Now the consideration of this great truth is of a very universal use in the whole course of the life of a Christian. All the consequents and effects of it are universal. * He that re∣members that God stands a witnesse and a judge, beholding every secrecy; besides his impiety, must have put on impudence if he be not much restrained in his temptation to sin.

For the greatest part of sinnes is taken away, if a man have a witnesse of his conversation: And he is a great despiser of God who sends a Boy a∣way when he is going to commit fornication, and yet will dare to do it, though he knows God is present, and cannot be sent o••••: as if the eye of a little Boy were more awful, then the all-seeing eye of God.* 1.29

He is to be fear'd in publick, he is to be fear'd in private: if you go forth he spies you: if you go in he sees you: when you light the candle he observes you: when you put it out, then also God marks you: Be sure that while you are in his sight you behave your self as becomes so ho∣ly a presence.

But if you will sin, retire your self wisely, and go where God cannot see: For no where else can you be safe. And certainly, if men would alwayes actually consider, and really esteem this truth, that God is the great Eye of the World, al∣wayes watching over our actions, and an ever open ear to hear all our words, and an unwearied arm ever lifted up to crush a sinner into ruine,

it would be the readiest way in the world to make sin to cease from amongst the children of men, and for men to approach to the bles∣sed estate of the Saints in Heaven, who cannot sin, for they alwayes walk in the pres••nce and behold the face of God. * This instrument is to be reduced to practise according to the fol∣lowing Rules.

Rules of exercising this consideration.

1. Let this actual thought often return, that God is omnipresent filling every place, and say with David,* 1.30 Whither shall I go from thy Spi∣rit, or whither shall I flee from thy presence? If I ascend up into heaven, thou art there. If I make my bed in hell, thou art there, &c. This thought by being frequent will make an habitual dread and reverence towards God, and fear in all thy actions: For it is a great necessity and in∣gagement to do unblameably, when we act before that Judge,* 1.31 who is infallible in his sentence, all knowing in his information, severe in his anger, powerful in his providence, and in∣tolerable in his wrath and indignation.

2. In the beginning of actions of Religion, make an act of adoration, that is, solemnly wor∣ship God, and place thy self in Gods presence, and behold him with the eye of faith, and le•• thy desires actually six on him as the object of thy worship, and the reason of thy hope, and the fountain of thy blessing. For when thou hast placed thy self before him, and kneelest in his presence, it is most likely, all the fol∣lowing parts of thy devotion will be answera∣ble to the wisdom of such an apprehension, and the glory of such a presence.

3. Let every thing you see, represent to your

spirit the presence, the excellency and the power of God, and let your conversation with the creatures lead you unto the Creator; for so shall your actions be done more frequently with an actual eye to Gods presence, by your often seeing him in the glasse of the creation. In the face of the Sun you may see Gods beau∣ty: In the fire you may feel his heat warming, in the water his gentleness to refresh you: he it is that comforts your spirit whē you have taken Cordials: it is the dew of Heaven that makes your field give you bread; and the breasts of God are the bottles that minister drink to your necessities. This Philosophy which is obvious to every mans experience, is a good advantage to our piety, and by this act of understanding, our wills are check'd from violence and mis∣demeanour.

4. In your retirement make frequent collo∣quies or short discoursings between God and thy own soul. Seven times a day do I praise thee: and in the night season also I thought up∣on thee when I was waking. So did David: and every act of complaint or thanksgiving, every act of rejoycing or of mourning, eve∣ry petition and every return of the heart in these entercourses, is a going to God, an appearing in his presence, and a repre∣senting him present to thy spirit and to thy necessity. And this was long since by a spiritual person called, a building to GOD a Chappell in our heart. It reconciles Mar∣tha's im ployment with Maries Devotion, Charity, and Religion; the necessities of our calling, and the imployments of de∣votion. For thus in the midst of the works of your Trade, you may retire into your

Chappel [your Heart] and converse with GOD by frequent addresses and returns.

5. Represent and offer to GOD, acts of love and fear, which are the proper ef∣fects of this apprehension, and the proper exercise of this consideration. For as GOD is every where present by his power, he calls for reverence and godly fear: As he is pre∣sent to thee in all thy needs, and relieves them, he deserves thy love; and since in every acci∣dent of our lives we finde one or other of these apparent, and in most things we see both, it is a proper and proportionate return, that to every such demonstration of God, we expresse our selves sensible of it by admiring the Di∣vine goodnesse, or trembling at his presence, ever obeying him because we love him, and ever obeying him because we fear to offend him. This is that which Enoch did, who thus walked with God.

6. Let us remember that God is in us, and that we are in him: we are his workmanship, let us not deface it: we are in his presence, let us not pollute it by unholy and impure actions. God hath also wrought all our works in us:* 1.32 and because he rejoyces in his own workes, if we defile them, and make them unpleasant to him, we walk perversly with GOD, and he will walk crookedly toward us.

7. God is in the bowels of thy brother, re∣fresh them when he needs it, and then you give your almes in the presence of God, and to God, and he feels the relief which thou provi∣dest for thy brother.

8. God is in every place; suppose it therefore to be a Church: and that decency of deport∣ment

and piety of carriage, which you are taught by religion or by custome, or by civility and publick manners to use in Churches, the same use in all places: with this difference one∣ly, that in Churches let your deportment be religious in external forms and circumstances also; but there and every where let it be re∣ligious in abstaining from spiritual undecen∣cies, and in readinesse to do good actions: that it may not be said of us, as God once com∣plained of his people;* 1.33 Why hath my beloved done wickednesse in my house?

9. God is in every creature: be cruel towards none, neither abuse any by intemperance. Remember that the creatures and every mem∣ber of thy own body is one of the lesser cabi∣nets and receptacles of God. They are such which God hath blessed with his presence, hal∣lowed by his touch, and separated from unholy use by making them to belong to his dwelling.

10. He walks as in the presence of God, that converses with him in frequent prayer and fre∣quent communion, that runs to him in all his necessities: that asks counsel of him in all his doubtings, that opens all his wants to him, that weeps before him for his sins; that asks remedy and support for his weaknesse, that fears him as a Judge, reverences him as a Lord, obeyes him as a Father, and loves him as a Patron.

The Benefits of this exercise.

The benefit of this consideration and exer∣••ise being universal upon all the parts of piety, I shall lesse need to speci••ie any particulars; but yet most properly this exercise of consider∣ing [ 1] the divine presence is, 1. an excellent help

to prayer, producing in us reverence and awful∣nesse to the divine Majesty of God, and actual devotion in our offices. 2. It produces a con∣fidence in God, and fearlessenesse of our enemies, [ 2] patience in trouble, and hope of remedie, since God is so nigh in all our sad accidents, he is a disposer of the hearts of men, and the events of things, he proportions out our tryals, and supplyes us with remedie, and where his rod strikes us, his staffe supports us: To which we may adde this, that God who is alwayes with us, is especially by promise with us [ 3] in tribulation, to turn the misery into a mercy, and that our greatest trouble may become our advantage by intitling us to a new manner of the Divine presence. 3. It is apt to produce joy and rejoycing in God; we being more apt to delight in the partners and witnesses of our conversation; every degree of mutual abiding and conversing being a relation and an endear∣ment: we are of the same houshold with God; he is with us in our natural actions to preserve us, in our recreations to restrain us, in our pub∣lick actions to applaud or reprove us, in our private to observe us, in our sleeps to watch by us, in our watchings to refresh us: and if we walk with God in all his wayes as he walks with us in all ours, we shall finde perpetual reasons to enable us to keep that rule of God, Rejoyce in the Lord alwayes, and again I say rejoyce. And this puts me in minde of a saying of an old re∣ligious person,* 1.34 [There is one way of over∣coming our ghostly enemies, spiritual mirth, and a perpetual bearing of God in our mindes] This effectively refists the Devil, and suffers us to receive no hurt from him. 4. This exercise is apt also to enkindle holy desires of the enjoyment [ 4]

of God, because it produces joy when we do enjoy him; The same desires that a weak man hath for a Defender, the sick man for a Physitian, the poor for a Patron, the childe for his Father, the espoused Lover for her betroth∣ed. [ 5] 5. From the same fountain are apt to issue humility of spirit, apprehensions of our great distance and our great needs, our daily wants, and hourly supplies, admiration of Gods un∣speakable mercies: It is the cause of great mo∣desty and decency in our actions; it helps to recollection of minde, and restrains the scat∣terings and loosnesse of wandring thoughts; it establishes the heart in good purposes, and leadeth on to perseverance; it gains purity and perfection, (according to the saying of God to Abraham, Walk before me and be perfect) holy fear, and holy love, and indeed every thing that pertains to holy living: when we see our selves placed in the Eye of God who sets us on work and will reward us plenteously, to serve him with an Eye-service is very pleasing; for he also sees the heart: and the want of this consideration was declared to be the cause why Israel sinned so grievously, [For they say the Lord hath forsaken the earth, and the Lord seeth not:* 1.35 therefore the land is full of blood, and the city full of perversenesse.] What a childe would do in the eye of his Father, and a Pupil before his Tutor, and a Wife in the presence of her Husband, and a servant in the sight of his Ma∣ster, let us alwayes do the same: for we are made a spectacle to God, to Angels, and to men; we are alwayes in the sight and presence of the Allseeing and Almighty God; who also is to us a Father, and a Guardian, a Husband, and a Lord.

Prayers and Devotions according to the religion and purposes of the fore∣going Considerations.

I. For grace to spend our time well.

O Eternal God who from all eternity doest behold and love thy own glories and per∣fections infinite, and hast created me to do the work of God, after the manner of men, and to serve thee in this generation, and according to my capacities; give me thy grace, that I may be a curious and prudent spender of my time, so as I may best prevent or resist all temptati∣ons, and be profitable to the Christian Com∣mon-wealth, and by discharging all my duty may glorifie thy Name. Take from me all slothfulnesse and give me a diligent and an active spirit, and wisdom to choose my imploy∣ment, that I may do works proportionable to my person, and to the dignity of a Christian, and may fill up all the spaces of my time with actions of religion and charity, that when the Devil assaults me, he may not finde me idle; and my dearest Lord, at his sudden coming may finde me busie in lawful, necessary, and pi∣ous actions, improving my talent intrusted to me by thee my Lord, that I may enter into the joy of my Lord to partake of his eternal felici∣ties, even for thy mercie sake, and for my dear∣est Saviours sake. Amen.

Here follows the devotion of ordinary dayes; for the right imployment of those portions of ••ime which every day must allow for religion.

The first prayers in the Morning as soon as we are dressed.

Humbly and reverently compose your self, with heart lift up to God and your head bowed, and meekly kneeling upon your knees, say the Lords Prayer: after which use the following Collects, or as many of them as you shall choose.

Our Father which art in Heaven, &c.

I. An act of adoration being the song that the Angels sing in Heaven.

HOly, Holy, Holy, Lord God Almighty, which was, and is, and is to come: Hea∣ven and Earth, Angels and Men, the Aire and the Sea give glory, and honour, and thanks to him that sitteth on the throne, who liveth for ever and ever. * 1.36 All the blessed spirits and souls of the righteous cast their crowns before the throne, and worship him that liveth for ever and ever. * 1.37 Thou art worthy, O Lord, to receive glory and honour, and power, for thou hast created all things, and for thy pleasure they are and were created. * 1.38 Great and marvellous are thy works, O Lord God Almighty: Just and true are thy wayes, thou King of Saints. Thy wisdom is infinite, thy mercies are glorious; and I am not worthy O Lord to appear in thy presence before whom the Angels hide their faces. O Holy and Eternal Jesus, Lamb of God who wert slain from the beginning of the world, thou hast redeemed us to God by thy blood out of every nation, and hast made us unto our God Kings and Priests

and we shall reigne with thee for ever. Blessing, honour, glory and power be unto him that sitteth on the throne, and to the Lamb for ever and ever. Amen.

II. An act of thanksgiving being the song of David for the Morning.

SIng praises unto the Lord O ye saints of his, and give thanks to him for a remembrance of his holinesse. For his wrath indureth but the twinkling of an eye, and in his pleasure is life: heavinesse may endure for a night, but joy cometh in the morning. Thou Lord hast preserved me this night from the violence of the spirits of darknesse, from all sad casual∣tyes, and evil accidents, from the wrath which I have every day deserved: thou hast brought my soul out of hell, thou hast kept my life from them that go down into the pit: thou hast shewed me marvellous great kindesse and hast blessed me for ever: the greatnesse of thy glory reacheth unto the heavens, and thy truth unto the clouds. Therefore shall every good man sing of thy praise without ceasing, O my God I will give thanks unto thee for ever. Allelujah.

III. An act of oblation or presenting our selves to God for the day.

MOst Holy and Eternal God, Lord and So∣veraigne of all the creatures, I humbly present to thy divine Majesty, my self, my soul and body, my thoughts and my words, my acti∣ons and intentions, my passions and my suffer∣ings to be disposed by thee to thy glory, to be blessed by thy providence, to be guided by

thy counsel to be sanctified by thy spirit, and afterwards that my body and soul may be re∣ceived into glory: for nothing can perish which is under thy custody; and the enemy of souls cannot devour what is thy portion, nor take it out of thy hands. This day, O Lord, and all the dayes of my life I dedicate to thy honour; and the actions of my calling to the uses of grace, and the religion of all my dayes to be united to the merits and intercession of my holy Saviour Jesus, that in him and for him I may be par∣doned and accepted. Amen.

IV. An act of repentance or contrition.

FOr as for me, I am not worthy to be called thy servant, much lesse am I worthy to be thy son, for I am the vilest of sinners and the worst of men, a lover of the things of the world, and a despiser of the things of God, [proud and envious, lustful and intemperate] greedy of sin, and impatient of reproof, desirous to seem holy, and negligent of being so, transport∣ed with interest, fool'd with presumption and false principles, disturb'd with anger, with a peevish and unmortified spirit, and disordered by a whole body of sin and death. Lord pardon all my sins for my sweetest Saviours sake; thou who didst dye for me, Holy Jesus, save me and deliver me, reserve not my sins to be punished in the day of wrath and eternal vengeance; but wash away my sins, and blot them out of thy remembrance, and purifie my soul with the wa∣ters of repentance and the bloud of the crosse, that for what is past thy wrath may not come out against me, and for the time to come I may never provoke thee to anger or to jealousie. O just and dear God be pitiful and gracious to thy servant. Amen.

V. The prayer or petition.

BLesse me gracious God in my calling to such purposes as thou shalt choose for me, or imploy me in: Relieve me in all my sad∣nesses, make my bed in my ficknesse, give me patience in my sorrows, confidence in thee and grace to call upon thee in all temptations. O be thou my Guide in all my actions, my pro∣tector in all dangers: give me a healthful body, and a clear understanding, a sanctified, and just, a charitable, and humble, a religious and a con∣tented spirit; let not my life be miserable and wretched, nor my name stained with sin and shame, nor my condition lifted up to a tempt∣ing and dangerous fortune; but let my condi∣tion be blessed, my conversation useful to my Neighbours and pleasing to thee, that when my body shall lie down in its bed of darknesse, my soul may passe into the Regions of light, and live with thee for ever through Jesus Christ. Amen.

VI. An act of intercession or prayer for others to be added to this, or any other office, as our devo∣tion, or duty, or their needs shall de∣termine us.

O God of infinite mercy, who hast com∣passion on all men, and relievest the ne∣cessities of all that call to thee for helpe, hear the prayers of thy servant who is un∣worthy to ask any petition for himself, yet in humility and duty is bound to pray for others. * O let thy mercie descend upon the whole Church,* 1.39 preserve her in truth and

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peace, in unity and safety, in all stormes, and against all temptations and enemies, that she offering to thy glory the never ceasing sacrifice of prayer and thanksgiving may advance ••he honour of her Lord, and be filled with his Spi∣rit, and partake of his glory. Amen.

* 1.40 Remember them that minister about ho∣ly things, let them be clothed with righteous∣nesse, and sing with joyfulnesse. Amen.

* 1.41 Blesse thy servant [my Wife or Husband] with health of body and of spirit. O let the hand of thy blessing be upon his [or her] head night and day, and support him in all necessi∣ties, strengthen him in all temptations, com∣fort him in all his sorrows, and let him be thy servant in all changes, and make us both to dwell with thee for ever in thy favour, in the light of thy countenance, and in thy glories. Amen.

* 1.42 Blesse my children with healthful bodies, with good understandings, with the graces and gifts of thy Spirit, with sweet dispositions and holy habits, and sanctifie them throughout in their bodies and souls and spirits, and keep them unblameable to the coming of the Lord Jesus. Amen.

* 1.43 Be pleased, O Lord, to remember my friends, all that have pray'd for me, and all that have done me good [here name such whom you would specially recommend:] Do thou good to them, & return all their kindnesse double into their own bosome, rewarding them with bles∣sings, and sanctifying them with thy graces, and bringing them to glory.

* 1.44 Let all my family and kinred, my neigh∣bours and acquaintance [here name what other relation you please] receive the benefit of my

prayers and the blessings of God; the comforts and supports of thy providence, and the san∣ctification of thy Spirit.

* 1.45 Relieve and comfort all the persecuted and afflicted: speak peace to troubled consci∣ences: strengthen the weak: confirm the strong: instruct the ignorant: deliver the oppressed from him that spoileth him, and relieve the needy that hath no helper, and bring us all by the waters of comfort, and in the wayes of righteousnesse to the kingdom of rest and glo∣ry, through Jesus Christ our Lord. Amen.

To God the Father of our Lord Iesus Christ, To the eternal Son that was incarnate and born of a Virgin, To the Spirit of the Father and the Son, be all honour and glory, worship and thanksgiving now and for ever. Amen.

Another form of prayer for the Morning.

In the Name of the Father, and of the Son, and of the Holy Ghost. Our Fa∣ther, &c.

I.

MOst glorious and eternal God, Father of mercy, and God of all comfort, I wor∣ship and adore thee with the lowest humility of my soul and body, and give thee all thanks and praise for thy infinite and essential glo∣ries and perfections, and for the continual de∣monstration of thy mercies upon me, upon all mine, and upon thy holy Catholick Church.

II.

I acknowledge dear God that I have deser∣ved

the greatest of thy wrath and indignation; and that if thou hadst dealt with me according to my deserving, I had now at this instant been desperately bewailing my miseries in the sor∣rows and horrours of a sad eternity. But thy mercy triumphing over thy justice and my sins, thou hast still continued to me life and time of repentance; thou hast opened to me the gates of grace and mercy, and perpetually callest up∣on me to enter in and to walk in the paths of a holy life, that I might glorifie thee and be glorified of thee eternally.

III.

BEhold, O God, for this thy great and un∣speakable goodnesse; for the preservation of me this night, and for all other thy graces and blessings I offer up my soul and body, all that I am, and all that I have as a Sacrifice to thee and thy service; humbly begging of thee to pardon all my sins, to defend me from all evil, to lead me into all geod, and let my por∣tion be amongst thy redeemed ones in the ga∣thering together of the Saints, in the Kingdom of grace and glory.

IV.

GUide me, O Lord, in all the changes and varieties of the world, that in all things that shall happen, I may have an evennesse and tranquillity of spirit; that my soul may be wholly resign'd to thy Divinest will and plea∣sure, never murmuring at thy gentle chastise∣ments and fatherly correction, never waxing proud and insolent though I feel a torrent of comforts and prosperous successes.

V.

FIx my thoughts, my hopes and my desires upon Heaven and heavenly things; teach me

to despise the world, to repent me deeply for my sins; give me holy purposes of amend∣ment, and ghostly strength & assistances to per∣form faithfully whatsoever I shall intend pi∣ously. Enrich my understanding with an eter∣nal treasure of Divine truths, that I may know thy will, and thou who workest in us to will and to do of thy good pleasure; teach me to obey all thy Commandments, to believe all thy Revelations, and make me partaker of all thy gracious promises.

VI.

TEach me to watch over all my wayes, that I may never be surpriz'd by sudden temp∣tations or a carelesse spirit, nor ever return to folly and vanity. Set a watch, O Lord, before my mouth, and keep the door of my lips, that I offend in my tongue neither a∣gainst piety nor charity. Teach mee to think of nothing but thee and what is in or∣der to thy glory and service; to speak no∣thing but thee and thy glories; and to do nothing but what becomes thy servant whom thy infinite mercy by the graces of thy ho∣ly Spirit hath sealed up to the day of Re∣demption.

VII.

LEt all my passions and affections be so mor∣tified and brought under the dominion of grace, that I may never by deliberation and purpose, nor yet by levity, rashnesse, or incon∣sideration offend thy Divine Majesty. Make me such as thou wouldest have me to bee: strengthen my faith, confirm my hope, and give me a daily increase of charity, that this day and ever I may serve thee according to all my opportunities and capacities; growing from grace to grace, till at last by thy mercies

I shall receive: the consummation and perfe∣ction of grace, even the glories of thy King∣dom in the full fruition of the face and excel∣lencies of God the Father, the Son and the ho∣ly Ghost: to whom be glory and praise, ho∣nour and adoration given by all Angels and all Men, and all Creatures, now and to all eterni∣ty. Amen.

To this may be added the prayer of inter∣cession for others whom we are bound to remember; which is at the end of the foregoing prayer: or else you may take such special prayers which follow at the end of the fourth Chapter, [for parents, for children, &c.]

After which conclude with this ejaculation.

Now and in all tribulation and anguish of spirit, in all dangers of soul and body in pro∣sperity and adversity, in the hour of death, and in the day of judgement holy, and most blessed Saviour Jesus, have mercy upon me, save me and deliver me and all faithful people. Amen.

Between this and No••n usually are said the publick prayers appointed by Au∣thority: to which all the Clergy are obliged; and other devout persons that have leisure do accompany them.

Afternoon, or at any time of the day, when a devout person retires into his closer for private prayer, or spiritual exercises, he may say the following de∣votions.

An exercise to be used at any time of the day.

In the name of the Father, and of the Son, &c. Our Father, &c.

The hymn collected out of the Psalms, recount∣ing the excellencies and greatnesse of God.

O be joyful in God all ye lands: sing praises unto the honour of his Name, make his Name to be glorious. * O Come hither & behold the works of God, how wonderful he is in his do∣ings toward the children of men.

He ruleth with his power for ever: He is the Father of the fatherlesse, and defendeth the cause of the widow, even God in his holy ha∣bitation.

He is the God that maketh men to be of one minde in a house, and bringeth the priso∣ners out of captivity: but letteth the runnagates continue in scarcenesse.

It is the Lord that commandeth the warers; it is the glorious God that maketh the thun∣der. * It is the Lord that ruleth the sea; the voice of the Lord is mighty in operation, the voice of the Lord is a glorious voice.

Let all the Earth fear the Lord, stand in awe of him all ye that dwell in the world: Thou shalt shew us wonderful things in thy righteousnesse, O God of our salvation, thou that art the hope of all the ends of the Earth, and of them that remaine in the broad Sea.

Glory be to the Father, &c.

Or this,

O Lord, thou art my God, I will exalt thee: I will praise thy Name, for thou hast done wonderful things: thy counsels of old are faithfulnesse and truth, Isay 25.1.

Thou in thy strength ••etst fast the Mountains, and art girded about with power. Thou stil∣lest the raging of the Sea, and the noise of his waves, and the madnesse of his people.

They also that remain in the uttermost parts of the Earth shall be afraid at thy tokens: thou that makest the out-goings of the morning and evening to praise thee.

O Lord God of Hosts who is like unto thee: thy truth most mighty Lord is on every side. Among the gods there is none like unto thee, O Lord, there is none that can do as thou doest. * For thou art great & doest wondrous things: thou art God alone.

God is very greatly to be feared in the coun∣sel of the Saints: and to be had in reverence of all them that are round about him.

Righteousnesse and equity is in the habita∣tion of thy seat: mercy and truth shall go be∣fore thy face. * Glory and worship are before him: power and honour are in his Sanctuary.

Thou Lord art the thing that I long for: thou art my hope even from my youth: through thee have I been holden up ever since I was born: thou art he that took me out of my mo∣thers womb: my praise shall be alwayes of thee.

Glory be to the Father, &c.

After this may be read some portion of holy Scrip∣ture out of the New Testament, or out of the sapiential bookes of the Old. viz. Proverbs,

Ecclesiastes, &c. because these are of great use to piety and to civil conversation. Vpon which when you have a while meditated; humbly composing your self upon your knees, say as fol∣loweth.

Ejaculations.

My help standeth in the Name of the Lord: who hath made Heaven and Earth.

Shew the light of thy countenance upon thy servant: and I shall be safe.

Do well, O Lord, to them that be true of heart: and evermore mightily defend them.

Direct me in thy truth and teach me: for thou art my Saviour and my great Master.

Keep me from sin and death eternal: and from my enemies visible and invisible.

Give me grace to live a holy life: and thy favour that I may dye a godly and happy death.

Lord hear the prayer of thy servant: and give me thy holy Spirit.

The prayer.

O Eternal God, mercifull and gracious, vouchsafe thy favour and thy blessing to thy servant: let the love of thy mercies, and the dread and fear of thy Majesty, make me careful and inquisitive to search thy will, and diligent to perform it, and to persevere in the practises of a holy life, even till the last of my dayes.

II.

KEep me, O Lord, for I am thine by creati∣on; guide me, for I am thine by purchase, thou hast redeemed me by the blood of thy Son: and love me with the love of a Father; for I am thy childe by adoption and grace: let

thy mercy pardon my sins, thy providence se∣cure me from the punishments and evils I have deserved, and thy care watch over me; that I may never any more offend thee: make me in malice to be a childe; but in understanding, piety, and the fear of God, let me be a perfect man in Christ, innocent and prudent, readily furnished and instructed to every good work.

III.

KEep me, O Lord, from the destroying An∣gel, and from the wrath of God: let thy an∣ger never rise against mee; but thy rod gent∣ly correct my follies and guide me in thy ways, and thy staffe support me in all sufferings and changes. Preserve me from fracture of bones, from noisome, infections, and sharp sicknesses, from great violences of Fortune and sudden surprizes; keep all my senses intire till the day of my death; and let my death be nei∣ther sudden, untimely, nor unprovided: let it be after the common manner of men, ha∣ving in it nothing extraordinary, but an extra∣ordinary piety, and the manifestation of thy great and miraculous mercy.

IV.

LEt no riches ever make me forget my self; no poverty ever make me to forget thee: Let no hope or fear, no pleasure or pain, no accident without, no weaknesse within, hin∣der or discompose my duty, or turn me from the wayes of thy Commandements. O let thy Spirit dwell with me for ever, and make my soul just and charitable, full of honesty, full of religion, resolute and constant in holy pur∣poses, but inflexible to evil. Make me hum∣ble and obedient, peaceable and pious; let me never envy any mans good, nor deserve to be

despised my self; and if I be, teach me to bear it with meeknesse and charity.

V.

GIve me a tender conscience; a conversati∣on discreet, and a••fable, modest and pati∣ent, liberal and obliging body; a chaste and healthful, competency of living according to my condition, contentednesse in all estates, a resigned will and mortified affections, that I may be as thou wouldst have me, and my por∣tion may be in the lot of the righteous, in the brightnesse of thy countenance, and the glo∣ries of eternity. Amen▪

Holy is our God. * Holy is the Almighty. * Holy is the Immortal. Holy, holy, holy, Lord God of Sabbath, have mercy upon me.

A form of Prayer for the evening, to be said by such who have not time, or op∣portunity to say the publick pray∣ers appointed for this office.

I.

O Eternal God,* 1.46 Great Father of Men and Angels, who hast established the Heavens and the Earth in a wonderful order, making day and night to succeed each other: I make my humble addresse to thy Divine Majesty, begging of thee mercy & protection this night & ever. O Lord pardon all my sins, my light and rash words, the vanity and impiety of my thoughts, my unjust and uncharitable actions, and whatsoever I have transgressed against thee this day, or at any time before. Behold, O God,

my soul is troubled in the remembrance of my sins, in the frailty and sinfulnesse of my flesh exposed to every temptation, and of it self not able to resist any: Lord God of mercy I ear∣nestly beg of thee to give me a great portion of thy grace; such as may be sufficient, and effectual for the mortification of all my sins and vanities and disorders; that as I have for∣merly served my lust, and unworthy desires, so now I may give my self up wholly to thy ser∣vice, and the studies of a holy life.

II.

BLessed Lord, teach me frequently and sad∣ly to remember my sins; and be thou plea∣sed to remember them no more; let me never forget thy mercies, and do thou still remember to do me good. Teach me to walk alwayes as in thy presence: Ennoble my soul with great degrees of love to thee, and configne my spi∣rit with great fear, religion and veneration of thy holy Name and laws; that it may become the great imployment of my whole life to serve thee, to advance thy glory, to root out all the accursed habits of sin, that in holinesse of life, in humility, in charity, in chastity, and all the ornaments of grace, I may by patience wait for the coming of our Lord Jesus. Amen.

III.

Teach me, O Lord to number my dayes that I may apply my heart unto wisdom; ever to remember my last end, that I may not dare to sin against thee: Let thy holy Angels be ever present with me to keep me in all my wayes from the malice and violence of the spirits of darknesse; from evil company, and the occasions and opportunities of evil, from perishing in popular judgements, from all the

wayes of sinful shame, from the hands of all mine enemies; from a sinful life, and from de∣spair in the day of my death: Then, O brightest Jesu, shine gloriously upon me, let thy mercies and the light of thy Countenance sustain me in all my agonies, weaknesses and temptations. Give me opportunity of a prudent and spiritu∣al Guide, and of receiving the holy Sacrament; & let thy loving spirit so guide me in the wayes of peace and safety, that with the testimony of a good conscience, and the sense of thy mer∣cies and refreshment, I may depart this life in the unity of the Church, in the love of God, and a certain hope of salvation through Jesus Christ our Lord and most blessed Saviour. Amen.

Our Father, &c.

Another form of Evening Prayer, which may also be used at bed-time. Our Father, &c.

I Will lift up my eyes unto the hills from whence cometh my help.* 1.47

My help cometh of the Lord which made heaven and earth.

He will not suffer thy foot to be moved: he that keepeth thee will not slumber.

Behold, he that keepeth Israel shall neither slumber nor sleep.

The Lord is thy keeper, the Lord is thy shade upon thy right hand.

The sun shall not smite thee by day: neither the moon by night.

The Lord shall preserve thee from all evil: he shall preserve thy soul.

The Lord shall preserve thy going out and thy coming in: from this time forth for ever∣more. Glory be to the Father, &c.

I.

VIsit I beseech thee, O Lord, this habitati∣on with thy mercy, and me with thy grace and salvation. Let thy holy Angels pitch their tents round about and dwell here, that no illusion of the night may abuse me, the spirits of darknesse may not come neer to hurt me, no evil or sad accident oppresse me: and let the eternal spirit of the Father dwell in my soul and body, filling every corner of my heart with light and grace. Let no deed of dark∣nesse overtake me; and thy blessing most bles∣sed God be upon me for ever, through Jesus Christ our Lord. Amen.

II.

INto thy hands most blessed Jesu, I commend my soul and body, for thou hast redeemed both with thy most precious blood. So blesse and sanctifie my sleep unto me, that it may be temperate, holy, and safe, a refreshment to my wearied body to enable it so to serve my soul, that both may serve thee with a never failing duty. O let me never sleep in sin or death eter∣nal, but give me a watchful & a prudent spirit, that I may omit no oportunity of serving thee, that whether I sleep or wake, live or die, I may be thy servant and thy childe: that when the work of my life is done, I may rest in the bo∣som of my Lord, till by the voice of the Arch∣angel, the trump of God, I shall be awakened and called to sit down and feast in the eternal supper of the Lamb. Grant this O Lamb of God, for the honour of thy mercies and the glory of thy name, O most merciful Saviour and Re∣deemer Jesus. Amen.

III.

BLessed be the God and Father of our Lord Jesus, who hath sent his Angels, and kept me this day from the destruction that walketh at noon, and the arrow that flyeth by day: and hath given me his Spirit to restrain me from those evils to which my own weaknesses, and my evil habits, and my unquiet enemies would easily betray me. Blessed and for ever hallowed be thy name for that never ceasing showre os blessing by which I live, and am content, and blessed, and provided for in all necessities, and set forward in my duty and way to heaven. * Blessing, honour, glory and power, be unto him that sitteth on the throne, and to the Lamb for ever and ever. Amen.

Holy is our God, * Holy is the Almighty, Holy is the Immortal. Holy, holy, holy, Lord God of Sabaoth, have mercy upon me.

Ejaculations and short meditations to be used in the Night when we wake.

Stand in awe and sin not:* 1.48 commune with your own heart upon your bed, and be still. I will lay me down in peace and sleep: for thou Lord onely makest me dwell in safety.

O Father of Spirits and the God of all flesh have mercy and pity upon all sick and dying Christians, and receive the souls which thou hast redeemed returning unto thee.

Blessed are they that dwell in the heavenly Jerusalem: where there is no need of the Sun, neither of the Moon to shine in it: for the glo∣rie of God does lighten it, and the Lamb is the light thereof. And there shal be no night there, & they need no candle, for the Lord God giveth

them light, and they shall reign for ever and ever. Revel 21.23.

Meditate on Iacobs wrastling with the Angel all night: be thou also importunate with God for a blessing, and give not over till he hath blessed thee.

Meditate on the Angel passing over the chil∣dren of Israel, and destroying the Egyptians, for disobedience and oppression. Pray for the grace of obedience and charity and for the di∣vine protection.

Meditate on the Angel who destroyed in a night the whole army of the Assyrians for for∣nication. Call to minde the sins of thy youth, the sins of thy bed; and say with David, My reins chasten me in the night season, and my soul re∣fuseth comfort. Pray for pardon and the grace of chastity.

Meditate on the agonies of Christ in the garden, his sadnesse and affliction all that night; and thank and adore him for his love that made him suffer so much for thee: and hate thy sins which made it necessary for the Son of God to suffer so much.

Meditate on the four last things. 1. The certainty of death. 2. The terrours of the day of judgement. 3. The joyes of Heaven. 4. The pains of Hell, and the eternity of both.

Think upon all thy friends which are gone before thee, and pray that God would grant to thee to meet them in a joyful resurrection.

The day of the Lord will come as a thiefe in the night, in the which the heavens shall passe away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up. Seeing then that all these things shall be dissolved,

what manner of persons ought we to be in all holy conversation and godlinesse, looking for and hasting unto the coming of the day of God. 2 Pet. 3.10.11.

Lord in mercy remember thy servant in the day of Judgement.

Thou shalt answer for me, O Lord my God. In thee, O Lord have I trusted: let me never be confounded. Amen.

I desire the Christian Reader to observe that all these offices or forms of prayer (if they should be used eve∣ry day) would not spend above an hour and a halfe: but because so••e of them are double (and so but one of them to be used in one day) it is much lesse: and by affording to God one hour in 24. thou mayest have the comforts and rewards of devotion. But he that thinks this is too much, either is very busie in the world, or very carelesse of heaven. However, I have parted the prayers into smaller portions that he may use which, and how many he please in any one of the forms.

Ad Sect. 2. A prayer for holy Intention in the beginning and pur∣suit of any considerable action, as Study, Preaching, &c.

O Eternal God, who hast made all things for man, and man for thy glory, sanctifie my body and soul, my thoughts and my inten∣tions, my words and actions, that whatsoever I shall think or speak, or do, may he by me de∣signed to the glorification of thy Name, and by thy blessing it may be effective and successeful in the work of God, according as it can be ca∣pable. Lord turn my necessities into vertue, the works of nature into the works of grace, by making them orderly, regular, temperate, sub∣ordinate

and profitable to ends beyond their own proper efficacy: And let no pride or self-seeking, no covetousnesse or revenge, no impure mixture or unhandsome purposes, no little ends and low imaginations pollute my Spirit, and unhallow any of my words and actions: but let my body be a servant of my spirit, and both body and spirit servants of Jesus, that doing all things for thy glory here, I may be partaker of thy glory hereafter tho∣rough Jesus Christ our Lord. Amen.

Ad Sect. 3. A prayer meditating and re∣ferring to the divine presence. This prayer is especi∣ally to be used in tem∣ptation to private sins.

O Almighty God infinite and eternal, thou fillest all things with thy presence; thou art every where by thy essence and by thy pow∣er, in heaven by Glory, in holy places by thy grace and favour, in the hearts of thy servants by thy Spirit, in the consciences of all men by thy testimony and observation of us: Teach me to walk alwayes as in thy presence, to fear thy Majesty, to reverence thy wisdom and om∣niscience, that I may never dare to commit any undecency in the eye of my Lord and my Judge, but that I may with so much care and reverence demean my self, that my Judge may not be my accuser, but my Advocate: that I expressing the belief of thy presence here by careful walking, may feel the effects of it in the participation of eternal glory thorough Jesus Christ. Amen.

CHAP. II. Of Christian Sobriety.

Sect. I. Of sobriety in the general sense.

CHristian Religion in all its moral parts is nothing else but the Law of Nature and great Reason, complying with the great necessities of all the world, and promoting the great profit of all relations, and carrying us through all accidents of varie∣ty of chances to that end which God hath from eternal ages purposed for all that live accord∣ing to it, and which he hath revealed in Jesus Christ: and according to the Apostles A••ith∣metik hath but these three parts of it. 1. So∣briety. 2. Justice. 3. Religion. For the grace of God bringing salvation hath appeared to all men;* 1.49 teaching us that denying ungodlinesse and worldly lusts, we should live 1. Soberly, 2. Righteously, and 3. Godly in this present world, looking for that bles∣sed hope and glorious appearing of the grea•• God and our Saviour Iesus Christ. The first contains all our deportment in our personal and private capacities, the f••ir treating of our bodies, and our spirits. The second e••larges our duty in all relations to our Neighbour. The third contains the offices of direct Religion, and entercourse with God.

Christian sobriety is all that duty that con∣cerns our selves in the matter of meat and drink and pleasures and thoughts, and it hath within it, the duties of 1. Temperance. 2. Chastity. 3. Hu∣mility. 4. Modesty. 5. Content,

It is a using severity, denial, and frustration, of our appetite when it growes unreasonable in any of these instances: the necessity of which we shall to best purpose understand, by consi∣dering the evil consequences of sensuality, ef∣feminacy or fondnesse after carnal pleasures.

Evil consequents of voluptuousnesse or sensuality.

1. A longing after sensual pleasures is a dis∣solution of the spirit of a man, and makes it loose, soft, and wandring, unapt for noble, wise, or spiritual imployments; because the principles upon which pleasure is chosen and pursued, are sottish, weak, and unlearned, such as prefer the body before the soul, the appe∣tite before reason, sense before the Spirit, the pleasures of a short abode, before the pleasures of eternity.

2. The nature of sensual pleasure is vain, empty, and unsatisfying, biggest alwayes in expectation, and a meer vanity in the enjoy∣ing, and leaves a sting and thorn behinde it, when it goes off. Our laughing if it be loud and high commonly ends in a deep sigh, and all the înstances of pleasure have a sting in the tayl, though they carry beauty on the face and sweetnesse on the lip.

3. Sensual pleasure is a great abuse to the Spirit of a man; being a kinde of fascination or witchcraft, blinding the understanding and enslaving the will. And he that knowes he is free-born or redeemed with the blood of the Sonne of God,* 1.50 will not easily suffer the free∣dom of his soul to be entangled and rifled.

4. It is most contrary to the state of a Christian, whose life is a perpe∣tual exercise,* 1.51 a wrastling and a warfare, to which, sensual plea∣sure disables him, by yeilding to that enemy with whom he must strive if ever he will be crown'd. And this argument the Apostle intimated: He that striveth for masteries is temperate in all things:* 1.52 Now they do it to obtain a corruptible crown▪ but we an incorruptible.

5. It is by a certain consequence the great∣est impediment in the world to martyrdom; that being a fondnesse, this being a cruelty to the flesh: to which a Christian man arriving by degrees must first have crucified the les••er affe∣ctions: for he that is overcome by little argu∣ments of pain, will hardly consent to lose his life with torments.

Degrees of sobriety.

Against this voluptuousnesse, sobriety is op∣posed in three degrees.

1. A despite or disaffection to pleasures, or a re∣solving against all entertainment of the in∣stances and temptations of sensuality, and it consists in the internal faculties of will and understanding, decreeing and declaring a∣gainst them, disapproving and disliking them upon good reason, and strong resolution.

2. A fight and actual war against all the temptations and offers of sensual pleasure in all evil instances and degrees; and it consists in prayer, in fasting, in cheap diet, and hard lodging, and laborious exercises, and avoiding occasions, and using all arts & industry of forti∣fying the Spirit, and making it ••evere, manly, and Christian.

* 1.533. Spiritual pleasure is the highest degree of Sobriety, and in the same degree in which we relish and are in love with spiritual delights, the hidden Manna, with the sweetnesses of de∣votion, with the joyes of thanksgiving, with rejoycings in the Lord, with the comsorts of hope, with the delitiousnesse of charity and almes-deeds, with the sweetnesse of a good conscience, with the peace of meeknesse, and the felicities of a contented spirit: in the same degree we disrelish and loath the husks of swi∣nish lusts, and the parings of the apples of So∣dom: and the taste of sinful pleasures is unsa∣voury as the Drunkards vomit.

Rules for suppressing voluptuousnesse.

The precepts and advices which are of best and of general use in the curing of sensuality are these.

1. Accustom thy self to cut off all super∣fluity in the provisions of thy life: for our de∣sires will enlarge beyond the present posse∣ssion so long as all the things of this world are unsatisfying: if therefore you suf••er them to extend beyond the measures of necessity or moderated conveniency, they will still swell: but you reduce them to a little compasse, when you make nature to be your limit.* 1.54 We must more take care that our desires should ceas••, then that they should be satisfied: and there∣fore reducing them to narrow scantlings and small proportions is the best instrument to re∣deem their trouble and prevent the dropsie, because that is next to an universal denying them: it is certainly a paring off from them all unreasonablenesse and irregularity. For

whatsoever covets unseemly things,* 1.55 and is apt to swell to an inconvenient bulk, is to be chastened and tempered: and such are sensuality, and a Boy, said the Philosopher.

2. Suppresse your sensuall desires in their first approach: for then they are least,* 1.56 and thy faculties and election are stronger; but if they in their weaknesse prevail upon thy strengths, there will be no resisting them when they are increased, and thy abilities lessened. you shall scarce obtain of them to end, if you suffer them to begin.

3. Divert them with some laudable imploy∣ment, and take off their edge by inadverten∣cy, or a not attending to them. For since the faculties of a man cannot at the same time with any sharpnesse attend to two objects, if you imploy your spirit upon a book or a bodily la∣bour, or any innocent and indifferent im∣ployment, you have no room left for the pre∣sent trouble of a sensual temptation. For to this sense it was that Alexander told the Queen of Caria,* 1.57 that his Tutor Leonidas had provided two Cooks for him [Hard marches all night, and a small dinner the next day:] these tam'd his youthful aptnesses to dissolution, so long as he eat of their provisions.

4. Look upon pleasures, not upon that side that is next the Sunne, or where they look beauteously, that is, as they come towards you to be enjoyed; for then they paint, and smile, and dresse themselves up in tinsel & glasse, gems and counterfeit imagery: but when thou hast rifled and discomposed them with enjoying their false beauties,* 1.58 & that they begin to go of••,

then behold them in their nakednesse and wearinesse:* 1.59 See what a sigh and sorrow, what naked unhandsome proportions and a filthy carkasse they discover; and the next time they counterfeit, remember what you have already discovered, & be no more abused. And I have known some wise persons have advised to cure the passions and longings of their children by letting them taste of every thing they passio∣nately fancied: for they should be sure to find lesse in it then they looked for, and the impa∣tience of their being denied would be loosened and made slack; and when our wishings are no bigger then the thing deserves, and our usages of them according to our needs (which may be obtain'd by try••ng what they are, and wha•• good they can do us) we shall finde in all plea∣s••res so little entertainment, that the vanity of the possession will soon reprove the violence of the appetite. And if this permission be in inno∣cent instances, it may be of good use: But So∣lomon tried it in all things, taking his fill of all pleasures: & soon grew weary of them all. The same thing we may do by reason which we do by experience, if either we will look upon pleasures as we are sure they will look when they go off, after their enjoyment, or if we will credit the experience of those men who have tasted them and loathed them.

5. Often consider, and contemplate the joyes of heaven, that when they have filled thy desires, which are the sails of the soul, thou mayest steer onely thither, and never more look back to Sodom. And when thy soul dwels above, and looks down upon the plea∣sures of the World, they seeme like things at distance, little and contemptible, and men

running after the satisfaction of their sottish appetites seem foolish as fishes, thousands of them running after a rotten worme that covers a deadly hook; or at the best but like children with great noise pursuing a bubble rising from a wallnut shell, which ends sooner then the noise.

6. To this, the example of Christ and his Apostles, of Moses and all the Wise men of all ages of the world will much help: who under∣standing how to distinguish good from evil, did choose a sad and melancholy way to feli••i∣tie, rather then the broad, pleasant and easie path to folly and misery.

But this is but the general. Its first par∣ticular is Temperance.

SECT. II. Of Temperance in Eating and Drinking.

SObriety is the bridle of the passions of de∣sire, and Temperance is the bit and curb of that bridle,* 1.60 a restraint put into a mans mouth, a moderate use of meat and drink, so as may best consist with our health, and may not hin∣der but help the works of the soul by its neces∣sary supporting us, and ministring cheerfulnesse and refreshment.

Temperance consists in the actions of the soul principally: for it is a grace that chooses natural means in order to proper and natural and holy ends: It is exercised about eating & drinking, because they are necessary: but

therefore it permits the use of them onely as they minister to lawful ends: It does not eate and drink for pleasure but for need, and for re∣freshment, which is a part or a degree of need. I deny not but eating and drinking may be, and in healthful bodies alwayes is with pleasure: be∣cause there is in nature no greater pleasure, than that all the appetites which God hath made should be satisfied: and a man may choose a morsel that is pleasant, the lesse plea∣sant being rejected as being lesse useful, lesse apt to nourish, or more agreeing with an in∣firm stomach, or when the day is festival, by order, or by a private joy. In all these cases it is permitted to receive a more free delight, and to designe it too, as the lesse principal: that is, that the chief reason why we choose the more delicious, be the serving that end for which such refreshments and choices are permitted. But when delight is the only end and rests in it self, and dwells there long, then, eating and drink∣ing is not a serving of God, but an inordinate action; because it is not in the way to that end whether God directed it. But the choosing of a delicate before a more ordinary dish is to be done as other humane actions are, in which there are no degrees and precise natural limits descri∣bed, but a latitude is indulged: it must be done moderately, prudently, and according to the accounts of wise, religious, and sober men; and then God who gave us such variety of creatures, and our choice to use which we will, may receive glorie from our tempe∣rate use, and thanksgiving, and we may use them indifferently without scruple, and a ma∣king them to become snares to us, either by too licentious and studied use of them,

or too restrained and scrupulous fear of using them at all, but in such certain circumstances in which no man can be sure he is not mistaken.

But temperance in meat and drink is to be estimated by the following measures.

Measures of Temperance in eating.

1. Eat not before the time, unlesse necessity, or charity, or any intervening accident, which may make it reasonable and prudent, should hap∣pen. Remember it had almost cost Ionathan his life because he tasted a little hony be••ore the sun went down, contrary to the Kings com∣mandment, and although a great need which he had, excused him from the sin of gluttony, yet it is inexcusable when thou eatest before the usual time, and thrustest thy hand into the dish unseasonably, out of greedinesse of the pleasure, and impatience of the delay.

2. Eat not hastily and impatiently, but with such decent and timely action, that your eat∣ing be a humane act, subject to delibe∣ration and choice, and that you may consider in the eating: whereas he that eats hastily, cannot consider particularly of the circumstan∣ces, degrees, and little accidents and chances that happen in his meale; but may contract many little undecencies, and be suddenly sur∣prised.

3. Eat not delicately, or nicely, that is, be not troublesome to thy self or others in the choice of thy meats, or the delicacy of thy sauces. It was imputed as a sin to the sons of Is∣rael, that they loathed Manna and longed for flesh: the quails stuck in their nostrills, and the wrath of God fell upon them. And for the man∣ner of dressing, the sons of Eli were noted of

indiscreet curiosity: they would not have the flesh boiled, but raw that they might rost it with fire. Not that it was a sin to eat it, or desire meat rosted; but that when it was appointed to be boil'd, they refused it; which declared an intemperate and a nice palate. It is lawful in all senses to comply with a weak and a nice stomach: but not with a nice and curious pa∣late. When our health requires it, that ought to be provided for; but not so, our sensuality and intemperate longings. Whatsoever is set before you, eat; if it be provided for you, you may eat it be it never so delicate; and be it plain and common, so it be wholsom and fit for you, it must not be refus'd upon curiosity; for every de∣gree of that is a degree of intemperance. Happy and innocent were the ages of our forefathers,* 1.61 who eat herbs and parched corne, and drank the pure stream, and broke their fast with nuts and roots; and when they were permitted flesh, eat it onely dressed with hunger and fire; and the first sauce they had was bitter herbs, and sometimes bread dipt in vinegar. But in this circumstance moderation is to be reckoned in proportion to the present customs, to the company, to education, and the judge∣ment of honest and wise persons, and the ne∣cessities of nature.

4. Eat not too much: load neither thy stomach nor thy understanding. If thou sit at a bountiful table, be not greedy upon it, and say not there is much meat on it. Remember that a wicked Eye is an evil thing: and what is created more wicked then an eye? Therefore it weepeth upon every occasion. Stretch not thy hand whithersoever it looketh, and thrust it not

with him into the dish. A very little is sufficient for a man well nurtured, and he fetcheth not his winde short upon his bed.

Signes and effects of Temperance.

We shall best know that we have the grace of temperance by the following signes, which are as so many arguments to engage us also up∣on its study and practise.

1. A temperate man is modest; greedinesse is unmannerly and rude. And this is intimated in the advice of the son of S••rach. When thou sittest amongst many reach not thy hand out first of all.* 1.62 Leave off first for manners sake, and be not unsatiable lest thou offend. * 2 Temperance is ac∣companied with gravity of deport∣ment:* 1.63 greedinesse is gar••sh, and re∣joyces loosely at the sight of dain∣ties.* 3. Sound, but moderate sleep is its signe and its effect.* 1.64 Sound sleep cometh of moderate eating: he riseth early and his wits are with him. * 4 A spiritual joy & a devout prayer. 5. * A suppressed and seldom anger. * 6. A command of our thoughts and passions. * 7. A seldom returning and a never prevailing tem∣ptation. * 8. To which adde, that a temperate person is not curious of sauces and delicious∣nesse. He thinks not much, and speaks not of∣ten of meat and drink; hath a healthful body, and long life, unlesse it be hindered by some other accident; whereas to gluttony,* 1.65 the pain watching and choler, the pangs of the belly are con∣tinual company: And therefore 〈◊〉〈◊〉 said handsomely concerning the luxury of the Rhodians,

They built houses as if they were im∣mortal, but they feasted as if they meant to live but a little while.

And An••ipater by his re∣proach

of the old glutton Demades well ex∣pressed the basenesse of this sin,* 1.66 saying, that Demades now old and alwayes a glutton, was like a spent sacrifice, nothing left of him but his belly and his tongue, all the man besides, is gone.

Of Drunkennesse.

But I desire that it be observed; that be∣cause intemperance in eating is not so soone perceived by others as immoderate drinking, and the outward visible effects of it are not either so notorious or so ridiculous, therfore gluttony is not of so great disreputation amongst men as drunkennesse: yet according to its degree it puts on the greatnesse of the sin be∣fore God, and is most strickly to be attended to, least we be surprized by our security and want of diligence; and the intemperance is alike criminal in both, according as the af∣fections are either to the meat or drinke. Gluttony is more uncharitable to the body, and drunkennesse to the soule, or the under∣standing part of man; and therefore in Scrip∣ture is more frequently forbidden and declai∣med against, then the other: and sobriety hath by use obtained to signify Temperance in drinking.

Drunkennesse is an immoderate affection, and use of drink. That I call immoderate, that is besides or beyond that order of good things, for which God hath given us the use of drink. The ends are; digestion of our meat, cheer∣fulnesse and refreshment of our spirits, or any end of health; besides which, if we go, or at any time beyond it, it is inordinate and crimi∣nal, it is the vice of drunkennesse. It is forbid∣den

by our blessed Saviour in these words. [Take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkennesse] Surfetting,* 1.67] that is the evil effects the sottish∣nesse and remaining stupidity of habitual, or of the last nights drunkennesse. For Christ for∣bids both the actual and the habitual intempe∣rance; not onely the effect of it, but also th•• affection to it: for in both there is sinne. He that drinks but little,* 1.68 if that little makes him drunk, and if he know beforehand his own in∣firmity, is guilty of surfetting, not of dru••kennesse. But he that drinks much and is strong to bear it, and is not deprived of his reason vio∣lently, is guilty of the sin of drun∣kennes. It is a sin not to prevent such uncharitable effects upon the body and understanding: And therefore a man that loves not the drink is guilty of surfetting, if he does not watch to prevent the evil effect: and it is a sin, and the greater of the two, inordi∣nately to love or to use the drink, though the surfetting, or violence do not follow. Good therefore is the counsel of the son of Syrach: Shew not thy valiantnesse in wine; for wine hath destroyed many.* 1.69

Evil consequents to drunkennesse.

The evils and sad consequents of drunken∣nesse (the consideration of which are as so many arguments to avoyd the sin) are to this sence reckoned by the writers of holy Scripture,* 1.70 and other wise personages of the world. 1. It causeth woes and mischiefe, wounds and sorrow, sin and shame * 1.71; it

maketh bitternesse of spirit, brawling and quar∣relling, it increaseth rage and lesseneth strength, it maketh red eyes, and a loose and babling tongue. 2. It particularly ministers to lust, and yet disables the body; so that in effect it makes man wanton as a Satyr, and impotent as age: And Solomon in enumerating the evils of this vice adds this to the account: Thine eyes shall behold strange women, and thy heart shall utter per∣verse things:* 1.72 as if the drunkard were onely desire, and then impatience, muttering and enjoying like an Eunuch imbracing a woman. 3. It besots and hinders the actions of the un∣derstanding, making a man brutish in his pas∣sions,* 1.73 and a fool in his reason; and differs nothing from madnesse, but that it is voluntary, and so is an equal evil in nature, and a worse in manners. 4. It takes off all the guards, and lets loose the reins of all those evils to which a man is by his nature, or by his evil cu∣stoms inclined, and from which he is re∣strained by reason and severe principles. Drunkennesse calls off the Watch men from their towers, and then all the evils that can proceed from a loose heart, and an untied tongue, and a dissolute spirit, and an unguarded, unlimited will, all that we may put upon the accounts of drunkennesse. 5. It extin∣guisheth and quenches the Spirit of God: for no man can be filled with the Spirit of God and with wine at the same time; And therefore Saint Paul makes them ex∣clusive of each other.* 1.74 Be not drunk with wine wherein is excesse, but be filled with the Spi∣rit: And since Iosephs cup was put into Ben∣jamins sack, no man hath a divining gobler.

6. It opens all the Sanctuaries of Nature, and discovers the nakednesse of the soul, all its weaknesses and follies; it multiplies sins and discovers them; it makes a man uncapa∣ble of being a private friend,* 1.75 or a publick Counseller. 7. It taketh a mans soul into sla∣very and imprisonment more then any vice whatsoever,* 1.76 because it dis∣arms a man of all his reason and his wisdom, wherby he might be cured, and therefore commonly grows it upon him with age: a drunkard being still more a fool and lesse a man. I need not adde any sad examples, since all story and all ages have too many of them. Amnon was slain by his brother Absalom, when he was warm and high with wine. Simon the High Priest and two of his sons were slain by their brother at a drunken feast. Holo∣fernes was drunk when Iudith slew him: and all the great things that Daniel spake of Alexander were drowned with the surfet of one nights intemperance:* 1.77 and the drunkennesse of Noah and Lot are upon record to eternal ages, that in those early instances, and righteous persons and lesse criminal drun∣kennesse then is that of Christians in this period of the world, God might show that very great evils are prepared to punish this vice; no lesse then shame, and slavery, and incest, the first upon Noah, the second upon one of his sons, and the third in the person of Lot.

Signes of drunkennesse.

But if it be enquired concerning the periods and distinct significations of this crime, and when a man is said to be drunk? To this I answer, That drunkennesse is in the same

manner to be judged as sicknesse. As every illnesse or violence done to health in every part of its continuance is a part or degree of sicknesse: so is every going off from our natu∣ral and common temper and our usual severity of behaviour, a degree of drunkennesse. He is not onely drunk that can drink no more; for few are so; but he hath sinned in a degree of drunkennesse who hath done any thing to∣wards it beyond his proper measure. But its parts and periods are usually thus reckoned. 1. Apish gestures. 2. Much talking. 3. Im∣moderate laughing. 4. Dulnesse of sence. 5. Scurrility, that is, wanton, or jeering, or abusive language. 6. An uselesse understand∣ing. 7. Stupid sleep. 8. Epilepsies, or fallings, and reelings and beastly vomitings. The least of these, even when the tongue begins to be untyed, is a degree of drunkennesse.

But that we may avoyd the sin of intempe∣rance in meats and drinks, besides the former rules of measures, these counsels also may be useful.

Rules for obtaining Temperance.

1. Be not often present at feasts, nor at all in dissolute company, when it may be avoyded; for variety of pleasing objects steals away the heart of man: and company is either violent or enticing; and we are weak or complying, or perhaps desirous enough to be abused. But if you be unavoidably or in∣discreetly ingaged, let not mistaken civilitie or good nature engage thee, either to the temptation of staying (if thou understandest thy weaknesse) or the sin of drinking inor∣dinately.

2. Be severe in your judgement concerning your proportions, and let no occasion make you enlarge far beyond your ordinary. For a man is surprized by parts; and while he thinks one glass more will not make him drunk, that one glasse hath disabled him from well discerning his present condition and neigh∣bour danger: while men think themselves wise they become fools: they think they shall tast the aconite and not dye, or crown their heads with juice of poppy and not be drowsie; and if they drink off the whole vintage, still they think they can swallow another gobler. * 1.78 But remember this, when ever you begin to con∣sider whether you may safely take one draught more, it is then high time to give over: let that be accounted a signe late enough to break off: for every reason to doubt, is a sufficient reason to part the company.

3. Come not to table but when thy need in∣vites thee: and if thou beest in health leave something of thy Appetite unfilled, some∣thing of thy natural heat unimployed, that it may secure thy digestion, and serve other needs of nature or the spirit.

4. Propound to thy self (if thou beest in a capacity) a constant rule of living, of eating and drinking; which though it may not be fit to observe scrupulously, lest it become a snare to thy conscience, or indanger thy health upon every accidental violence: yet let not thy rule be broken often nor much, but upon great ne∣cessity and in small degrees.

5. Never urge any man to eat or drink beyond his own limits, and his own desires.* 1.79 He that does otherwise is drunke with his brothers surfet, and reeles and falls with

his intemperance, that is, the sin of drunkennes is upon both their scores, they both lye wallow∣ing in the guilt.

6. Use S. Pauls instruments of Sobriety. Let us who are of the day be sober, putting on the brestplate of faith and love, and for an hel∣met the hope of Saluation. Faith, Hope, and Charity are the best weapons in the world to fight against intemperance. The faith of the Mahometans forbids them to drink wine, and they abstain religiously, as the sons of Rechab: and the faith of Christ forbids drunkennesse to us; and therefore is infinitely more power∣ful to suppresse this vice, when we remember that we are Christians, and to abstain from drun∣kennesse and gluttony is part of the Faith and Discipline of Jesus, and that with these vices, neither our love to God, nor our hopes of hea∣ven can possibly consist; and therefore when these enter the heart, the other goes out at the mouth: for this is the Devil that is cast out by fasting and prayer, which are the proper actions of these graces.

7. As a pursuance of this rule, it is a good advice, that as we begin and end all our times of eating with prayer and thanks∣giving: so at the meal we remove and carry up our minde and Spirit to the Coelestiall table, often thinking of it, and often de∣siring it; that by enkindling thy desire to heavenly banquets, thou mayest be indif∣ferent and lesse passionate for the Earth∣lie.

8. Mingle discourses pious, or in some sence profitable, and in all sences charitable and innocent, with thy meal, as occasion is mi∣nistred.

9. Let your drink so serve your meat, as your meat doth your health; that it be apt to convey and digest it, and re••resh the spirits; but let it never go beyond such a refreshment as may a little lighten the present load of a sad or troubled spirit; never to inconveni∣ence, lightnesse, sottishnesse, vanity, or in∣temperance: and know that the loosing the bands of the tongue; and the very first dis∣solution of its duty, is one degree of the in∣temperance.

10. In all cases be carefull that you bee not brought under the power of such things which otherwise are lawful enough in the use. All things are lawful for me, but I will not be brought under the power of any thing, said Saint Paul. And to be perpetually longing, and impatiently desirous of any thing, so that a man cannot abstaine from it, is to lose a mans liberty, and to become a ser∣vant of meat and drink, or smoke: And I wish this last instance were more considered by persons who little suspect themselves guil∣ty of intemperance, though their desires are strong and impatient, and the use of it perpe∣tual and unreasonable to all purposes, but that they have made it habitual, and neces∣sary as intemperance it self is made to some men.

11. Use those advices which are prescribed as instruments to suppresse voluptuousnesse in the foregoing Section.

Of Chastity.

Reader stay, and reade not the advices of the fol∣lowing Section, unlesse thou hast a chaste spirit, or desirest to be chaste, or at least, art apt to con∣sider whether you ought or no. For there are some spirits so Atheistical, and some so wholly possessed with a spirit of uncleannesse, that they turn the most prudent and chaste discourses into dirt and filthy apprehensions: like cholerick stomacks changing their very Cordials and medicines into bitternesse; and in a literal sense turning the grace of God into wantonnesse: They study cases of conscience in the matter of carnal sins, not to avoid, but to learn wayes how to offend God and pollute their own spirits: and search their houses with a Sun-beam that they may be instructed in all the corners of nastinesse. I have used all the care I could, in the following periods, that I might neither be wanting to assist those that need it, nor yet minister any occasion of fancy or vainer thoughts to those that need them not. If any man will snatch the pure taper from my hand, and hold it to the Devil, he will onely burn his own fingers, but shall not rob me of the re∣ward of my care and good intention, since I have taken heed how to expresse the follow∣ing duties, and given him caution how to reade them.

CHastity is that duty which was mysti∣cally intended by GOD in the Law of Circumcision. It is the circumcision of the

heart, the cutting off all superfluity of naughti∣nesse, and a suppression of all irregular desires in the matter of sensual or carnal pleasure. I call all desires irregular and sinful that are not sanctified; 1. By the holy institution or by being within the protection of marriage. 2. By being within the order of nature. 3. By be∣ing within the moderation of Christian mode∣sty. Against the first are, fornication, adultery, and all voluntary pollutions of either sex. A∣gainst the second are all unnatural lusts, and in∣cestuous mixtures. Against the third is all im∣moderate use of permitted beds; concerning which, judgement is to be made as concern∣ing meats and drinks; there being no certain degree of frequency or intension prescribed to all persons, but it is to be ruled as the o∣ther actions of a man, by proportion to the end, by the dignity of the person in the ho∣nour and severity of being a Christian, and by other circumstances, of which I am to give account.

Chastity is that grace which forbids and re∣strains all these, keeping the body and soul pure in that state in which it is placed by God, whether of the single or of the mar∣ried life. Concerning which our duty is thus described by S. Paul.* 1.80 [For this is the will of God, even your sanctification, that ye should ab∣stain from fornication: that every one of you should know how to possesse his vessel in sancti∣fication and honour: Not in the lust of concu∣piscence, even as the Gentiles which know not God.

Chastity is either abstinence or continence. Abstinence is that of Virgins or Widows: Continence of married persons. Chaste mar∣riages

are honourable and pleasing to God: Widowhood is pitiable in its solitarinesse and losse, but amiable and comely when it is ador∣ned with gravity and purity, and not sullied with remembrances of the passed license, nor with present desires of returning to a second bed. But Virginity is a life of Angels, the en∣amel of the soul, the huge advantage of religi∣on,* 1.81 the great opportunity for the retirements of devotion: and being empty of cares, it is full of prayers: being unmingled with the World, it is apt to converse with God: and by not feeling the warmth of a too forward and indulgent nature, flames out with holy fires, till it be burning like the Cherubim and the most extasied order of holy and unpolluted Spirits.

Natural virginity of it self is not a state more acceptable to God: but that which is chosen and voluntary in order to the conveniences of Religion and separation from worldly incom∣brances, is therefore better then the married life; not that it is more holy, but that it is a freedom from cares, an opportunity to spend more time in spiritual imployments; it is not allayed with businesses and attendances upon lower affairs: and if it be a chosen condition to these ends; it containeth in it a victory over lusts, and greater desires of Religion, and self-denial, and therefore is more excellent then the married life, in that degree in which it hath greater religion, and a greater mortification, a lesse satisfaction of natural desires, & a greater fulnesse of the spiritual: and just so is to ex∣pect that little coronet or special reward which God hath prepared (extraordinary and besides the great Crown of all faithful souls) for those

who have not defiled themselves with women,* 1.82 but follow the Virgin Lamb for ever.

But some married persons even in their mar∣riage do better please God then some Virgins in their state of virginity: They by giving great example of conjugal affection, by pre∣serving their faith unbroken, by educating children in the fear of God, by patience and contentednesse, and holy thoughts and the ex∣ercise of vertues proper to that state, do not onely please God, but do it in a higher degree then those Virgins whose piety is not answera∣ble to their great opportunities and advan∣tages.

However, married persons, and Widows, and Virgins are all servants of God and coheirs in the inheritance of Jesus, if they live within the restraints and laws of their particular estate, chastely, temperately, justly, and religiously.

The evil consequents of Vncleannesse.

The blessings and proper effects of chastity we shall best understand by reckoning the e∣vils of uncleannesse and carnality.

1. Uncleannesse of all vices is the most shameful.* 1.83 The eye of the adulterer waiteth for the twilight, saying; No eye shall see me: and dis∣guiseth his face. In the dark they dig through hou∣ses which they had marked for themselves in the day time:* 1.84 they know not the light: for the morning is to them as the shadow of death. He is swift as the waters; their portion is cursed in the earth,* 1.85 he beholdeth not the way of the vineyards. Shame is the eldest daughter of Uncleannesse.

2. The appetites of uncleannesse are full of cares and trouble, and its fruition is sorrow and repentance.* 1.86 The way of the adulterer is hedg'd

with thorns:* 1.87 full of fears and jealousies, burn∣ing desires and impatient waitings, tedious∣nesse of delay, and sufferance of affronts, and amazements of discovery.

3. Most of its kindes are of that condition, that they involve the ruine of two souls: and he that is a fornicatour or adulterous, steals the soul as well as dishonours the body of his Neighbour: and so it becomes like the sin of falling Lucifer, who brought a part of the stars with his tail from Heaven.

4. Of all carnal sins it is that alone which the Devil takes delight to imitate & counterfeit; communicating with Witches & impure per∣sons in no corporal act, but in this onely.

5. Uncleannesse with all its kindes is a vice which hath a professed enmity against the bo∣dy.* 1.88 Every sin which a man doth is without the bo∣dy, but he that committeth fornication sinneth against his own body.

6. Uncleannesse is hugely contrary to the spi∣rit of Government by embasing the spirit of a man,* 1.89 making it effeminate, sneaking, soft, and foolish, without courage, without confidence. David felt this after his folly with Bathsheba: he fell to unkingly arts and stratagems to hide the crime, and he did nothing but increase it; and remaind timorous & poor spirited, till he pray∣ed to God once more to establish him with a free and a Princely spirit.* 1.90 And no superiour dare strictly observe discipline upon his charge, if he hath let himself loose to the shame of incontinence.

7. The Gospel hath added two arguments against uncleannesse which were never before used, nor indeed could be, since GOD hath given the holy Spirit to them that are bapti∣zed, and rightly confirmed, and entered in∣to covenant with him, our bodies are made

temples of the holy Ghost in which he dwels: and therfore uncleanness is Sacriledge & defiles a Temple. It is S. Pauls argument [Know ye not that your body is the temple of the holy Ghost?* 1.91] & [He that defiles a Temple, him will God destroy. Therfore Glorifie God in your bodies, that is, flee fornication.]

To w^ch for the likeness of the argument adde, That our bodies are members of Christ, and there∣fore God forbid that we should take the members of Christ and make them members of a harlot: So that uncleannesse dishonours Christ, and disho∣nours the holy Spirit: it is a sin against God, and in this sence a sin against the Holy Ghost.

8. The next special argument w^ch the Gospel ministers especially against adultery,* 1.92 & for pre∣servation of the purity of marriage, is that [Mar∣riage is by Christ hallowed into a mystery to signifie the Sacramental and mystical union of Christ and his Church. He therefore that breaks this knot, which the Church and their mutual faith hath tyed, and Christ hath knit up into a mystery, dishonours a great rite of Christianity, of high, spiritual and excellent signification.

9. S. Gregory reckons uncleannesse to be the parent of these monsters: Blindnesse of minde,* 1.93 inconsideration, precipitancy or giddinesse in actions self love, hatred of God, love of the present pleasures, a despite or de∣spair of the joyes of religion here, and of Heaven hereafter. Whereas a pure minde in a chast body is the Mother of wisdom and deliberation, sober counsells, and in∣genuous actions, open deportment, and sweet carriage, sincere principles, and unprejudi∣cate understanding, love of God, and self∣denyall, peace and confidence, holy pray∣ers and spiritual comfort, and a pleasure of

Spirit infinitely greater then the sottish and beastly pleasures of unchastity.* 1.94 For to overcome pleasure is the greatest pleasure, and no victory is greater then that which is gotten over our lusts and filthy inclinations.

10. Adde to all these, the publick disho∣nesty and disreputation that all the Nations of the world have cast upon adulterous and unhallowed embraces. Abimelech to the men of Gerar made it death to meddle with the wife of Isaac: and Iudah condemned Tha∣mar to be burnt for her adulterous conception: and God, besides the Law made to put the adulterous person to death, did constitute a setled and constant miracle to discover the adultery of a suspected woman,* 1.95 that her bow∣els should burst with drinking the waters of Jealousie. The Egyptian Law was to cut off the nose of the adulteresse, and the offending part of the adulterer. The Locrians put out the adulterers both eyes. The Germanes (as Tacitus reports) placed the Adulteresse amidst her kinred naked, and shaved her head, and caused her husband to beat her with clubs thorough the city. The Gortinaeans crowned the man with wool to shame him for his effemi∣nacy: and the Cumani caused the woman to ride upon an asse naked and hooted at:* 1.96 and for ever after called her by an appellative of scorn [A rider upon the asse] All nations barbaro••s and civil agreeing in their general designe of rooting so dishonest and shameful vice from under heaven.

The middle † 1.97 ages of the Church were not pleased that the Adulteresse should be put to death: but in the primitive ages the * 1.98 civil Lawes by which Christians were then govern∣ed,

gave leave to the wronged husband to kill his adulterous wife, if he took her in the fact: but because it was a priviledge indulg'd to men, rather than a direct detestation of the crime, a consideration of the injury rather then of the uncleannesse, therefore it was soon altered: but yet hath caused an inquiry, whether is worse, the Adultery of the man or the wo∣man.

The resolution of which case in order to our present affair, is thus, In respect of the person, the fault is greater in a man then in a woman, who is of a more plyant and easie spirit, and weaker understanding, and hath nothing to supply the unequal strengths of men, but the defensative of a passive nature and armour of modesty, which is the natural ornament of that sex. And it is unjust that the man should demand chastity and severity from his wife,* 1.99 which himself will not observe towards her, said the good Em∣perour Antoninus: It is as if the man should per∣swade his wife to fight against those enemies to which he had yielded himself a prisoner. 2. In respect of the effects and evil consequents, the adultery of the woman is worse, as bring∣ing bastardy into a family, and disinherisons or great injuries to the Lawful children, and infi∣nite violations of peace, and murders, and di∣vorces, and all the effects of rage and madnesse. 3. But in respect of the crime, and as relating to God they are equal, intollerable, and dam∣nable: And the Church anciently refused to admit such persons to the holy Communion, until they had done seven yeers penances in fasting, in sackcloth, in severe inflictions and instruments of chastity and sorrow, according to the discipline of those ages.

Acts of chastity in general.

The actions and proper offices of the grace of chastity in general are these.

1. To resist all unchast thoughts; at no hand entertaining pleasure in the unfruitful fancies and remembrances of uncleannesse; although no definite desire or resolution be enter∣tained.

2. At no hand to entertain any desire, or any phantastick, imaginative loves, though by shame,* 1.100 or disability, or other circumstance they be re∣strained from act.

3. To have a chast eye and hand: for it is all one with what part of the body we commit adultery: and if a man lets his eye loose, and enjoyes the lust of that, he is an adulterer. Look not upon a wo∣man to lust after her. And supposing all the other members restrained, yet if the eye be permit∣ted to lust, the man can no otherwise be called chast, then he can be called severe and morti∣fied, that sits all day seeing playes & revellings, and out of greedinesse to fill his eye, neglects his belly: There are some vessels which if you offer to lift by the belly or bottom you can∣not stir them, but are soon removed if you take them by the ears. It matters not with which of your members you are taken and carried off from your dutie and severity.

4. To have a heart and minde chast and pure: that is, detesting all uncleannesse; disliking all its motions, past actions, circumstan∣ces, likenesses, discourses: and this ought to be the chastity of Virgins and Widows, of old

persons and Eunuchs especially, and generally of all men according to their several necessi∣ties.

6. To Discourse chastly and purely, * 1.101 with great care declining all undecencies of language, chastening the tongue, and restraining it with grace, as vapours of wine are restrained with a bunch of myrrhe.

6. To disapprove by an after act all involuntary and natural pollutions: for if a man de∣lights in having suffered any natural pollution, and with pleasure remember it, he chooses that which was in it self involuntary: and that which being natural was innocent, becoming voluntary is made sinful.

7. They that have performed these duties and parts of Chastity, will certainly abstain from all exteriour actions of uncleannesse: those noon-day and mid-night Devils, those lawlesse and ungodly worshippings of shame and uncleannesse; whose birth is in trouble, whose growth is in folly, and whose end is in shame.

But besides these general acts of Chastity which are common to all states of men and women, there are some few things proper to the severals.

Acts of virginal Chastity.

1. Virgins must remember that the virgini∣tie of the body is onely excellent in order to the puritie of the soul: who therefore must consider that since they are in some measure in a condition like that of angels, it is their duty

to spend much of their time in Angelical im∣ployment: for in the same degree that Virgins live more spiritually then other persons, in the same degree is their virginity a more excellent state: But else it is no better then that of in∣voluntary or constrained Eunuchs; a misery and a trouble, or else a mere privation, as much without excellency as without mixture.

2. Virgins must contend for a singular mo∣desty; whose first part must be an ignorance in the distinction of sexes, or their proper in∣struments: or if they accidentally be instructed in that, it must be supplied with an inadver∣tency or neglect of all thoughts and re∣membrances of such difference: and the fol∣lowing parts of it, must be pious and chast thoughts, holy language, and modest carri∣age.

3. Virgins must be retired and unpublick: for all freedom and loosenesse of society is a violence done to virginity; not in its natural, but in its moral capacity: that is, it looses part of its severity, strictnesse and opportunity of advantages by publishing that person, whose work is religion, whose company is Angels, whose thoughts must dwell in hea∣ven, and separate from all mixtures of the world.

4. Virgins have a peculiar obligation to charity: for this is the virginity of the soul; as puritie, integrity, and separation is of the body, which doctrine we are taught by Saint Peter. Seeing ye have purified your souls in obeying the truth thorough the spirit unto unfaigned love of the brethren:* 1.102 see that ye love one another with a pure heart fervent∣ly. For a Virgin that consecrates her body to

God, and pollutes her spirit with rage, or im∣patience, or inordinate anger, gives him what he most hates, a most foul and defiled soul.

5. These rules are necessary for Virgins that offer that state to God, and mean not to enter into the state of marriage: for they that onely wait the opportunity of a convenient change, are to steer themselves by the general rules of Chastity.

Rules for Widows or vidual Chastity.

For Widows, the fontinel of whose desires hath been opened by the former permissions of the marriage-bed, they must remember.

1. That God hath now restrain'd the former license, bound up their eyes, and shut up their heart into a narrower compasse, and hath given them sorrow to be a bridle to their desires. A Widow must be a mourner; and she that is not, cannot so well secure the chastity of her proper state.

2. It is against publick honesty to marry a∣nother man so long as she is with childe by her former Husband: and of the same fame it is in a lesser proportion, to marry within the year of mourning: but anciently it was infamous for her to marry, till by common account the body was dissolved into its first principle of earth.

3. A Widow must restrain her memory and her fancy: not recalling or recounting her for∣mer permissions and freer licenses with any present delight: for then she opens that sluce which her Husbands death and her own sorrow have shut up.

4. A Widow that desires her widowhood should be a state pleasing to God, must spend

her time as devoted Virgins should, in fastings and prayers, and charity.

5. A Widow must forbid her self to use those temporal solaces, which in her former estate were innocent, but now are dangerous.

Rules sor married persons, or matrimonial chastity.

Concerning married persons; besides the keeping of their mutual faith * 1.103, and contract with each other, these particulars are useful to be observed.

1. Although their mutual endearments are safe within the protection of marriage, yet they that have Wives or Husbands must be as though they had them not; that is, they must have an affection greater to each other then they have to any person in the world, but not greater then they have to God: but that they be ready to part with all interest in each others person rather then sin against God.

* 1.1042. In their permissions and license they must be sure to observe the order of Nature, and the ends of God. He is an ill Husband that uses his Wife as a man treats a Harlot, having no other end but pleasure. Concerning which our best rule is, that although in this, as in eating and drinking there is an appetite to be satisfied, which cannot be done without pleasing that desire, yet since that desire and satisfaction was intended by Nature for other ends, they should never be separate from those ends, but alwayes be joyned with all or one of these ends; with a desire of chil∣dren, or to avoyd fornication, or to lighten and ease the cares and sadnesses of houshold affairs, or to endear each other: but never with a pur∣pose either in act or desire to separate the

sensuality from these ends which hallow it. Onan did separate his act from its proper end, and so ordered his embraces that his Wife should not conceive, and God punished him.

3. Married persons must keep such modesty and decency of treating each other,* 1.105 that they never force themselves into high and vi∣olent lusts, with arts and mis∣becoming devices: alwayes remembring that those mixtures are most innocent which are most simple, and most natural, most orderly and most safe.

4. It is a duty of matrimonial chastity to be restrained and temperate in the use of their lawful pleasures: concerning which although no universal Rule can antecedently be gi∣ven to all persons, any more then to all bo∣dies one proportion of meat and drink: yet married persons are to estimate the degree of their license according to the following pro∣portions. * 1. That it be moderate so as to consist with health. * 2. That it be so or∣der'd as not to be too expensive of time, that precious opportunity of working out our sal∣vation. * 3. That when duty is demanded it be alwayes payed (so far as is in our pow∣ers and election) according to the foregoing measures. * That it be with a temperate af∣fection, without violent transporting desires, or too sensuall applications. Concerning which a man is to make judgement by pro∣portion to other actions, and the severities of his religion, and the sentences of sober and wise persons. For it is a sad truth, that many

married persons thinking that the floodgates of liberty are set wide open without measures or restraints (so they sail in that channel) have felt the final rewards of intemperance and lust, by their unlawful using of lawful permissions. Onely let each of them be temperate, and both of them be modest. Socrates was wont to say, that those women to whom Nature had not been indulgent in good features and colours, should make it up themselves with excellent manners; and those who were beautiful and comely, should be careful that so fair a body be not polluted with unhandsome usages. To which Plutarch addes; that a wife if she be un∣handsome, should consider, how extreamly ug∣ly she should be,* 1.106 if she wanted modesty: but if she be handsome, let her think how gracious that beauty would be if she superads chastity.

5. Married persons by consent are to ab∣stain from their mutual entertainments at so∣lemn times of devotion: not as a duty of it self necessary, but as being the most proper act of purity which in their condition they can present to God: and being a good advantage for attending their preparation to the solemn duty, and their demeanour in it. It is S. Pauls counsel, that by consent for a time they should ab∣stain, that they may give themselves to fasting and prayer.* 1.107 And though when Christians did re∣ceive the holy Communion every day, it is certain they did not abstain, but had children: yet when the Communion was more seldom,* 1.108

they did with religon abstain from the marri∣age-bed during the time of their solemn pre∣paratory devotions, as anciently they did, from eating and drinking till the solemnity of the day was past.

6. It were well if married persons would in their penitential prayers, and in their general confessions suspect themselves, and according∣ingly a••k a general pardon for all their unde∣cencies and more passionate applications of themselves in the offices of marriage: that what is lawful and honourable in its kinde may not be sullied with imperfect circumstances; or if it be, it may be made clean again by the interruption and recallings of such a repent∣ance of which such uncertain parts of action are capable.

But because of all the dangers of a Christian, none more pressing and troublesome then the temptations to lust, no enemy more dangerous then that of the ••lesh, no accounts greater then what we have to reckon for at the audit of Conc••piscence, therefore it concerns all that would be safe from this death to arme them∣selves by the following rules to prevent, or to cure all the wounds of our flesh made by the poysoned arrows of Lust.

Remedies against uncleannesse.

1. When a temptation of Iust assaults thee,* 1.109 do not resist it by heaping up arguments a∣gainst it, and disputing with it, considering its offers, and its danger, but ••••ie from it, that is, think not at all of it; lay aside all considerati∣on concerning it, and turn away from it,* 1.110 by any severe and laudable thought or businesse. S. Hierome very wittily reproves the Gentile

superstition, who pictured the Virgin Deityes armed with a sheild and lance, as if chastity could not be defended without war and direct contention. No; this enemy is to be treated otherwise. If you hear it speak, though but to dispute with it, it ruines you; and the very arguments, you go about to answer, leave a re∣lish upon the tongue. A man may be burned if he goes neer the fire, though but to quench his house; and by handling pitch, though but to draw it from your cloths, you defile your ••in∣gers.

2 Avoid idlenesse, and fill up all the spaces of thy time with severe and usefull imploy∣ment: for lust usually creepes in at those em∣ptinesses, where the soul is unimployed and the body is at ease. For no easy, healthfull, and idle person was ever chast, if he could be tempted. But of all imployments, bodily labour is most usefull and of greatest benefit for the driving away this Devill.

3 Give no entertainment to the beginnings, the first motions & secret whispers of the spirit of impurity. For if you totally suppress it, it dyes: if you permit the furnace to breath its smoke and flame out at any vent, it will rage to the consumption of the whole. This cockatrice is soonest crushed in the shell, but if it growes, it turns to a serpent, and a Dragon, and a De∣vill.

4 Corporal mortification and hard usages of our body hath by all ages of the Church bin an ap∣prov d remedy against the spirit of fornication. A spare diet, and a thin course table, seldome refreshment, frequent fasts, not violent and interrupted with returns to ordinary feeding, but constantly little, unpleasant, of wholesome

but sparing nourishment: For by such cut∣ting off the provisions of victual wee shall weaken the strengths of our Enemy. To which if we adde, lyings upon the ground, painfull postures in prayer, reciting our de∣votions with our armes extended at full length, like Moses praying against Amalek, o•• our blessed SAVIOUR hanging upon his painful bed of sorrowes, the Crosse; and (if the lust be upon us and sharply tempting) by inflicting any smart to overthrow the strongest passion by the most violent paine, we shall finde great ease for the present, and the resolution and apt sufferance against the future danger. And this was Saint Pauls re∣medy,* 1.111 I bring my body under; he used some rudenesses towards it. But it was a great no∣blenesse of chastity which S. Hierome reports of a Son of the King of Nicomedia, who being tempted upon flowers and a perfum'd bed with a soft violence, but yet tyed down to the temptation▪ and sollicited with circum∣stances of Asian Luxury by an impure Curre∣san; least the easinesse of his posture should abuse him, spit out his tongue into her face: to represent that no vertue hath cost the Saints * 1.112 so much, as this of Chastity.

5. Fly from all occasions, temptations, loosenesses of company, Balls and Revel∣lings, undecent mixtures of wanton dan∣cings, idle talke, private society with stranger women, starings upon a beauteous face, the company of women that are singers,

amorous gestures, garish and wanton dressings, feasts and liberty, banquets and perfumes, which are made to persecute chastity; some of these being the very Prologues to lust, and the most innocent of them being but like con∣dited or pickled Mushroms, which if care∣fully corrected,* 1.113 and seldome tasted, may be harmelesse, but can never do good: Ever remembring that it is easier to dye for chasti∣ty, then to live with it; and the Hangman could not extort a consent from some persons, from whom a Lover would have intreated it. For the glory of chastity will easily overcome the rudenesse of fear and violence; but easi∣nesse and softnesse, and smooth temptations creep in, and like the Sun make a mayden lay by her vail and robe, which persecution like the Northern winde, made her hold fast and clap close about her.

6. He that will secure his chastity, mus•• first cure his pride and his rage. For often∣times lust is the punishment of a proud man, to tame the vanity of his pride by the shame and affronts of unchastity: and the same in∣temperate heat that makes anger, does en∣kindle lust.

7. If thou beest assaulted with an unclean Spirit, trust not thy self alone, but runne forth into company, whose reverence and modesty may suppresse, or whose society may divert thy thoughts: and a perpetual witnesse of thy conversation is of especial use against this vice, which evaporates in the open air like Camphyre, being impatient of light and witnesses.

8. Use frequent and earnest prayer to the King of Purities, the first of Virgins, the

eternal GOD, who is of an essential purity▪ that hee would be pleased to reprove and cast out the unclean Spirit. For besides the blessings of prayer by way of reward, it hath a natural vertue to restrain this vice: because a prayer against it, is an unwilling∣nesse to act it; and so long as we heartily pray against it, our desires are secured, and then th•••• Devil hath no power. This was S. Pauls other remedy. [For this cause I besought the Lord thrice.]

9. Hither bring in succour from considera∣tion of the Divine presence, and of his holy Angels, meditation of Death, and the passi∣ons of CHRIST upon the Crosse, imitation of his purities, and of the Virgin Mary his unspotted and holy Mother, and of such emi∣nent Saints who in their generations were burning and shining lights, unmingled with such uncleannesses which defile the soul, and who now follow the Lambe whithersoever he goes.

10. These remedies are of universal e••fi∣cacy in all cases extraordinary and violent:* 1.114 but in ordinary and common, the remedy which GOD hath provided, that is, Ho∣nourable marriage, hath a natural efficacy, be∣sides a vertue by Divine blessing, to cure the inconveniences which otherwise might a••flict persons temperate and sober.

Sect. 4. Of Humility.

HUmility is the great Ornament and Jew∣el of Christian Religion; that whereby it is distinguished from all the wisdome of the world; it not having been taught by the wise men of the Gentiles; but first put into a discipline, and made part of a religion by our Lord Jesus Christ, who propounded himselfe imitable by his Disciples so signal∣ly in nothing, as in the twinne sisters of Meeknesse and Humility. Learne of me for I am meek and humble, and ye shall finde rest unto your souls.

For all the World, all that we are, and all that we have; our bodies and our souls, our actions and our sufferings, our conditions at home, our accidents abroad, our many sinnes, and our seldome vertues are as so many argu∣ments to make our souls dwell low in the deep valleys of Humility.

Arguments against Pride by way of Consideration.

1. Our Body is weak and impure, sending out more uncleannesses from its several sinkes then could be endured if they were not neces∣sary and natural: and we are forced to passe that through our mouthes, which as soon as we see upon the ground, we loathe like rot∣tennesse and vomiting.

2. Our strength is inferiour to that of many Beasts, and our infirmities so many that we

are forced to dresse and tend Horses and Asses, that they may help our needs, and relieve our wants.

3. Our beauty is in colour inferiour to many flowers, and in proportion of parts it is bet∣ter then nothing. For even a Dog hath parts as well proportion'd and fitted to his pur∣poses, and the designes of his nature, as we have: and when it is most florid and gay, three fits of an ague can change it into yellownesse and leanness, and the hollowness and wrinkles of deformity.

4. Our learning is then best when it teaches most humility: but to be proud of Learning is the greatest ignorance in the World. For our learning is so long in getting, and so very imperfect, that the greatest Clerke knowes not the thousand part of what hee is ignorant; and knowes so uncertainly what he seemes to know, and knowes no other∣wise then a Fool, or a Childe, even wha•• is told him, or what he guesses at, that except those things which concerne his duty, and which God hath revealed to him, which also every Woman knowes so far as is necessary; the most Learned Man hath nothing to bee proud of, unlesse this be a sufficient argument to exalt him, that he uncertainly guesses at some more unnecessary things then many others, who yet know all that concernes them, and minde other things more ne∣cessary for the needs of life and Common∣wealths.

5. Hee that is proud of riches is a Foole. For if he be exalted above his Neighbours because hee hath more gold, how much inferiour is hee to a Gold Mine? How

much is he to give place to a chain of Pearl, or a knot of Diamonds? For certainly that hath the greatest excellence from whence he de∣rives all his gallantry and preheminence over his Neighbours.

6. If a man be exalted by reason of any excellence in his soul, he may please to re∣member, that all souls are equal; and their differing operations are because their instru∣ment is in better tune, their body is more healthful, or better tempered: which is no more praise to him, then it is that he was born in Italy.

7. He that is proud of his birth is proud of the blessings of others, not of himself: for if his parents were more eminent in any cir∣cumstance then their Neighbours, he is to thank God, and to rejoyce in them; but still he may be a Fool, or unfortunate, or deform'd; and when himself was born, it was indiffe∣rent to him whether his Father were a King or a Peasant; for he knew not any thing, nor chose any thing: and most commonly it is true, that he that boasts of his Ancestors, who were the founders and raisers of a Noble Fami∣ly, doth confesse that he hath in himself a lesse vertue and a lesse honour, and therefore that he is degenerated.

8. Whatever other difference there is be∣tween thee and thy Neighbour, if it be bad, it is thine own, but thou hast no reason to boast of thy misery and shame: if it be good, thou hast received it from God; and then thou art more obliged to pay duty and tribute, use and principal to him: and it were a strange folly for a man to be proud of being more in debt ••hen another.

9. Remember what thou wert before thou wert begotten? Nothing. What wert thou in the first regions of thy dwelling, before thy birth? Uncleannesse. What wert thou for ma∣ny years after? Weaknesse. What in all thy life? A great sinner. What in all thy excel∣lencies? A mere debter to God, to thy parents, to the earth, to all the creatures.* 1.115 But we may if we please use the method of the Platonists, who reduce all the causes and arguments for humility which we can take from our selves, to these seven heads. 1. The spirit of a man is light and troublesome. 2. His body is brutish and sickly. 3. He is constant in his folly and errou••, and inconstant in his manners and good pur∣poses. 4. His labours are vain, intricate, and endlesse. 5. His fortune is changeable, but sel∣dome pleasing, never perfect. 6. His wisdom comes not till he be ready to die, that is, till he be past using it. 7. His death is certain, alwayes ready at the door, but never far off *. Upon these or the like meditations if we dwell, or frequently retire to them, we shall see nothing more reasonable then to be humble; and nothing more foolish then to be proud.

Acts or offices of humility.

The grace of humility is exercised by these following rules.

1. Think not thy self better for any thing that happens to thee from without. For al∣though thou mayest by gifts bestowed upon thee be better then another, as one horse is better then another, that is, of more use to others; yet as thou art a man, thou hast no∣thing to commend thee to thy self, but that

onely by which thou art a man; that is, by what thou choosest and refusest.

2. Humility consists not in railing against thy self, or wearing mean clothes, or going softly and submissely; but in a hearty and real evil or mean opinion of thy self. Believe thy self an unworthy person, heartily, as thou believest thy self to be hungry, or poor, or sick, when thou art so.

3. Whatsoever evil thou sayest of thy self be content that others should think to be true: and if thou callest thy self fool, be not angry if another say so of thee: For if thou thinkest so truely, all men in the world desire other men to be of their opinion; and he is an hy∣pocrite that accuses himself before others, with an intent not to be believed. But he that calls himself intemperate, foolish, lustful, and is angry when his neighbours call him so, is both a false and a proud person▪

* 1.1164. Love to be concealed, and little esteem∣ed: be content to want praise, never being troubled when thou art slighted or under∣valued: for thou canst not undervalue thy self, and if thou thinkest so meanly as there is rea∣son, no contempt will seem unreasonable, and therefore it will be very tolerable.

5. Never be ashamed of thy birth, or thy * 1.117 parents, or thy trade* 1.118, or thy present imploy∣ment, for the meannesse or poverty of any of them: and when there is an occasion to speak of them, such an occasion as would invite you to speak of any thing that pleases you, omit it not; but speak as readily and indifferently of thy meannesse, as of thy greatnesse. Primislaus the first King of Bohemia kept his countrey shooes alwayes by him, to remember from whence

he was raised: and Agatho••les by the furni∣ture of his Table confessed, that from a Pot∣ter he was raised to be the King of Sicily.

6. Never speak any thing directly tend∣ing to thy praise or glorie: that is, with a purpose to be commended, and for no o∣ther end. If other ends be mingled with thy honour, as if the glory of God, or charity, or necessity, or any thing of prudence be thy end, you are not tyed to omit your discourse, or your designe that you may avoid praise, but pursue your end, though praise come along in the Company. Onely let not praise be the designe.

7. When thou hast said or done any thing for which thou receivest praise or estimation, take it indifferently, and return it to God, reflecting upon him as the Giver of the gift, or the blesser of the action, or the aid of the designe: and give God thanks for making thee an instrument of his glory, or the bene∣fit of others.

8. Secure a good name to thy self by li∣ving vertuously and humbly: but let this good name be nursed abroad, and never be brought home to look upon it: let others use it for their own advantage: let them speak of it if they please, but do not thou at all use it, but as an instrument to do God glory, and thy neighbour more advantage. Let thy face like Moses shine to others, but make no looking glasses for thy self.

9. Take no content in praise when it is offered thee: but let thy rejoycing in Gods gift be allayed with feare, lest this good bring thee to evill. Use the praise as

you use your pleasure in eating and drinking: if it comes, make it do drudgery, let it serve other ends, and minister to necessities, and to caution, lest by pride you lose your just praise which you have deserved; or else by being praised unjustly, you receive shame into your self, with God and wise men.

10. Use no stratagems and devices to get praise. Some use to enquire into the faults of their own actions or discourses on purpose to hear that it was well done or spoken,* 1.119 and without fault: others bring the matter into talk, or thrust them∣selves into company, and intimate and give occasion to be thought or spoke of. These men make a bait to perswade themselves to swallow the hook, till by drinking the waters of vanity they swell and burst.

11. Make no suppletories to thy self, when thou art disgraced or slighted,* 1.120 by pleasing thy self with supposing thou didst deserve praise, though they understood thee not, or enviously detracted from thee: neither do thou get to thy self a private theatre and flatterers, in whose vain noises, and phantastick praises thou mayest keep up thy own good opinion of thy self.

12. Entertain no fancies of vanity and pri∣vate whispers of this Devil of pride: such as was that of Nebuchodonosor; Is not this great Babylon which I have built for the honour of my name, and the might of my majesty, and the power of my king∣dom? Some phantastick spirits will walk alone, and dream waking, of greatnesses, of palaces, of excellent orations, full theatres, loud ap∣pl••uses, sudden advancement, great fortunes:

and so will spend an hour with imaginative pleasure, all their imployment being nothing but fumes of pride, and secret, indefinite de∣sires, and significations of what their heart wishes: In this, although there is nothing of its own nature directly vitious, yet it is either an ill mother, or an ill daughter, an ill signe or an ill effect; and therefore at no hand con∣sisting with the safety & interests of humility.

13. Suffer others to be pra••sed in thy pre∣sence: and entertain their good and glory with delight: but at no hand disparage them or lessen the report, or make an objection: and think not▪ the advancement of thy brother is a lessening of thy worth. * But this act is also to extend further.

14. Be content that he should be imployed, and thou laid by as unprofitable; his sentence approved, thine rejected; he be preferred, and thou fixed in a low imployment.

15. Never compare thy self with others, unlesse it be to advance them and to depresse thy self. To which purpose we must be sure in some sence or other to think our selves the worst in every company where we come: one is more learned then I am; another is more prudent; a third, honourable; a fourth more chast; or he is more charitable, or lesse proud. For the humble man observes their good and reflects onely upon his own vilenesse; or con∣siders the many evils of himself certainly known to himself, and the ill of others but by uncertain report: or he considers that the evils done by another are out of much infirmity, or ignorance, but his own sins are against a clearer light; and if the other had so great helps, he would have done more good and lesse evil; or

he remembers that his old sins before his con∣version were greater in the nature of the thing, or in certain circumstances, then the sins of o∣ther men (So S. Paul reckoned himself the chiefest of sinners, because formerly he had acted the chiefest sin of persecuting the Church of God.) But this rule is to be used with this caution: That though it be good alwayes to think meanest of our selves, yet it is not ever safe to speak it, because those circumstances and considerations which determine thy thoughts, are not known to others as to thy self; and it may concern others that they hear thee give God thanks for the graces he hath given thee. But if thou preservest thy thoughts and opini∣on of thy self truely humble, you may with more safety give God thanks in publick for that good which cannot, or ought not to be concealed.

16. Be not alwayes ready to excuse every oversight, or indiscretion, or ill action: but if thou beest guilty of it, confesse it plainly; for vertue scorns a lye for its cover; but hide to a sin with it, is like a crust of leprosie drawn upon an ulcer: if thou beest not guilty (unlesse it be scandalous) be not over earnest to remove it: but rather use it as an argument to chastise all greatnesse of fancy and opinion in thy self; and accustome thy self to bear reproof pati∣ently & contentedly, and the harsh words of thy enemies, as knowing that the anger of an ene∣my is a better Monitor, & represents our faults or admonishes us of our duty with more hearti∣nesse, then the kindnes does, or precious balms of a friend.

17. Give God thanks for every weaknesse, deformity, and imperfection, and accept

it as a favour and grace of God, and an in∣strument to resist pride and nurse humility; ever remembring that when God by giving thee a crooked backe, hath also made thy spirit stoop or lesse vain, thou art more ready to enter the narrow gate of Heaven, then by being strait, and standing upright, and think∣ing highly. Thus the Apostles rejoyced in their infirmities, not moral, but natural, and accident∣al, in their being beaten and whipt like slaves, in their nakednesse and poverty.

18. Upbraid no mans weaknesse to him to discomfort him; neither report it to dispa∣rage him; neither delight to remember it to lessen him, or to set thy self above him. Be sure never to praise thy self, or to dis∣praise any man else, unlesse GODS glory, or some holy end doe hallow it. And it was noted to the praise of Cyrus, that a∣mongst his equals in age he would never play at any sport, or use any exercise in which he knew himself more excellent then they: but in such in which he was unskilful he would make his challenges,* 1.121 lest hee should shame them by his victory, and that himself might learn something of their skill, and do them civilities.

19. Besides the foregoing parts and actions, humility teaches us to submit our selves and all our faculties to GOD: To believe all things, to do all things, to suffer all things which his will enjoynes us; to bee content in eve∣ry estate or change, knowing we have deser∣ved worse then the worst we feel: And (as A∣nytus said to Alcibiades) he hath taken but

half, when he might have taken all: to adore his goodnesse, to fear his Greatnesse, to worship his eternall and infinite excellencies,* 1.122 and to submit our selves to all our superiours in all things according to Godliness: and to be meek and gentle in our conversation towards others.

Now although according to the Nature of e∣very grace, this begins as a gift, and is increased like a habit, that is, best by its own acts, yet besides the former acts and offices of humili∣ty, there are certain other exercises and consi∣derations, which are good helps and instru∣ments for the procuring and increasing this grace, and the curing of pride.

Meanes and exercises of obtaining and in∣creasing the grace of Humility.

1. Make confession of thy sins often to God; and consider what all that evil amounts to, which you then charge upon your self. Look not upon them as scattered in the course of a long life: now, an intemperate anger, then, too full a meal: now, idle talking, and another time impatience: but unite them into one continued representation, and remember, that he whose life seems fair, by reason that his faults are scattered at large distances, in the severall parts of his life, yet if all his errours and follies were articled against him; the man would seem vi∣tious and miserable: and possibly this exer∣cise, really applyed upon thy Spirit, may be usefull.

2. Remember that we usually disparage others upon slight grounds, and little in∣stances; and towards them one fly is enough to spoil a whole box of ointment: and if a

man be highly commended, we think him sufficiently lessened, if we clap one sin or folly, or infirmity into his account: Let us therefore be just to our selves, since we are so severe to others, and consider, that whatso∣ever good, any one can think or say of us, we can tell him of hundreds of base and unworthy, and foolish actions, any one of which were enough (we hope) to destroy anothers reputa∣tion: Therefore let so many be sufficient to de∣stroy our over high thoughts of our selves.

3. When thy Neighbour is cryed up by publike fame, and popular noises; that we may disparage and lessen him, we cry out that the people is a Heard of unlearned and ignorant persons, ill judges, loud trumpets, but which never give certain sound: let us use the same art to humble our selves, and never take delight and pleasure in publike reports,* 1.123 and acclamations of assemblies, and please our selves with their judgement, of whom in other the like cases we affirm that they are mad.

4. We change our opinion of others by their Kindnesse or unkindnesse towards us. If he be my Patron and bounteous, he is wise, he is noble, his faults are but warts, his vertues are mountainous: but if he proves unkinde or rejects our importunate suite, then he is ill natured, covetous, and his free meal is called gluttony; that which before we called civility, is now very drun∣kennesse, and all he speakes is flat and dull, and ignorant as a swine: This indeed is un∣just towards others, but a good instrument, if we turn the edge of it upon our selves: we

use our selves ill, abusing our selves with false principles, cheating our selves with lies and pretences, stealing the choice and ele∣ction from our wils, placing voluntary igno∣rance in our understandings, denying the de∣sires of the Spirit, setting up a faction against every noble and just desire; the least of which because we should resent up to reviling the in∣jurious person, it is but reason we should at least not flatter our selves with fond and too kinde opinions.

5. Every day call to minde some one of thy foulest sinnes, or the most shameful of thy disgraces, or the indiscreetest of thy actions, or any thing that did then most trouble thee, and apply it to the present swelling of thy spirit and opinion, and it may help to allay it.

6. Pray often for this grace with all humili∣ty of gesture and passion of desire, and in thy devotion interpose many acts of humility by way of confession and addresse to God, and reflection upon thy self.

7. Avoid great Offices and imploy∣ments, and the noises of worldly honour. For in those states many times, so many cere∣monies and circumstances will seeme neces∣sary, as will destroy the sobriety of thy thoughts. If the number of thy servants be fewer, and their observances lesse, and their reverences lesse solemn, possibly they will seeme lesse then thy dignity: and if they bee so much and so many, it is likely they will be too big for thy spirit. * 1.124 And here bee thou very carefull, lest thou bee abused by a pretence that thou wouldest use

thy great Dignity as an opportunity of do∣ing great good. For supposing it might be good for others, yet it is not good for thee: they may have encouragement in noble things from thee, and by the same instrument thou mayest thy self be tempted to pride and vanity: And certaine it is, GOD is as much glorified by thy exam∣ple of humility in a low or temperate con∣dition, as by thy bounty in a great and dangerous.

8. Make no reflexe acts upon thy owne humility, nor upon any other grace with which GOD hath enriched thy soul. For since GOD oftentimes hides from his Saints and Servants the sight of those excellent things by which they shine to others (though the darke side of the Lanterne be towards themselves) that hee may secure the grace of humility; it is good that thou doe so thy self: and if thou beholdest a grace of GOD in thee, remember to give him thanks for it, that you may not boast in that which is none of thy own: and consider how thou hast sullyed it, by handling it with dirty fingers, with thy own imperfections, and with mixture of unhandsome circumstances. Spi∣ritual pride is very dangerous, not onely by reason, it spoiles so many graces by which wee drew nigh to the Kingdome of GOD, but also because it so frequently creeps up∣on the spirit of holy persons. For it is no wonder for a Beggar to call himself poor; or a Drunkard to confesse that he is no so∣ber person: But for a holy person to be hum∣ble; for one whom all men esteeme a Saint, to fear lest himselfe become a Devil, and

to observe his own danger, and to discern his own infirmities, and make discovery of his bad adherencies, is as hard as for a Prince to sub∣mit himself to be guided by Tutors, and make himself subject to discipline like the meanest of his servants.

9. Often meditate upon the effects of Pride on one side, and Humility on the o∣ther. 1. That Pride is like a Canker, and destroyes the beauty of the fairest flowers, the most excellent gifts and graces:* 1.125 but Humility crownes them all. Secondly, That Pride is a great hinderance to the percei∣ving the things of GOD, and Humility is an excellent preparative and instrument of spiritual wisdom. Thirdly, That Pride hin∣ders the acceptation of our prayers, but Humility pierceth the clouds, and will not de∣part till the most High shall regard. Fourth∣ly, That Humility is but a speaking truth, and all Pride is a lye. Fifthly, That Humi∣lity is the most certain way to reall honour, and pride is ever affronted or despised. Sixth∣ly, That Pride turnd Lucifer into a Devil, and Humility exalted the Son of God above every Name, and placed him eternally at the right hand of his Father. Seventhly, That GOD resisteth the proud,* 1.126 professing open defiance and hostility against such persons, but giveth grace to the humble, * Grace and pardon, * remedy and relief against misery and op∣pression, * content in all conditions, * tran∣quillity of spirit, * patience in afflictions, * love abroad, * peace at home, * and ut∣ter freedom from contention and * the sin of censuring others, * and the trou∣ble of being censured themselves. For

the humble man will not judge his brother for the mote in his eye, being more troubled at the beam in his own eye; and is patient and glad to be reproved, because himself hath cast the first stone at himself, and therefore wonders not that others are of his minde.

10. Remember that the blessed Saviour of the world hath done more to prescribe, and transmit, and secure this grace than any other:* 1.127 his whole life being a great continued example of humility: a vast descent from the glorious bosom of his Father to the womb of a poor mayden, to the form of a servant, to the mise∣ries of a sinner, to a life of labour, to a state of poverty, to a death of malefactors, to the grave of death, and the intolerable calamities which we deserved: and it were a good designe and yet but reasonable, that we should be as humble in the midst of our greatest imperfecti∣ons & basest sins as Christ was in the midst of his fulnesse of the spirit, great wisdom, perfect life and most admirable vertues.

11. Drive away all flatterers from thy com∣pany, and at no hand endure them; for he that endures himself so to be abused by another is not onely a fool for entertaining the mockery, but loves to have his own opinion of himself to be heightned and cherished.

12. Never change thy imployment for the sudden coming of another to thee: But if mo∣desty permits or discretion, appear to him that visits thee the same that thou wert to God and thy self in thy privacy. But if thou wer•• walking or sleeping, or in any other innocent imploi∣ment or retirement, snatch not up a book to seem studious, nor fall on thy knees to seem devout, nor alter any thing to make him believe

thee better imployed then thou wert.

13 To the same purpose it is of great use that he who would preserve his humilitie, should choose some spiritual person to whom he shall oblige himself to discover his very thoughts, and fancies; every act of his and all his entercourse with others in which there may be danger; that by such an opennesse of spi∣rit, he may expose every blast of vain glory, every idle thought to be chastened and lessen∣ed by the rod of spiritual discipline: and he that shall finde himself tyed to confesse every proud thought, every vanity of his spirit, will also perceive they must not dwell with him, nor finde any kindnesse from him: and besides this, the nature of pride is so shameful, and unhandsome, that the very discovery of it is a huge mortification and means of suppressing it. A man would be ashamed to be told that he enquires after the faults of his last Oration or action on purpose to be commended: & there∣fore when the man shall tell his spiritual Guide the same shameful story of himself, it is very likely he will be humbled, and heartily a∣shamed of it.

14. Let every man suppose what opinion he should have of one that should spend his time in playing with drumsticks and cockle-shells, and that should wrangle all day long with a lit∣tle boy for pins, or should study hard and labour much to cozen a childe of his gauds, and who would run into a river deep and dangerous with a great burden upon his back, even then when he were told of the danger and earnestly im∣portuned not to do it: and let him but change the Instances and the person, and he shall finde that he hath the same reason to

think as bad of himself, who pursues trifles with earnestnesse, spending his time in vanity, and his labour for that which profits not; who knowing the laws of God, the rewards of ver∣tue, the cursed consequents of sin, that it is an evil spirit that tempts him to it, a Devil, one that hates him, that longs extreamly to ruine him, that it is his own destruction that he is then working, that the pleasures of his sin are base and bruitish, unsatisfying in the en∣joyment, soon over, shameful in their story, bitter in the memory, painful in the effect here, and intolerable hereafter, and for ever: yet in despite of all this, he runs foolishly into his sin and his ruine, meerly because he is a fool, and winks hard, and rushes violently like a horse into the battel, or like a mad man to his death. He that can think great and good things of such a person, the next step may court the rack for an instrument of pleasure, and admire a swine for wisdom, and go for counsel to the prodigall and trifling grashopper.

After the use of these and such like in∣struments and considerations, if you would try how your soul is grown; you shall know that humility like the root of a goodly tree is thrust very farre into the ground by these goodly fruits which appeare above ground.

Signes of Humility.

1. The humble man trusts not to his own discretion, but in matters of con∣cernment relyes rather upon the judge∣ment of his friends, counsellers, or spi∣ritual guides. 2. He does not pertinaciously

pursue the choice of his own will, but in all things lets God choose for him, and his * 1.128 Superi∣ours in those things which concern them. 3. He does not murmur against commands. 4. He is not inquisitive into the reasonableness of indifferent and innocent commands, but believes their com∣mand to be reason enough in such cases to ex∣act his obedience. 5. He lives according to a rule, and with compliance to publick customs, without any affectation or singularity. 6. He is meek and indifferent in all accidents and chan∣ces. 7. * 1.129 He patiently bears injuries. 8. He is alwayes unsatisfied in his own conduct, resolu∣tions, and counsels. 9. He is a great lover of good men, and a praiser of wise men, and a censurer of no man. 10. He is modest in his speech, and reserv'd in his laughter. 11. He fears when he hears himself commended, le••t God make another judgment concerning his actions than men do. 12. He gives no pert or saucy answers when he is reproved, whether justly or unjustly. 13. He loves to sit down in private, and if he may, he refuses the temptation of offices and new honours. 14. He is ingenuous, free and open in his actions and discourses. 15. He mends his fault and gives thanks when he is admonished. 16. He is ready to do good offices to the murderers of his fame, ••o his slan∣derers, backbiters and detractors, as Christ washed the feet of Iudas. 17. And is contented to be suspected of Indiscretion, so, before God he may be really innocent, and not offensive to his neghbour, nor wanting to his just and 〈◊〉〈◊〉 in terest

SECT. V. Of Modesty.

MOdesty is the appendage of Sobriety, and is to Chastity, ••o Temperance and to Humility as the fringes are to a Garment. It is a grace of God that moderates the over-activenesse and curiosity of the minde, and or∣ders the passions of the body, and external actions, and is directly opposed to Curiosity, to Boldnesse, to Vndecency. The practise of Mo∣desty consists in these following rules.

Acts and duties of Modesty as it is opposed to Curiosity.* 1.130

1. Inquire not into the secrets of God, but be content to learn thy duty according to the quality of thy person or imployment:* 1.131 that is plainly, if thou beest not concerned in the conduct of others: but if thou beest a teach∣er, learne it so as may best enable thee to dis∣charge thy office.* 1.132 Gods commandments were proclaimed to all the world, but Gods coun∣sels are to himself and to his secret ones, when they are admitted within the veil.

2. Inquire not into the things which are too hard for thee, but learn modestly to know thy infirmities and abilities, and raise not thy mind up to enquire into mysteries of State, or the secrets of Government, or difficulties Theolo∣gical,* 1.133 if thy imployment really be, or thy un∣derstanding be judged to be of a lower rank.

3. Let us not enquire into the affairs of o∣thers that concerne us not, but be busied with∣in our selves and our own spheres; ever remem∣bring that to pry into the actions or interests of other men not under our charge, may mini∣ster to pride, to tyranny, to uncharitablenesse, to trouble, but can never consist with modesty, unlesse where duty or the mere intentions of charity, and relation do warrant it.

* 1.1344. Never listen at the doors or windows: for besides that it contains in it danger and a snare, it is also an invading my neighbours pri∣vacy, and a laying that open which he therfore inclosed, that it might not be open. Never ask what he carries covered so curiously; for it is enough that it is covered curiously. Hither also is reducible that we never open letters without publick authority, or reasonably presumed leave, or great necessity, or charity.

Every man hath in his own life sins enough, in his own minde trouble enough, in his own fortune evils enough, and in performance of his offices failings more then enough to enter∣tain his own enquiry: so that curiositie after the affairs of others, cannot be without envy and an evil minde. What is it to me if my Neigh∣bours Grandfather were a Syrian, or his Grand∣mother illegitimate, or that another is indebted five thousand pounds, or whether his wife be expensive? But commonly curious persons, (or as the Apostles phrase is) busie-bodies are not sollicitous, or inquisitive into the beauty and order of a well governed family, or after the vertues of an excellent person; but if there be any thing for which men keep locks and bars and porters, things that blush to see the light, and either are shameful in manners,

or private in nature, these things are their care and their businesse. * But if great things will satisfie our enquiry, the course of the Sun and Moon, the spots in their faces, the Firmament of Heaven, and the supposed Orbs, the ebbing and flowing of the Sea, are work enough for us: or if this be not, let him tell me, whether the number of the stars be even or odde, and when they began to be so? since some ages have discovered new stars which the former knew not, but might have seen, if they had bin where now they are fix'd. * If these be too trouble∣some, search lower, and tell me, why this turfe this year brings forth a Daisie, and the next year a Plantane: why the apple bears his seed in his heart, and wheat bears it in his head: let him tell, why a graft taking nourishment from a crab-stock shall have a fruit more noble then its nurse and parent: let him say, why the best of oyl is at the the top, the best of wine in the mid∣dle, and the best of hony at the bottom, other∣wise then it is in some liquors that are thinner, and in some that are thicker? But these things are not such as please busie bodies. They must feed upon Tragedies, and stories of misfortunes & crimes; & yet tell them ancient stories of the ravishment of chast maidens, or the debauch∣ment of nations, or the extream poverty of learned persons, or the persecutions of the old Saints, or the changes of government, and sad accidents hapning in Royal families amongst the Arsacidae, the Caesars, the Ptolomies, these were enough to scratch the itch of knowing sad stories. But unlesse you tell them something sad and new, something that is done within the bounds of their own knowledge or rela∣tion, it seems tedious and unsatisfying; which

showes plainly it is an evil spirit: envie and idlenesse married together, and begot cu∣riosity. Therfore Plutarch rarely well compares, curious and inquisitive ears to the execrable gates of cities, out of which onely Malefactors, and hangmen and tragedies passe, nothing that is chast or holy. * If a Physitian should go from house to house unsent for and enquire what wo∣man hath a Cancer in her bowels, or what man hath a fistula in his colick gut, though he could pretend to cure it, he would be almost as un∣welcome as the disease it self: and therefore it is inhumane to enquire after crimes and dis∣asters without pretence of amending them, but onely to discover them. We are not angry with Searchers and Publicans when they look onely on publick merchandise; but when they break open trunks, and pierce vessels, and unrip packs, and open sealed letters.

Curiosity is the direct incontinency of the spirit: and adultery it self in its principle is ma∣ny times nothing but a curious inquisition af∣ter, and envying of another mans inclosed plea∣sures: and there have been many who refused fairer objects that they might ravish an inclosed woman, from her retirement and single posses∣sour. But these inquisitions are seldom without danger, never without basenesse; they are nei∣ther just nor honest, nor delightful, and very of∣ten ••selesse to the curious inquirer. For men stand upon their guards against them, as they secure their meat against Harpyes and Cats, lay∣ing all their counsels and secrets out of their way; or as men clap their garments close a∣bout them when the searching and saucy winds would discover their nakednesse: as knowing that what men willingly hear, they do willingly

speak of. Knock therefore at the door before you enter upon your neighbours privacy; and remember that there is no difference between entring into his house, and looking into it.

Acts of Modesty as it is opposed to boldnesse.* 1.135

1. Let us alwayes bear about us such impres∣sions of reverence and fear of God as to trem∣ble at his voice, to expresse our apprehensions of his greatnesse in all great accidents, in po∣pular judgements, loud thunders, tempests, earth quakes, not onely for fear of being smit∣ten our selves, or that we are concerned in the accident, but also that we may humble our selves before his Almightinesse, and expresse that infinite distance between his infinitenesse and our weaknesses, at such times especially when he gives such visible arguments of it. He that is merry and ayry at shore when he sees a sad and a loud tempest on the sea, or dances briskly when God thunders from heaven, re∣gards not when God speaks to all the world, but is possessed with a firm immodesty.

2. Be reverent, modest, and reserved in the presence of thy betters, giving to all according to their quality their titles of honour, keeping distance, speaking little, answering pertinently, not interposing without leave or reason, not answering to a question propounded to an∣other; and ever present to thy superiours the fairest ••ide of thy discourse, of thy temper, of thy ceremony, as being ashamed to serve ex∣cellent persons with unhandsome entercourse.

3. Never lye before a King,* 1.136 or a great per∣son, nor stand in a lye when thou art accused,

nor offer to justifie what is indeed a fault, but modestly be ashamed of it, ask pardon and make amends.

4. Never boast of thy sin, but at least lay a vail upon thy nakednesse and shame, and put thy hand before thine eyes, that thou mayest have this beginning of repentance, to believe thy sin to be thy shame.* 1.137 For he that blushes not at his crime, but addes shamelessenesse to his shame, hath no instrument left to restore him to the hopes of vertue.

5. Be not confident and affirmative in an uncertain matter, but report things modestly, and temperately according to the degree of that persuasion, which is, or ought to be begot∣ten in thee by the efficacy of the authority, or the reason inducing thee.

6. Pretend not to more knowledge then thou hast, but be content to seem ignorant where thou art so, lest thou beest either brought to shame,* 1.138 or retirest into shamelessenesse.

Acts of Modesty as it is oppos'd to undecency.

* 1.1391. In your prayers, in churches, and places of religion use reverent postures, great at∣tention, grave ceremony, the lowest gestures of humility; remembring that we speak to God, in our reverence to whom we cannot pos∣sibly exceed; but that the expression of this reverence be according to law or custom, and the example of the most prudent and pious persons: that is, let it be the best in its kinde to the best of essences.

2. In all publick meetings, private addres∣ses, in discourses, in journeyes use those forms of salutation, reverence and decency, which

the custom prescribes, and is usual amongst the most sober persons; giving honour to whom honour belongeth, taking place of none of thy betters, and in all cases of question concerning civil precedency, giving it to any one that will take it, if it be onely thy own right that is in question.

3. Observe the proportion of affections in all meetings and to all persons: be not merry at a funeral, nor sad upon a festival, but rejoyce with them that rejoyce, and weep with them that weep.

4. Abstain from wanton and dissolute laugh∣ter, petulant and uncomely jests, loud talk∣ing, jeering, and all such actions which in civil account are called undecencies, and inci∣vilities.

5. Towards your parents use all modesty of duty and humble carriage: towards them and all your kinred be severe in the modesties of chastity: ever fearing, lest the freedoms of natural kindenesse should enlarge into any neighbourhood of unhandsomenesse. For all incestuous mixtures, and all circumstances and degrees towards it, are the highest violations of modesty in the world: for therefore incest is grown to be so high a crime, especially in the last periods of the world, because it breaks that reverence which the consent of all nations and the severity of humane laws hath enjoyned towards our parents and neerest kinred, in imi∣tation of that law which God gave to the Jewes in prosecution of Modestie in this in∣stance.

6. Be a curious observer of all those things which are of good report,* 1.140 and are parts of publick honesty. For publick fame, and the

sentence of prudent and publick persons, is the measure of good and evil in things indiffe∣rent: and charity requires us to comply with those fancies and affections which are agreable to nature, or the analogie of vertue, or pub∣lick laws, or old customs. It is against Modesty for a woman to marry a second husband as long as she bears a burden by the first, or to admit a second love while her funeral tears are not wiped from her cheeks.* 1.141 It is against publick honesty to do some lawful actions of privacy in publick theatres, and therefore in such cases retirement is a duty of modesty.

7. Be grave, decent and modest in thy cloth∣ing and ornament: never let it be above thy condition, not alwayes equal to it, never light or amarous, never discovering a nakednesse thorough a thin vail, which thou pretendest to hide: never to lay a snare for a soul, but remem∣ber what becomes a Christian professing holi∣nesse, chastity, and the discipline of the holy Jesus.

8. Hither also is to be reduced singular and affected walking, proud, nice and ridiculous gestures of body, painting and lascivious dressings, all which together God reprooves by the Prophet: The Lord saith, because the daugh∣ters of Sion are haughty,* 1.142 and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and make a tinkling with their feet, there∣fore the Lord will smite her with a scab of the crown of the head, and will take away the bravery of their tinkling ornaments.* 1.143 And this duty of modesty in this instance is expresly enjoyned to all Christi∣an women by Saint Paul,* 1.144 That women adorn themselves in modest apparel with shamefastnesse

and sobriety, not with broidered hair, or gold or pearl, or costly array, but (which becometh women professing godlinesse) with good works.

9. As those meats are to be avoided which tempt our stomacks beyond our hunger, so al∣so should prudent persons decline all such spe∣ctacles, relations, Theatres, loud noyses and out-cryes which concern us not, and are be∣sides our natural or moral interest. Our senses should not like petulant and wanton Girle•• wander into Markets and Theatres without just imployment;* 1.145 but when they are sent a∣broad by reason, return quickly with their er∣rand, and remain modestly at home under their guide, till they be sent again.

10. Let all persons be curious in observing modesty towards themselves in the handsome treating their own body, and such as are in their power, whether living or dead. Against this rule they offend who expose to others their own, or pry into others nakednesse be∣yond the limits of necessity, or where a leave is not made holy by a permission from God. It is also said that God was pleased to work a miracle about the body of Epiphanius to re∣prove the immodest curiosity of an unconcer∣ned person who pryed too neer when charita∣ble people were composing it to the grave. In all these cases and particulars, although they seem little, yet our duty and concernment is not little. Concerning which, I use the words of the Son of Sirach, He that despiseth little things, shall perish by little and little.

SECT. VI. Of Contentednesse in all estates and accidents.

VErtues and Discourses are like Friends, necessary in all fortunes; but those are the best which are Friends in our sadnesses, and support us in our sorrows, and sad acci∣dents: and in this sense, no man that is vertu∣ous can be friendlesse; nor hath any man rea∣son to complain of the Divine Providence, or accuse the publick disorder of things, or his own infelicity, since God hath appointed one remedy for all the evils in the World, and that is, a contented spirit: For this alone makes a man passe through fire and not be scorch'd, through Seas and not be drown'd, through hunger and nakednesse and want no∣thing. For since all the evil in the World con∣sists in the disagreeing between the object and the appetite, as when a man hath what he de∣sires not, or desires what he hath not, or de∣sires amisse; he that composes his spirit to the present accident, hath variety of instances for his vertue, but none to trouble him, because his desires enlarge not beyond his present for∣tune: and a wise man is placed in the variety of chances like the Nave or Centre of a wheel, in the midst of all the circumvolutions and changes of posture, without violence or change, save that it turns gently in comply∣ance with its changed parts, and is indifferent which part is up and which is down; for there is some vertue or other to be exercised what ever happens, either patience or thanksgiving,

love or fear, moderation or humility, charity or contentednesse, and they are every one of them equally in order to his great end, an im∣mortal felicity: and beauty is not made by white or red, by black eyes & a round face, by a strait body and a smooth skin; but by a pro∣portion to the fancy: No rules can make ama∣bility, our mindes & apprehensions make that; and ••o is our felicity; and we may be recon∣cil'd to poverty and a low fortune, if we suffer contentednesse and the grace of God to make the proportions. For no man is poor that does not think himself so: But if in a full fortune, with impatience he desires more, he proclaims his wants and his beggerly condition.

But because this grace of contentednesse was the sum of all the old moral Philosophy,* 1.146 and a great duty in Christianity, and of most universal use in the whole course of our lives, and the onely instrument to ease the burdens of the World and the enmities of sad chances, it will not be amisse to presse it by the proper arguments by which God hath bound it upon our spirits, it being fastned by Reason and Re∣ligion, by duty and interest, by necessity and conveniency, by example, and by the proposi∣tion of excellent rewards, no lesse then peace and felicity.

1. Contentednesse in all estates is a duty of Religion: it is the great reasonablenesse of complying with the Divine Providence which governes all the World, and hath so or∣dered us in the administration of his great Family. He were a strange fool that should be angry because Dogs and Sheep need no shoes, & yet himself is full of care to get some: God hath supplyed those needs to them▪ by

natural provisions, and to thee by an artifi∣cial: for he hath given thee reason to learn a trade, or some means to make or buy them, so that it onely differs in the manner of our provision; and which had you rather want, shoes or reason? And my Patron that hath given me a Farm is freer to me then if he gives a loafe ready bak'd. But however, all these gifts come from him, and therefore it is fit he should dispense them as he please; and if we murmure here, we may at the next melancho∣ly be troubled that God did not make us to be Angels, or Stars. For if that which we are or have, do not content us, we may be trou∣bled for every thing in the World, which is besides our being, or our possessions.

* 1.147God is the Master of the Scenes, we must not choose which part we shall act; it con∣cerns us onely to be careful that we do it well, alwayes saying, If this please God let it be as it is: and we who pray that Gods will may be done in Earth as it is in Heaven must remem∣ber that the Angels do whatsoever is com∣manded them, and go where ever they are sent, and refuse no circumstances: and if their imployment be crossed by a higher decree, they sit down in peace and rejoyce in the e∣vent;* 1.148 and when the Angel of Iudea could not prevail in behalf of the people commit∣ted to his charge, because the Angel of Persia opposed it, he onely told the story at the com∣mand of God, and was as content, and wor∣shipped with as great an extasie in his pro∣portion, as the prevailing Spirit. Do thou so likewise: keep the station where God hath placed you, and you shall never long for things without, but sit at home feasting upon the Di∣vine

Providence and thy own reason, by which we are taught that it is necessary and reasona∣ble to submit to God.

For, is not all the World Gods family? Are not we his creatures? Are we not as clay in the hand of the Potter? Do we not live upon his meat, and move by his strength and do our work by his light? Are we any thing but what we are from him? And shall there be a mutiny among the flocks and herd••, because their Lord or their Shepherd choo∣ses their pastures, and suffers them not to wander into Deserts and unknowne wayes? If we choose, we do it so foolishly that we cannot like it long, and most commonly not at all: but God who can do what he please, is wise to choose safely for us, affectionate to comply with our needs, and powerful to exe∣cute all his wise decrees. Here therefore is the wisdome of the contented man, to let God choose for him: for when we have given up our wills to him, and stand in that sta∣tion of the battel where our great General hath placed us, our spirits must needs rest while our conditions have for their security the power, the wisdom, and the charity of God.

2. Contentednesse in all accidents brings great peace of spirit, and is the great and onely instrument of temporal felicity. It removes the sting▪ from the accident, and makes a man not to depend upon chance, and the uncertain dispositions of men for his well being, but onely on GOD and his own Spirit.* 1.149 Wee our selves make our fortunes

good or bad, and when God lets loose a Ty∣rant upon us, or a sicknesse, or scorne, or a lessened fortune, if we fear to dye, or know not to be patient, or are proud, or cove∣tous, then the calamity sits heavy on us. But if we know how to manage a noble principle, and fear not Death so much as a dishonest a∣ction, and think impatience a worse evil then a Feaver, and Pride to be the biggest disgrace, and poverty to be infinitely desirable before the torments of covetousnesse; then we who now think vice to be so easie, and make it so familiar, and think the cure so impossible, shall quickly be of another minde, and reckon these accidents amongst things elegible.

But no man can be happy that hath great hopes and great fears of things without, and events depending upon other men, or upon the chances of Fortune. The rewards of Ver∣tue are certain, and our provisions for our natural support are certain, or if we want meat till we dye, then we dye of that dis∣ease, and there are many worse then to dye with an atrophy or Consumption, or unapt and courser nourishment: But he that suffers a transporting passion concerning things with∣in the power of others, is free from sorrow and amazement no longer then his enemy shall give him leave; and it is ten to one but he shall be smitten then and there where it shall most trouble him: for so the Adder ••eaches us where to strike, by her curious and fearfull defending of her head. The old Stoicks when you told them of a sad story would still answer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What is that to me? Yes; for the Tyrant hath sentenced you also to prison. Well! what is that? He will put a chain upon my leg, but

he cannot binde my soul. No: but he will kill you. Then I'le dye. If presently, let me go that I may presently be freer then himself:* 1.150 but if not till anon or to morrow, I will dine first, or sleep, or do what reason and nature calls for, as at other times. This in Gentile Philosophy is the same with the discourse of S. Paul, I have learnd in whatsover state I am therewith to be content. I know both how to be abased, and I know how to a∣bound, every where and in all things I am instructed, both how to be full and to be hungry, both to abound and suffer need.

We are in the world like men playing at Ta∣bles, the chance is not in our power, but to play it, is; and when it is fallen we must manage it as we can, and let nothing trouble us, but when we do a base action, or speak like a fool, or think wickedly: these things God hath put into our powers: but concerning those things which are wholly in the choice of another, they cannot fall under our deliberation, and therefore nei∣ther are they fit for our passions. My fear may make me miserable, but it cannot prevent what another hath in his power and purpose: and prosperities can onely be enjoyed by them who fear not at all to lose them, since the amaze∣ment and passion concerning the future takes off all the pleasure of the present possession. Therefore if thou hast lost thy land, do not also lose thy constancy: and if thou must die a little sooner, yet do not die impatiently. For no chance is evil to him that is content,* 1.151 & to a man nothing is miserable, unlesse it be unreasonable. No man can make another man to be his slave, unles he hath first enslaved himself to life and death, to pleasure or pain, to hope or fear, command these passions, and you are ••reer then the Par∣thian kings.

Instruments or exercises to procure contentednesse.

Upon the strength of these premises we may reduce this vertue to practise by its proper in∣struments first, and then by some more special confiderations or arguments of content.

1. When any thing happens to our displea∣sure, let us endeavour to take off its trouble by turning it into spiritual or artificial advantage, and handle it on that side, in which it may be useful to the defignes of reason. For there is nothing but hath a double handle, or at least we have two hands to apprehend it. When an enemy reproaches us, let us look on him as an impartial relator of our faults, for he will tell thee truer then thy fondest friend will, and thou mayest call them precious balms, though they break thy head, and forgive his anger while thou makest use of the plainnesse of his de∣clamation. The Ox when he is weary treads surest, and if there be nothing else in the disgrace but that it makes us to walk warily, and tread sure for fear of our enemies, that is better then to be flattered into pride and carelessenesse. This is the charity of Christian Philosophy, which expounds the sence of the divine providence fairly, and reconciles us to it by a charitable construction: and we may as well refuse all physick if we consider it onely as unpleasant in the tast, and we may finde fault with the rich valleys of Thasus, because they are circled with sharp mountains: but so also we may be in cha∣rity with every unpleasant accident, because though it tast bitter it is intended for health and medicine.

If therefore thou fallest from thy imploy∣ment in publick, take sanctuary in an honest re∣tirement,

being indifferent to thy gain abroad, or thy safety at home: If thou art out of fa∣vour with thy Prince, secure the favour of the KING of Kings, and then there is no harm come to thee: and when Zeno Citiensis lost all his goods in a storm, he retired to the studies of Philosophy, to his short cloak, and a severe life, and gave thanks to fortune for his prospe∣rous mischance. When the North-winde blows hard, and it rains sadly, none but fools sit down in it and cry,: wise people defend themselves against it with a warm garment, or a good fire, and a dry roof: when a storm of a sad mis∣chance beats upon our spirits, turn it into some advantage by observing where it can serve an∣other end, either of religion or prudence, of more safety or lesse envy: it will turn into something that is good, if we list to make it so: at least it may make us weary of the worlds vanity, and take off our confidence from uncertain riches, and make our spirits to dwell in those regions, where content dwells essen∣tially: if it does any good to our souls, it hath made more then sufficient recompence for all the temporal affliction. He that threw a stone at a dog, and hit his cruel stepmother, said, that al∣though he intended it otherwise, yet the stone was not quite lost: and if we fail in the first designe, if we bring it home to another equally to content us, or more to profit us, then we have put our conditions past the power of chance; and this was called in the old Greek Comedy a being reveng'd on fortune by becoming Philosophers and turning the chance into reason or religion: for so a wise man shall overrule his stars, and have a greater influence upon his own content, then all the constellations and planets of the firmament.

2. Never compare thy condition with those above thee; but to secure thy content look upon those thousands with whom thou would∣est not for any interest change thy fortune and condition. A souldier must not think him∣self unprosperous, if he be not successeful as the son of Philip, or cannot grasp a fortune as big as the Roman Empire: Be content that thou art not lessened as was Pyrrhus: or if thou beest, that thou art not routed like Crassus: and when that comes to thee, it is a great pro∣sperity, that thou art not cag'd and made a spe∣ctale like Bajazet: or thy eyes were not pull'd out like Zedekiahs: or that thou wert not flead alive like Valentinian. If thou admirest the greatnesse of Xerxes, look also on those that digged the mountain Atho, or whose ears and noses were cut off, because the Hellespont car∣ried away the bridge. It is a fine thing (thou thinkest) to be carried on mens shoulders: but give God thanks that thou art not forced to carry a rich fool upon thy shoulders: as those poor men do whom thou beholdest. There are but a few Kings in mankinde, but many thousands who are very miserable, if compared to thee. However it is a huge folly rather to grieve for the good of others, then to rejoyce for that good which God hath given us of our own.

And yet there is no wise or good man that would change persons or conditions intirely with any man in the world. It may be he would have one mans wealth added to himself, or the power of a second, or the learning of a third, but still he would receive these in∣to his own person, because he loves that best, and therefore esteems it best, and therefore

overvalues all that which he is, before all that which any other man in the world can be. Would any man be Dives to have his wealth, or Iudas for his office, or Saul for his kingdom, or Absalom for his beauty, or Achitophel for his policy? It is likely he would wish all these, and yet he would be the same person still. For every man hath desires of his own, and objects just fitted to them, without which he cannot be, unlesse he were not himself. And let every man that loves himself so well as to love himself before all the world, consider, if he have not something for which, in the whole he values himself far more then he can value any man else. There is therefore no reason to take the finest feathers from all the winged nation to deck that bird, that thinks already she is more valuable then any the inhabitants of the ayre. Either change all or none. Cease to love your self best, or be content with that portion of be∣ing and blessing for which you love your self so well.

3. It conduces much to our content, if we passe by those things which happen to our trouble, and consider that which is pleasing and prosperous, that by the represen∣tation of the better the worse may be blotted out: and at the worst you have enough to keep you alive, and to keep up, and to improve your hopes of Heaven. If I be over∣thrown in my suit at Law, yet my house is left me still and my land: or I have a ver∣tuous wife, or hopeful children, or kinde friends, or good hopes: If I have lost one childe, It may be I have two or three still left me; or else reckon the blessings which

already you have received, and therefore be plea∣sed in the change and variety of affairs to re∣ceive evil from the hand of God as well as good. Antipater of Tarsus used this art to support his sorrows on his death bed, and reckoned the good things of his past life, not forgetting to recount it as a blessing, and argument that God tooke care of him, that he had a prosperous journey from Cilicia to Athens. Or else please thy self * 1.152 with hopes of the future: for we were not born with this sad∣nesse upon us; and it was a change that brought us into it, and a change may bring us out again. † 1.153 Harvest will come, and then every farmer is rich, at least for a moneth or two. It may be thou art en∣tered into the cloud which will bring a gentle shower to refresh thy sorrows.

Now suppose thy self in as great a sadnesse, as ever did load thy spirit, wouldest thou not beare it cheerfully and nobly, if thou wert sure that within a certain space some strange excellent fortune would relieve thee, and enrich thee, and recompence thee so as to overflow all thy hopes and thy desires, and capacities? Now then, when a sadnesse lies heavy upon thee, remember that thou art a Christian designed to the inheritance of Jesus: and what dost thou think concerning thy great fortune, thy lot and portion of eternity? Doest thou think thou shalt be saved or damned? Indeed if thou thinkest thou shalt perish, I cannot blame thee to be sad, sad till thy heart-strings crack: but then why art thou troubled at the losse of thy money? what should a damned man do with money, which in so great a sadnes it is impossible for him to enjoy? Did ever

any man upon the rack, afflict himself because he had received a crosse answer from his Mi∣stresse? or call for the particulars of a purchase upon the gallows? If thou doest really believe thou shalt be damned, I do not say it will cure the sadnesse of thy poverty, but it will swallow it up. * But if thou believest thou shalt be saved, consider how great is that joy, how infinite is that change, how unspeakable is the glory, how excellent is the recompence for all the sufferings in the world, if they were all laden upon thy spirit? So that let thy condition be what it will, if thou con∣siderest thy own present condition, and compare it to thy future possibility, thou canst not feel the present smart of a crosse for∣tune to any great degree, either because thou hast a far bigger sorrow, or a far bigger joy. Here thou art but a stranger travelling to thy Countrey where the glories of a kingdom are prepared for thee, it is therefore a huge folly to be much afflicted because thou hast a lesse con∣venient Inne to lodge in by the way.

But these arts of looking forwards and back∣wards are more then enough to support the spirit of a Christian: there is no man but hath blessings enough in present possession to out∣weigh the evils of a great affliction. Tell the joynts of thy body, and do not accuse the universal providence for a lame leg, or the want of a finger, when all the rest is per∣fect: and you have a noble soul, a par∣ticle of Divinity, the image of GOD him∣self: and by the want of a finger you may the better know how to estimate the remaining parts, and to account for every degree of the surviving blessings. Aristippus in a great suit at

law lost a Farm, and to a Gentleman who in civility pitied and deplored his losse, He an∣swered, I have two Farms left still, and that is more then I have lost, and more then you have by one. If you misse an Office for which you stood Candidate, then besides that you are quit of the cares and the envy of it, you still have all those excellencies which rendred you capa∣ble to receive it, and they are better then the best Office in the Common-wealth. If your e∣state be lessened, you need the lesse to care who governs the Province, whether he be rude or gentle. I am cross'd in my journey, and yet I scaped robbers; and I consider, that if I had been se•• upon by Villanes I would have re∣deem'd that evil by this which I now suffer, and have counted it a deliverance: or if I did fall into the hands of theeves, yet they did not steal my land: or I am fallen into the hands of Publicans and Sequestrators, and they have taken all from me, what now? let me look about me. They have left me the Sun and the Moon, Fire and Water, a loving wife, and many friends to pity me, and some to relieve me, and I can still discourse, and un∣lesse I list they have not taken away my merry countenance, and my cheerful spirit, and a good conscience: they still have left me the providence of God, and all the promises of the Gospel, and my Religion, and my hopes of Heaven, and my charity to them too: and still I sleep, and digest, I eat and drink, I reade and meditate, I can walk in my Neighbours plea∣sant fields, and see the varieties of natural beauties, and delight in all that in which God delights, that is, in vertue and wisdom, in the whole creation, and in God himself: and he

that hath so many causes of joy, and so great, is very much in love with sorrow and peevishness, who loses all these pleasures, and chooses to sit down upon his little handful of thorns: such a person were fit to bear N••ro company in his funeral sorrow for the losse of one of P••ppea s hairs, or help to mourn for Lesbia's sparrow: and because he loves it, he deserves to starve in the midst of plenty, and to want comfort while he is encircled with blessings.

4. Enjoy the present whatsoever it be, and be not sollicitous for the future: for if you take your foot from the present standing,* 1.154 and thrust it forward to∣ward to morrows event, you are in a restlesse condition: it is like re∣fusing to quench your present thirst by fearing you shall want drink the next day. If it be well to day, it is madnesse to make the present miserable by fearing it may be ill to morrow, when your belly is full of to dayes dinner to fear you shall want the next dayes supper: for it may be you shall not, and then to what purpose was this dayes afflicti∣on? But if to morrow you shall want,* 1.155 your sorrow will come time enough, though you do not hasten it; let your trouble tarry till its own day comes. But if it chance to be ill to day do not increase it by the care of to morrow. Enjoy the blessings of this day, if God sends them, and the evils of it bear pa∣tiently and sweetly: for this day is only ours, we are dead to yesterday, & we are not yet born to y^e morrow.

He therefore that enjoyes the present, if it be good, enjoyes as much as is possible: and if onely that dayes trouble leans upon him, it is singular and finite. Sufficient to the day (said Christ) is the evil thereof. Sufficient, but not in∣tolerable: but if we look abroad and bring in∣to one dayes thoughts the evil of many, cer∣tain and uncertain, what will be, and what will never be, our load will be as intolerable as it is unreasonable. To reprove this instrument of discontent, the Ancients fained that in Hell stood a man twisting a rope of Hay, and still he twisted on suffering an Asse to eat up all that was finished: so miserable is he who thrusts his passions forward towards future e∣vents, and suffers all that he may enjoy to be lost and devour d by folly and inconsideration, thinking nothing fit to be enjoyed but that which is not, or cannot be had. Just so, many young persons are loath to dye, and therefore desire to live to old age, and when they are come thither, are troubled that they are come to that state of life to which before they were come, they were hugely afraid they should ne∣ver come.

5. Let us prepare our mindes against chan∣ges, alwayes expecting them, that we be not surprized when they come: For nothing is so great an enemy to tranquillity and a contented spirit, as the amazement and confusions of un∣readinesse and inconsideration: and when our fortunes are violently chang'd, our spirits are unchang'd, if they alwayes stood, in the Suburbs and expectation of sorrowes. O Death, how bit∣ter art thou to a man that is at rest in his possessions: and to the Rich Man who had promised to himself ease and fulnesse for many years, it was

a sad arrest that his soul was surprized the first night: but the Apostles who every day knockt at the gate of death, and looked upon it conti∣nually, went to their Martyrdom in peace and evennesse.

6. Let us often frame to our selves & repre∣sent to our considerations the images of those blessings we have, just as we usually under∣stand them when we want them. Consider how desirable health is to a sick man, or liber∣ty to a prisoner; and if but a fit of the tooth∣ach seizes us with violence, all those troubles which in our health afflicted us, disband in∣stantly and seem inconsiderable. He that in his health is troubled that he is in debt, and spends sleeplesse nights, and refuses meat because of his infelicity, let him fall into a fit of the Stone or a high Feaver, despises the arrest of all his first troubles, and is as a man unconcerned. Re∣member then that God hath given thee a bles∣sing, the want of which is infinitely more trou∣ble then thy present debt, or poverty or losse; and therefore is now more to be valued in the possession, and ought to out-weigh thy trou∣ble. The very privative blessings, the blessings of immunity, safeguard, liberty and integrity which we commonly enjoy, deserve the thanks∣giving of a whole life. If God should send a Cancer upon thy face, or a Wolfe into thy side, if he should spread a crust of Leprosie upon thy skin, what wouldst thou give to be but as now thou art? Wouldest thou not on that condition be as poor as I am? or as the meanest of thy brethren? Would you not choose your present losse or affliction as a thing extremely eligible, and a redemption to thee if thou mightest exchange the other for this?

Thou art quit from a thousand calamities, eve∣ry one of which if it were upon thee would make thee insensible of thy present sorrow: and therefore let thy joy (which should be as great for thy freedom from them, as is thy sad∣nesse when thou feelest any of them) do the same cure upon thy discontent. For if we be not extremely foolish or vain, thanklesse or sencelesse, a great joy is more apt to cure sor∣row and discontent, then a great trouble is. I have known an affectionate wife when she hath been in fear of parting with her beloved Husband, heartily desire of God his life or so∣ciety upon any conditions that were not sin∣ful; and choose to beg with him, rather then to feast without him: and the same person hath upon that consideration born poverty nobly, when God hath heard her prayer in the other matter: What wise man in the world is there who does not prefer a small fortune with peace before a great one with contention, and war and violence? and then he is no longer wise if he alters his opinion when he hath his wish.

7. If you will secure a contented spirit, you must measure your desires by your fortune and condition,* 1.156 not your fortunes by your desires. That is, be governed by your needs not by your fancy; by Nature, not by evil customes and ambitious principles. He that would shoot an arrow out of a Plow, or hunt a Hare with an Elephant, is not unfortunate for missing the mark or prey; but he is foolish for choosing such unapt instruments: and so is he that runs after his content with appetites not springing from natural needs, but from artificial, phan∣tastical and violent necessities: These are not to be satisfied; or if they were, a man hath

chosen an evill instrument towards his content: Nature did not intend rest to a Man by filling of such desires. Is that Beast better that hath two or three Mountains to graze on, then a little Bee that feeds on Dew or Manna, and lives upon what falls every morning from the Store-houses of Heaven Clouds and Providence:* 1.157 Can a Man quench his thirst better out of a River then a full Urn, or drink better from the Foun∣tain when it is finely paved with Marble, then when it swels over the green Turfe? Pride and artificial glutto∣nies do but adulterate Nature, making our diet healthlesse, our appetites impatient and unsatisfiable, and the taste mixt, phantastical, and meretricious. But that which we miscal poverty, is indeed Na∣ture: and its proportions are the just mea∣sures of a Man, and the best instruments of con∣tent: But when we create needs that God or Nature never made, we have erected to our selves an infinite stock of trouble that can have no period.

Sempronius complained of want of clothes, and was much troubled for a new suit, be∣ing ashamed to appear in the Theatre with his Gown a little thread-bare: but when he got it and gave his old clothes to Codrus, the poor man was ravisht with joy, and went and gave God thanks for his new purchase:

and Codrus was made richly fine and cheerfully warm by that which Sempronius was asham'd to wear; and yet their natural needs were both alike, the difference onely was, that Sempronius had some artificial and phantastical necessities superinduced, which Codrus had not; and was harder to be reliev'd, and could not have joy at so cheap a rate; because the one liv'd ac∣cording to Nature, the other by Pride and ill customes, and measures taken by other mens eyes and tongues, and artificial needs. He that propounds to his fancy things greater then himself, or his needs, and is discontent and troubled when he fails of such purchases, ought not to accuse Providence, or blame his fortune but his folly. God and Nature made no more needs then they mean to satisfie: and he that will make more must look for satisfaction where he can.

8. In all troubles and sadder accidents, let us take sanctuary in Religion, & by innocence cast out anchors for our souls to keep them from shipwrack, though they be not kept from storm.* 1.158 For what Philosophy shall comfort a Villane that is haled to the rack for murdering his Prince; or that is broken upon the wheele for Sacriledge: his cup is full of pure and un∣mingled sorrow: His body is rent with tor∣ment, his name with ignominy, his soul with shame and sorrow which are to last eternally: but when a man suffers in a good cause, or is afflicted and yet walks not perversly with his God, then, Anytus and Melitus may kill me, but they cannot hurt me; then S. Pauls character is en∣graved in the forehead of our fortune: We are troubled on every side,* 1.159 bu•• not distressed, perplexed, but not in despair, persecuted, but not forsaken, cast

down, but not destroyed: and who is he that will harm you if ye be followers of that which is good?* 1.160 For indeed every thing in the World is indif∣ferent but sin: and all the scorchings of the Sun are very tolerable in respect of the burn∣ings of a Feaver or a Calenture. The greatest evils are from within us: and from our selves also we must look for our greatest good; for God is the Fountain of it, but reaches it to us by our own hands; and when all things look sadly round about us, then only we shall finde how excellent a fortune it is to have God to friend; and of all friendships that onely is cre∣ated to support us in our needs. For it is sin that turns an Ague into a Feaver, and a Feaver to the Plague, fear into despair, anger into rage, and losse into madnesse, and sorrow to a∣mazement and confusion: but if either we were innocent, or else by the sadnesse are made penitent, we are p••t to School, or in∣to the Theatre, either to learn how, or else actually to combat for a Crown; the accident may serve an end of mercy, but is not a Mes∣senger of wrath.

Let us not therefore be governed by exter∣nal and present, and seeming things; nor let us make us the same judgement of things, that common & weak understandings do; nor make other men, & they not the wisest, to be judges of our felicity, so that we be happy or miserable as they please to think us; but let reason and experience, and religion, and hope relying upon the Divine promises be the measure of our judgement.* 1.161 No wise man did ever de∣scribe felicity without vertue: and no good man did ever think vertue could depend upon the variety of a good or bad fortune. It is no evil

to be poor, but to be vitious and impatient.

Means to obtain content by way of consideration.

To these exercises and spiritual instruments if we adde the following considerations con∣cerning the nature and circumstances of hu∣mane chance, wee may better secure our peace. For as to children who are afraid of vain Images, we use to perswade confidence by making them to handle and look neerer such things, that when in such a familiari∣ty they perceive them innocent, they may overcome their fears: so must timorous, phantastical, sad and discontented persons be treated; they must be made to consider and on all sides to look upon the accident, and to take all its dimensions, and consider its consequences, & to behold the purpose of God, and the common mistakes of men, and their e∣vil sentences they usually passe upon them; For then we shall perceive that like Colts and un∣manag'd Horses we start at dead bones and livelesse blocks, things that are unactive as they are innocent. But if we secure our hopes and our fears, and make them moderate and within government, we may the sooner over∣come the evil of the accident: for nothing that we feel is so bad as what we fear.

* 1.1621. Consider that the universal providence of God hath so ordered it, that the good things of Nature and Fortune are divided, that we may know how to bear our own and relieve each others wants and imperfections. It is not for a Man, but for a God to have all excellen∣cies and all felicities. He supports my pover∣ty with his wealth, I counsel and instruct him with my learning and experience. He hath

many friends, I many children: He hath no Heir, I have no inheritance: and any one great blessing together with the common portions of Nature and necessity is a fair fortune, if it be but health or strength, or the swiftnesse of Ahimaaz. For it is an unreasonable discontent to be troubled that I have not so good Cocks, or Dogs, or Horses as my Neighbour, being more troubled that I want one thing that I need not, then thankfull for having recei∣ved all that I need. Nero had this disease, that he was not content with the fortune of the whole Empire, but put the Fidlers to death for being more skilful in the trade then he was: and Dionysius the elder, was so an∣gry at Philoxenus for singing, and with Plato for disputing better then he did, that he sold Pla∣to a Slave into Aegina, and condemned the other to the Quarries.

This consideration is to be enlarged by ad∣ding to it that there are some instances of fortune and a fair condition that cannot stand with some others, but if you desire this, you must lose that, and unlesse you be content with one, you lose the comfort of both. If you covet Learning, you must have leisure and a retired life: if to be a Polititian, you must go abroad and get experience and do all businesses, and keep all company, and have no leisure at all. If you will be rich, you must be frugal: If you will be popular, you must bee bountiful: If a Philosopher, you must despise riches. The Greek that design d to make the most exquisite picture that could be imagined fancyed the eye of Chion••, and the hair of Paegnium, and Tarsia's lip, and Philenium's chinne, and the forehead os

Delphia, and set all these upon Milphidippas neck, and thought that he should out do both Art and Nature. But when he came to view the proportions he found that what was excellent in Tarsia did not agree with the other excel∣lency of Philenium; and although singly they were rare pieces, yet in the whole they made a most ugly face. The dispersed excellencies and blessings of many men, if given to one would not make a handsome, but a monstrous fortune. Use therefore that faculty which Nature hath given thee, and thy education hath made actual, and thy calling hath made a duty: but if thou desirest to be a Saint, refuse not his persecution: If thou wouldest be famous as Epaminondas or Fabricius, ac∣cept also of their poverty, for that added lustre to their persons and envy to their for∣tune, and their vertue without it could not have been so excellent. Let Euphorion sleep quietly with his old rich Wife: and let Me∣dius drink on with Alexander: and remember, thou canst not have the riches of the first, un∣lesse you have the old Wife too; nor the fa∣vour which the second had with his Prince, unlesse you buy it at his price * 1.163, that is, pay thy sobriety down at first, and thy health a little after; and then their condition though it look d splendidly, yet when you handle it on all sides, it will prick your fingers.

2. Consider how many excellent perso∣nages in all Ages have suffered as great or greater calamities then this which now tempts thee to impatience. Agis was the most no∣ble of the Greeks, and yet his Wife bore a Childe by Alcibiades: and Philip was Prince of I••urea, and yet his Wife run away with his Bro∣ther

Herod into Galilee: and certainly in a great fortune that was a great calamity. But these are but single instances. Almost all the ages of the world have noted that their most eminent Scholers were most eminently poor, some by choice, but most by chance, and an inevitable decree of providence: And in the whole sex of women God hath decreed the sharpest pains of childebirth, to show that there is no state exempt from sorrow, and yet that the weakest, persons have strengths more then enough to bear the greatest evil: and the greatest Queens and the Mothers of Saints and Apostles, have no charter of exemption from this sad sen∣tence. But the Lord of men and Angels was also the King of sufferings; and if thy course robe trouble thee, remember the swadling clothes of Jesus: if thy bed be uneasy, yet it is not worse than his Manger; and it is no sadnesse to have a thin table, if thou callest to minde that the King of heaven and earth was fed with a little breast milk; and yet be∣sides this he suffered all the sorrows which we deserved. We therefore have great reason to sit down upon our own hearths, and warme our selves at our own fires, and feed upon con∣tent at home: for it were a strange pride to expect to be more gently treated by the Divine providence then the best and wisest men, then Apostles and Saints, nay, then the son of the Eternal God, the heir of both the worlds.

This Consideration may be enlarged by sur∣veying all the states and families of the world: and he * 1.164 that at once saw Aegina and Megara, Pyraeus and Corinth lye gasping in their ru∣ines, and almost buried in their own heaps had reason to blame Cicero for mourning impatient∣ly

the death of one woman. In the most beau∣teous and splendid fortune there are many cares and proper interruptions and allayes; In the fortune of a Prince there is not the course robe of beggery; but there are infinite cares: and the * 1.165 Judge sits upon the Tribunal with great ceremony and ostenta∣tion of fortune, and yet at his house, or in his breast there is something that causes him to sigh deeply. Pit∣tacus was a wise and valiant man, but his wife overthrew the Table when he had invited his friends: upon which the good man to ex∣cuse her incivility and his own mis∣fortune said, that every man had one evil, and he was most happy that had but that alone; And if nothing else happens, yet sicknesses so often do imbitter the fortune and content of a family, that a Physi∣cian in a few years, and with the practise upon a very few families, gets experience enough to minister to almost all diseases.

3. There are many accidents which are esteemed great calamities, and yet we have reason enough to bear them well and uncon∣cernedly; for they neither touch our bodies nor our souls: our health and our vertue re∣mains intire, our life and our reputation. It may be I am slighted, or I have received ill language, but my head akes not for it, nei∣ther hath it broke my thigh, nor taken away my vertue, unlesse I lose my charity or my patience. Inquire therefore what you are the worse either in your soul or in your body, for what hath happened: for upon this very, stock many evils will disappeare, since the body

and the soul make up the whole man: and when the daughter of Stilpo proved a wanton,* 1.166 he said it was none of his sin, and therefore there was no reason it should be his misery: And if an enemy hath taken all that from a Prince whereby he was a King; he may refresh himself by considering all that is left him, whereby he is a man.

4. Consider that sad accidents and a state of affliction is a School of vertue: it reduces our spirits to sobernesse, and our counsels to moderation; it corrects levity, and interrupts the confidence of sinning. It is good for me (said David) that I have been afflicted,* 1.167 for thereby I have learned thy Law. And I know (O Lord) that thou of very faithfulnesse hast caused me to be troubled. For God, who in mercy and wisdom governs the world, would never have suffered so many sadnesses, and have sent them especially to the most vertuous and the wisest men, but that he intends they should be the seminary of comfort, the nursery of vertue, the exercise of wisdom, the tryal of patience, the venturing for a crown, and the gate of glory.

5. Consider that afflictions are oftentimes the occasions of great temporal advantages: and we must not look upon them as they sit down heavily upon us, but as they serve some of Gods ends, and the purposes of universal Providence: And when a Prince fights justly, and yet unprosperously, if he could see all those reasons for which God hath so ordered it, he would think it the most rea∣sonable thing in the world, and that it would be very ill to have it otherwise. If a man could

have opened one of the pages of the Divine counsel, and could have seen the event of Io∣sephs being sold to the Merchants of Amalek, he might with much reason have dried up the young mans tears: and when Gods purposes are opened in the events of things, as it was in the case of Ioseph, when he sustained his Fa∣thers family and became Lord of Egypt, then we see what ill judgement we made of things, and that we were passionate as chil∣dren, and transported with sence and mistaken interest. The case of Themistocles was almost like that of Ioseph, for being banished into Egypt, he also grew in favour with the King, and told his wife, He had been undone, unlesse he had been undone. For God esteems it one of his glories that he brings good out of evil, and therfore it were but reason we should trust God to govern his own world as he pleases: and that we should patiently wait till the change cometh, or the reason be discovered.

And this consideration is also of great use to them who envy at the prosperity of the wic∣ked, and the successe of Persecutors, and the baits of fishes, and the bread of dogs. God fails not to sow blessings in the long furrows which the plowers plow upon the back of the Church: and this successe which troubles us will be a great glory to God, and a great bene∣fit to his Saints and servants, and a great ruine to the Persecutors, who shall have but the for∣tune of Theramenes one of the thirty Tyrants of Athens, who scap'd when his house fell up∣on him, and was shortly after put to death with torments by his Collegues in the Tyranny.

To which also may be added that the great evils w^ch happen to the best and wisest men are

one of the great arguments, upon the strength of which we can expect felicity to our souls, and the joyes of another world. And certain∣ly they are then very tolerable and eligible, when with so great advantages they minister to the faith and hope of a Christian. But if we consider what unspeakable tortures are pro∣vided for the wicked to all eternity, we should not be troubled to see them prosperous here, but rather wonder that their portion in this life is not bigger, and that ever they should be sick, or crossed, or affronted, or troubled with the contradiction and disease of their own vices, since if they were fortunate beyond their own ambition it could not make them re∣compence for one houres torment in Hell, which yet they shall have for their eternall portion.

After all these considerations deriving from sence and experience, grace and reason, there are two remedies still remaining, and they are Necessity and Time.

6. For it is but reasonable to bear that acci∣dent patiently which God sends, since im∣patience does but intangle us like the fluttering of a bird in a net, but cannot at all ease our trouble, or prevent the accident: it must be run thorough, and therefore it were better we compose our selves to a patient,* 1.168 then to a trou∣bled and miserable suffering.

7. But however, if you will not otherwise be cured, time at last will do it alone; and then consider, do you mean to mourne alwayes, or but for a time? If alwayes; you are miserable and foolish. If for a time; then why will you not apply those reasons to your grief at first, with which you will cure it at

last: or if you will not cure it with reason, see how little of a man there is in you, that you suffer time to do more with you then reason or religion: you suffer your selves to be cured just as a beast, or a tree is; let it alone and the thing will heal it self; but this is neither ho∣nourable to thy person, nor of reputation to thy religion. However be content to bear thy calamity, because thou art sure in a litle time it will sit down gentle and easy: For to a mortal man no evil is immortal: And here let the worst thing happen that can, it will end in death, and we commonly think that to be neer enough.

8. Lastly, of those things which are rec∣koned amonstg evils, some are better then their contraries; and to a good man the very worst is tolerable.

Poverty or a low For••une.

1. Poverty is better then riches, and a mean fortune to be chosen before a great and splendid one. It is indeed despised and makes men contemptible: it exposes a man to the insolence of evil persons, and leaves a man defencelesse: it is alwayes suspected: its stories are accounted lies, and all its coun∣sells follyes: it puts a man from all im∣ployment: it makes a mans discourses te∣dious, and his society troublesome. This is the worst of it: and yet all this and ••arre worse then this the Apostles suffered for being Christians; and Christianitie it selfe may be esteemed an affliction as well as poverty, if this be all ••hat can be said a∣gainst it; for the Apostles and the most eminent Christians were really poor, and

were used contemptuously: and yet, that po∣verty is despised may be an argument to com∣mend it,* 1.169 if it be despised by none but per∣sons vitious and ignorant. However, certain it is that a great fortune is a great vanity, and riches is nothing but danger, trouble, and temptation; like a garment that is too long, and bears a train; not so useful to one, but it is troublesome to two; to him that bears the one part upon his shoulders; and to him that bears the other part in his hands: But pover∣ty is the sister of a good minde, the parent of sober counsels and the nurse of all vertue.

For, what is it that you admire in the for∣tune of a great King? Is it that hee al∣wayes goes in a great company? You may thrust your self into the same croud, or goe often to Church, and then you have as great a company as he hath, and that may upon as good ground please you as him, that is, justly neither: for so im∣pertinent and uselesse pomp, and the other circumstances of his distance, are not made for him, but for his Subjects, that they may learne to separate him from common usages, and be taught to be governed.* 1.170 But if you looke upon them as fine things in themselves, you may quickly alter your opinion when you shall consider that they cannot cure the toothach, nor make one wise, or fill the belly, or give one nights sleep, (though they help to break many) nor satisfying any appetite of Nature, or Rea∣son, or Religion: but they are states of great∣nesse which onely makes it possible for a Man to be made extremely miserable. And it was long agoe observed by the Greeke

Tragedians, and from them by Arrianus,* 1.171 saying,

That all our Tragedies are of Kings and Princes, and rich or ambiti∣ous personages, but you ne∣ver see a poor man have a part, unlesse it be as a Cho∣rus, or to fill up the Scenes, to dance or to be derided: but the Kings and the great Generals; First (sayes he) they begin with joy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 crown the houses: but about the third or fourth Act, they cry out, O Ci∣theron why didst thou spare my life to reserve me for this more sad calamity?

And this is really true in the great accidents of the World: for a great estate hath great crosses, and a mean fortune hath but small ones. It may be the poor man loses a Cow (for if his Childe dyes he is quit of his biggest care) but such an acci∣dent in a rich and splendid Family doubles up∣on the spirits of the parents: Or it may be the poor man is troubled to pay his rent, and that's his biggest trouble: but it is a bigger care to secure a great fortune in a troubled estate, or with equal greatnesse, or with the circumstan∣ces of honour, and the nicenesse of reputation to defend a Law-suit: and that which will se∣cure a common mans whole estate, is not e∣nough to defend a great mans honour.

And therefore it was not without mystery observ'd among the Ancients,* 1.172 that they who made gods of gold and silver, of hope and fear, peace and fortune, Garlick and Onions, Beasts and Serpents, and a quartan Ague, yet never deified money: meaning, that however wealth was admired by common or abused under∣standings;

yet from riches, that is, from that proportion of good things which is beyond the necessities of Nature, no moment could be ad∣ded to a mans real content or happinesse. Corn from Sardinia, herds of Calabrian cattel, mea∣dows through which pleasant Liris glides,* 1.173 silkes from Tyrus, and golden Chalices to drown my health in, are nothing but instru∣ments of vanity or sinne, and suppose a dis∣ease in the soul of him that longs for them, or admires them: And this I * 1.174 have other∣where represented more largely; to which I here adde, that riches have very great dan∣gers to their souls, not onely who covet them, but to all that have them. For if a great per∣sonage undertakes an action passionately, and upon great interest, let him manage it in∣discreetly, let the whole designe be unjust, let it be acted with all the malice and impo∣tency in the World, he shall have enough to flatter him, but not enough to reprove him. He had need be a bold man that shall tell his Patron, he is going to Hell; and that Prince had need be a good man that shall suffer such a Monitor: And though it bee a strange kinde of civility and an evil dutifulnesse in Friends and Relatives to suffer him to pe∣rish without reproofe or medicine, rather then to seem unmannerly to a great sinner, yet it is none of their least infelicities, that their wealth and greatnesse shall put them into sinne, and yet put them past reproof. I need not instance in the habitual intem∣perance of rich Tables, nor the evil accidents and effects of fulnesse; pride and lust, wan∣tonnesse and softnesse of disposition, huge talking, and an imperious spirit, despite of

Religion, and contempt of poor persons: At the best, it is a great temptation for a man to have in his power whatsoever he can have in his sensual desires;* 1.175 and therefore riches is a blessing like to a present made of a whole Vintage to a Man in a Hectick Feaver; he will be much tempted to drink of it, and if he does he is in∣flam d, and may chance to dye with the kindnesse.

Now besides what hath been already noted, in the state of poverty there is nothing to be accounted for, but the fear of wanting neces∣saries, of which if a man could be secured, that he might live free from care, all the o∣ther parts of it might be reckoned amongst the advantages of wise and sober persons, rather then objections against that state of fortune.

But concerning this I consider, that there must needs be great security to all Christi∣ans, since CHRIST not onely made ex∣presse promises that we should have suffici∣ent for this life; but also took great pains and used many arguments to create confi∣dence in us: and such they were which by their own strength were sufficient, though you abate the authority of the Speaker. The Sonne of GOD told us, his Father takes care of us: Hee that knew all his Fathers counsels and his whole kindnesse towards mankinde, told us so. How great is that truth, how certain, how necessary, which CHRIST himself proved by arguments. The excellent words and most comfortable sen∣tences which are our Bills of Exchange, up∣on the credit of which we lay our cares down, and receive provisions for our need, are these.

Take no thought for your life what ye shall eat or what ye shall drink,* 1.176 nor yet for your body what ye shall put on. Is not the life more then meat, and the body then raiment? Behold the fowls of the air, for they sow not neither do they reap, nor gather into barns, yet your heavenly Fa∣ther feedeth them. Are ye not much better then they? which of you by taking thought can adde one cubit to his stature? And why take ye thought for raiment? Consider the Lillies of the field, how they grow: They toil not, neither do they spin, and yet I say unto you, that even Solomon in all his glory, was not arayed like one of these. Therefore if God so clothe the grasse of the field which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, what shall we eat, or what shall we drink, or wherewithall shall we be clothed? (for after all these things do the Gentiles seek;) For your heavenly Father know∣eth that ye have need of all these things. But seek ye first the kingdom of God, and his righte∣ousnesse, and all these things shall bee added unto you. Take therefore no thought for the mor∣row: for the morrow shall take thought for the things of it self: sufficient to the day is the evil thereof.

The same discourse is repeated by S. Luke: and accordingly our duty is ur∣ged and our confidence abetted by the Disci∣ples of our Lord,* 1.177 in divers places of holy Scrip∣ture. So S. Paul, Be careful for nothing, but in every thing by prayer and supplication with thanks∣giving, let your request be made known unto God: And againe, Charge them that are rich in this world that they bee not high minded, nor trust in uncertaine riches, but in the living GOD▪ who giveth us richly all things to enjoy: and

and yet again, Let your conversation be without covetousnesse, and be content with such things as ye have; for he hath said, I will never leave thee nor forsake thee: So that we may boldly say, the Lord is my helper. And all this is by S. Pe∣ter summed up in our duty, thus: Cast all your care upon him, for he careth for you: Which words he seems to have borrowed out of the 55 Psalm, verse 23. where David saith the same thing almost in the same words; To which I onely adde the observation made by him, and the argument of experience; I have been young and now am old, and yet saw I never the righteous forsaken, nor his seed begging their bread. And now after all this, a fearlesse confidence in God and concerning a provision of neces∣saries is so reasonable that it is become a du∣ty; and he is scarce a Christian whose faith is so little as to be jealous in God and suspitious concerning meat and clothes: that man hath nothing in him of the noblenesse or confidence of Charity.

Does not God provide for all the birds and beasts and fishes? Do not the sparrows fly from their bush, & every morning finde meat where they laid it not? Do not the young ravens call to God and he feeds them? and were it reaso∣nable that the sons of the family should fear the Father would give meat to the chickens and the servants, his sheep and his dogs, but give none to them? He were a very ill Father that should do so: or he were a very foolish son that should think so of a good Father. * But besides the reasonablenesse of this faith and this hope; we have infinite experience of it. How innocent, how carelesse, how secure is Infancy? and yet how certainly provided

for! we have lived at Gods charges all the dayes of our life, and have (as the Italian pro∣verb sayes) set down to meat at the sound of a bell; and hitherto he hath not failed us: we have no reason to suspect him for the future; we do not vse to serve men so; and lesse time of tryal creates great confidences in us towards them who for twenty years together never broke their word with us: and God hath so ordered it that a man shall have had the expe∣rience of many years provision, before he shall understand how to doubt: th••t he may be pro∣vided for an answer against the temptation shall come, and the mercies felt in his childehood, may make him fear lesse when he is a man. * Adde to this that God hath given us his holy Spirit; he hath promised heaven to us; he hath given us his son; and we are taught from Scripture to make this inference from hence, How should not he with him give us all things else?

The Charge of many Children.

We have a title to be provided for as we are Gods creatures: another title as we are his Children: another because God hath promi∣sed: and every of our children hath the same title; and therefore it is a huge folly and infi∣delity to be troubled and full of care because we have many children. Every childe we have to feed is a new revenue, a new title to Gods care and providence; so that many children are a great wealth: and if it be said they are chargeable, it is no more then all wealth & great revenues are. For what difference is it? Titius keeps ten ploughs, Cornelia hath ten children: He hath land enough to imploy, and to feed all his hindes; ••he blessings, and promises, and

the provisions & the truth of God to maintain all her children. His hindes and horses eat up all his corn, and her children are sufficiently maintained with her little. They bring in and eat up; and she indeed eats up, but they also bring in from the store houses of heaven, and the granaries of God: and my children are not so much mine as they are Gods: he feeds them in the womb by wayes secret & insensible; and would not work a perpetual miracle to bring them forth, and then to starve them.

Violent necessities.

But some men are highly tempted, and are brought to a strait, that without a miracle they cannot be relieved, what shall they do? It may be their pride or vanity hath brought the necessity upon them, and it is not a need of Gods making; and if it be not they must cure it themselves by lessening their desires, and moderating their appetites; and yet if it be innocent though unnecessary, God does usually relieve such necessities; and he does not onely upon our prayers grant us more then he promised of temporal things: but also he gives many times more then we ask. This is no object for our faith, but ground enough for a temporal and prudent hope: and if we fail in the particular, God will turn it to a big∣ger mercy, if we submit to his dispensation, and adore him in the denyal. But if it be a matter of necessity, let not any man by way of impatience cry out, that God will not work a miracle; for God by miracle did give meat and drink to his people in the wilderness, of which he had made no particular promise in any Co∣venant: and if all natural means fail, it is cer∣tain

that God will rather work a miracle then break his word: He can do that, He can∣not do this. Onely we must remember that our portion of temporal things is but food and raiment: God hath not promised us coaches and horses, rich houses and jewels, Tyrian silks and Persian carpets; neither hath he pro∣mised to minister to our needs in such circum∣stances as we shall appoint, but such as him∣self shall choose. God will enable either thee to pay thy debt (if thou beggest it of him) or else he will pay it for thee, that is, take thy desire as a discharge of thy duty, and pay it to thy Creditor in blessings, or in some secret of his providence. It may be he hath laid up the corn that shall feed thee, in the granary of thy Brother; or will clothe thee with his wool; he enabled Saint Peter to pay his Gabel, by the ministery of a fish; and Elias to be waited on by a crow, who was both his mi∣nister, and his steward for provisions: and his Holy Son rode in triumph upon an asse that grazed in another mans pastures. And if God gives to him the dominion and reserves the use to thee, thou hast the better half of the two; but the charitable man serves God and serves thy need; and both joyn to provide for thee, and God blesses both. But if he takes away the flesh-pots from thee, he can also alter the appetite, and he hath given thee power and commandment to restrain it: and if he lessens the revenue, he will also shrink the necessity; or if he gives but a very little, he will make it go a great way: or if he sends thee but course diet, he will blesse it and make it healthful, and can cure all the anguish of thy povertie by giving

thee patience, and the grace of contented∣nesse. For the grace of God secures you of provisions, and yet the grace of God feeds and supports the spirit in the want of provisions: and if a thin table be apt to enfeeble the spirits of one used to feed better, yet the cheerful∣nesse of a spirit that is blessed will make a thin table become a delicacy, if the man was as well taught as he was fed, and learned his duty when he received the blessing. Poverty therefore is in some sences eligible and to be preferred before riches, but in all sences it is very tolerable.

Death of Children, or neerest Relatives and Friends.

There are some persons who have been noted for excellent in their lives and passions, rarely innocent, and yet hugely penitent for indiscre∣tions and harmlesse infirmities, such as was Paulina one of the ghostly children of S. Hie∣rom, and yet when any of her children dyed she was arrested with a sorrow so great as brought her to the margent of her grave. And the more tender our spirits are made by Religion, the more easy we are to let in grief, if the cause be innocent, and be but in any sence twisted with piety and due affections. * To cure which we may consider that al the world must die, & ther∣fore to be impatient at the death of a person concerning whom it was certain and known that he must die, is to mourn because thy friend or childe was not born an Angel, and when thou hast a while made thy self miserable by an importunate and uselesse grief, it may be thou shalt die thy self, and leave others to their choice whether they will mourn for thee or no: but by that time it will appear how imperti∣nent

that grief was which served no end of life, and ended in thy own funeral. But what great matter is it, if sparks fly upward, or a stone falls into a pit, if that which was combustible be burned, or that which was liquid be melted, or that which is mortal do die? It is no more then a man does every day; for every night death hath gotten possession of that day, and we shall never live that day over again; and when the last day is come there are no more dayes left for us to die. And what is sleeping and waking, but living and dying? what is Sping and Autumne, youth and old age, morn∣ing and evening, but real images of life and death, and really the same to many considerable effects and changes?

Vntimely death.

But it is not mere dying that is pretended by some as the cause of their impatient mourn∣ing; but that the childe died young, before he knew good and evil; his right hand from his left, and so lost all his portion of this world, and they know not of what excellency his por∣tion in the next shall be. * If he dyed young, he lost but little, for he understood but little, and had not capacities of great pleasures, or great cares: but yet he dyed innocent and before the sweetnesse of his soul was deflour d and ravished from him by the flames and fol∣lies of a forward age: he went out from the dining-rooms before he had fallen into errour by the intemperance of his meat or the deluge of drink: and he hath obtain'd this favour of God, that his soul hath suffered a lesse impri∣sonment, and her load was sooner taken o••f that he might with lesser delayes goe and converse

with immortal spirits: and the babe is taken into Paradise before he knows good and evil, (For that knowledge threw our great Father out) and this ignorance returns the childe thi∣the. * But (as concerning thy own particular) remove thy thoughts back to those dayes in which thy childe was not born, and you are now but as then you was, and there is no diffe∣rence but that you had a son born, and if you reckon that for evil, you are unthankful for the blessing; if it be good, it is better that you had the blessing for a while then not at all, and yet if he had never been born, this sorrow had not been at all: but be no more displeased at God for giving you the blessing for a while, then you would have been if he had not given it at all; and reckon that intervening blessing for a gain, but account it not an evil; and if it be a good, turn it not into sorrow and sadnesse. * But if we have great reason to complain of the calamities and evils o•• our life, then we have the lesse reason to grieve that those whom we loved, have so small a portion of evil as∣signed to them. And it is no small advantage, that our children dying young receive: for their condition of a blessed immortality is ren∣dred to them secure by being snatcht from the dangers of an evil choice and carried to their little cells of felicity, where they can weep no more. And this the wisest of the Gentiles understood well, when they forbade any offe∣rings or libations to be made for dead infants, as was usual for their other dead; as believing they were entred into a secure possession, to which they went with no other condition, but that they passed into it thorough the way of mortality, and for a few moneths wore an uneasy

garment. And let weeping parents say, if they do not think that the evils their little babes have suffered are suf••icient. If they be, why are they troubled that they were taken from those many and greater, which in succeeding years are great enough to try all the reason and religion which art and nature, and the grace of God hath produc'd in us, to enable us for such sad conten∣tions. And possibly we may doubt concerning men and women, but we cannot suspect that to infants death can be such an evil, but that it brings to them much more good, then it takes them from in this life.

Death unseasonable.

But others can well bear the death of in∣fants: but when they have spent some years of childehood or youth, and are entred into arts, and society, when they are hopeful and pro∣vided for, when the parents are to reap the comfort of all their fears and cares, then it breaks the spirit to loose them. This is true in many; but this is not love to the dead, but to themselves: for they misse what they had flatterd themselves into by hope and opinion: and if it were kindnes••e to the dead, they may consider, that since we hope he is gone to God and to rest, it is an ill expression of our love to them, that we weep for their good for∣tune. For that life is not best which is longest: and when they are descended into the grave, it shall not be inquired how long they have lived, but how well. And yet this shorten∣ing of their dayes is an evil wholly depending upon opinion.* 1.178 For if men did naturally live but twenty years, then we should be satisfied if they dyed about sixteen, or eighteen:

and yet eighteen years now are as long as eighteen years would be then; and if a man were but of a dayes life, it is well if he lasts till even long, and then sayes his compline an hour before the time: and we are pleased and call not that death immature if he lives till seventy: and yet this age is as short of the old periods, before and since the flood, as this youths age (for whom you mourn) is of the present ful∣nesse. Suppose therefore a decree passed upon this person (as there have been many upon all mankinde) and God hath set him a shorter period; and then we may as well bear the immature death of the young man, as the death of the oldest men: for they also are immature and unseasonable in respect of the old periods of many generations. * And why are we trou∣bled that he had arts and sciences before he dyed? or are we troubled that he does not live to make use of them? the first is cause of joy, for they are excellent in order to cer∣tain ends: And the second cannot be cause of sorrow, because he hath no need to use them as the case now stands, being provided for with the provisions of an Angel, and the maner of Eternity. However, the sons and the parents, friends and relatives are in the world, like hours and minutes to a day. The hour comes and must passe; and some stay but minutes, and they also passe, and shall never return again. But let it be considered, that from the time in which a man is con∣ceived, from that time forward to Eternitie he shall never cease to be: and let him dye young or old, still he hath an immortal soul and hath laid down his body onely for a time as that which was the instrument of his trou∣ble

and sorrow, and the scene of sicknesses and disease. But he is in a more noble manner of being, after death, then he can be here▪ and the childe may with more reason be allowed to cry for leaving his mothers womb for this world, then a man can for changing this world for an∣other.

Sudden deaths or violent.

Others are yet troubled at the manner of their childes or friends death He was drowned, or lost his head, or dyed of the plague, and this is a new spring of sorrow: but no man can give a sensible account, how it shall be worse for a childe to dye with drowning in half an hour, then to endure a feaver of one and twenty dayes. And if my friend lost his head, so he did not lose his constancy, and his religion, he dyed with huge advantage.

Being Childelesse.

But by this means I am left without an Heir: Well, suppose that: Thou hast no Heir, and I have no inheritance; and there are many Kings and Emperors that have died childlesse: many Royal lines are extinguished: And Au∣gustus Caesar was forced to adopt his wives son to inherit all the Roman greatnesse. And there are many wise persons that never marryed; and we read no where that any o•• the children of the Apostles did survive their Fathers: and all that inherit any thing of Christs kingdom come to it by Adoption, not by natural inheritance: and to dye without an natural heir is no in∣tolerable evil, since it was sanctified in ••he per∣son of Jesus who dyed a Virgin.

Evil or unfortunate Children.

And by this means we are freed from the greater srorows of having a fool, a swine, or a goat to rule after us in our families: and yet even this condition admits of comfort. For all the wilde Americans are supposed to be the sons of Dodonai••;* 1.179 and the sons of Iacob are now the most scattered and de∣spised people in the whole world. The son of Solomon was but a silly weak man; and the son of Hezekiah was wicked: and all the fools and barbarous people, all the thieves and pirates, all the slaves and mi∣serable men and women of the world a••e the sons and daughters of Noah; and we must not look to be exempted from that portion of sorrow which God gave to No∣ah, and Adam, to Abraham, to Isaack and to Iacob: I pray God send us into the lot of Abra∣ham.* 1.180 But if any thing happens worse to us, it is enough for us that we bear it evenly.

Our own death.

And how if you were to die your self? you know you must. Onely be ready for it, by the prepa∣rations of a good life;* 1.181 and then it is the great∣est good that ever happened to thee: else there is nothing that can comfort you. But if you have served God in a holy life, send away the women and the weepers, tell them it is as much intem∣perance to weep too much, as to laugh too much: and when thou art alone, or with fitting company, dye as thou shouldest; but do not dye impatiently and like a fox catch'd in a trap. For if you fear death you shall never the more avoid it, but you make it miserable. Fannius that

kild himself for fear of death, dyed as certain∣ly, as Portia that eat burning coals, or Cato that cut his own throat.* 1.182 To dye is necessary and natural, and it may be honourable: but to dye poorly, and basely, and sinfully, that alone is it, that can make a man unfortunate. No man can be a slave, but he that fears pain, or fears to die. To such a man nothing but chance and peaceable times can secure his du∣ty, and he depends upon things without, sor his felicity; and so is well but during the pleasure of his enemy, or a Thief, or a Tyrant, or it may be, of a dog, or a wilde bull.

Prayers for the several Graces and parts of Christian Sobriety.

A Prayer against Sen∣suality.

O Eternal Father, thou that sittest in Hea∣ven invested with essential Glories and Divine perfections, fill my soul with so deep a sence of the excellencies of spiritual and heavenly things, that my affections being wean∣ed from the pleasures of the world, and the false

allurements of sin, I may with great severity and the prudence of a holy discipline and strict desires, with clear resolutions and a free spi∣rit have my conversation in Heaven and hea∣venly imployments; that being in affections as in my condition a Pilgrim and a stranger here, I may covet after and labour for an a∣biding city, and at last may enter into and for ever dwell in the Coelestial Jerusalem which is the mother of us all, through Jesus Christ our Lord. Amen.

For Temperance.

O ALmighty God and gracious Father of Men, and Angels, who openest thy hand and fillest all things with plenty, and hast provided for thy servant sufficient to satisfie all my needs: teach me to use thy creatures so∣berly and temperately, that I may not with loads of meat or drink make the temptations of my enemy to prevail upon me, or my spirit unapt for the performance of my duty, or my body healthlesse, or my affections sensual and unholy. O my God, never suffer that the bles∣sings which thou givest me may either mi∣nister to sin or sicknesse, but to health and ho∣linesse, and thanksgiving, that in the strength of thy provisions I may cheerfully and actively and diligently serve thee: that I may worthily feast at thy table here, and be accounted wor∣thy through thy grace to be admitted to thy table hereafter at the Eternal supper of the Lamb to sing an Allelujah to God the Father, the Son and the Holy Ghost for ever and ever. Amen.

For Chastity: to be said especially by unmarried persons.

ALmighty God, our most holy and eter∣nal Father, who art of pure eyes, and canst behold no uncleannesse; let thy graci∣ous and holy Spirit descend upon thy servant, and reprove the spirit of Fornication and Un∣cleannesse, and cast him out, that my body may be a holy Temple, and my soul a Sanctu∣ary to entertain the Prince of purities, the ho∣ly and eternal Spirit of God. O let no impure thoughts pollute that soul which God hath sanctified; no unclean words pollute that tongue which God hath commanded to be an Organ of his praises; no unholy and unchaste action rend the vail of that Temple where the holy JESUS hath been pleased to enter, and hath chosen for his habitation: but seal up all my senses from all vain objects, and let them be intirely possessed with Religion, and forti∣fied with prudence, watchfulnesse and morti∣fication: that I possessing my vessel in holiness, may lay it down with a holy hope, and receive it again in a joyful resurrection through Jesus Christ our Lord. Amen.

A Prayer for the love of God, to be said by Virgins and Widows professed or resolved so to live: and may be used by any one.

O Holy and purest Jesus who wert pleased to espouse every holy soul and joyn it to thee with a holy union, and mysterious instru∣ments of religious society and communicati∣ons, O fill my soul with Religion and desires, holy as the thoughts of Cherubim, passionate beyond the love of women, that I may love

thee as much as ever any creature loved thee, even with all my soul, and all my faculties, and all the degrees of every faculty; let me know no loves but those of duty and charity, obedience and devotion, that I may for ever run after thee who art the King of Virgins, and with whom whole kingdoms are in love▪ & for whose sake Queens have dyed; and at whose feet Kings with joy have laid their Crowns and Scepters: My soul is thine O dearest Jesu, thou art my Lord, and hast bound up my eyes and heart from all stranger affections; give me for my dowry purity and humility, modes••y and devotion, charity and patience, & at last bring me into the Bride-chamber to partake of the felicities and to lye in the bosome of the Bride-groom to eternal ages, O holy and sweetest Sa∣viour Jesus. Amen.

A Prayer to be said by married persons in behalf of themselves and each other.

O Eternal and gracious Father who hast consecrated the holy estate of marriage to become mysterious, and to represent the uni∣on of Christ and his Church, let thy holy Spi∣rit so guide me in the doing the duties of this state, that it may not become a sin unto me; nor that liberty which thou hast hallowed by the holy Jesus, become an occasion of licenti∣ousnesse by my own weaknesse and sensuality: and do thou forgive all those irregularities and too sensual applications which may have in any degree discomposed my spirit and the severity of a Christian. Let me in all accidents and cir∣cumstances be severe in my duty towards thee, affectionate and dear to my wife [or Husband] a guide and good example to my family, and

in all quietnesse, sobriety, prudence and peace a follower of those holy pairs who have ser∣ved thee with godlinesse and a good testi∣mony: and the blessings of the eternal God, blessings of the right hand, and of the left be upon the body and soul of thy servant my Wife [or Husband] and abide upon her [or him] till the end of a holy and happy life; and grant that both of us may live together for ever in the embraces of the holy and eternal Jesus, our Lord and Saviour. Amen.

A Prayer for the grace of Humility.

O Holy and most gracious Master and Savi∣our Jesus, who by thy example and by thy precept, by the practise of a whole life and frequent discourses didst command us to be meek and humble in imitation of thy incom∣parable sweetnesse and great humility: be pleased to give me the grace as thou hast gi∣ven me the commandment: enable me to do whatsoever thou commandest, and command whatsoever thou pleasest: O mortifie in me all proud thoughts, and vain opinions of my self: let me return to thee the acknowledgement and the sruits of all those good things thou hast given me, that by confessing I am wholly in debt to thee for them, I may not boast my self for what I have received and for what I am highly accountable: and for what is my own, teach me to be asham d and humbled, it being nothing but sin and misery, weaknesse & uncleannesse. Let me go before my brethren

in nothing but in striving to do them honour and thee glory; never to seek my own praise; never to delight in it when it is offered; that despising my self I may be accepted by thee in the honours with which thou shalt crown thy humble & despised servants for Jesus's sake in the kingdom of eternal glory. Amen.

Acts of Humility and modesty by way of prayer and meditation.

1.

Lord I know that my spirit is light and thorny, my body is bruitish and expos'd to sicknesse; I am constant to folly, and incon∣stant in holy purposes: My labours are vain and fruitlesse; my fortune full of change and trouble, seldome pleasing, never perfect: My wisdom is folly; being ignorant even of the parts and passions of my own body: and what am I, O Lord, before thee, but a miserable person, hugely in debt, not able to pay?

2.

Lord I am nothing, and I have nothing of my self, I am lesse then the least of all thy mercies.

3.

What was I before my birth? First nothing, and then uncleannesse. What during my childehood? weaknesse and folly. What in my youth? folly still and passion, lust and wildenesse. What in my whole life? a great sinner, a deceived and an abused person. Lord pity me, for it is thy goodnesse that I am kept from confusion and amazement when I consi∣der the misery and shame of my person, and the defilements of my nature.

4.

Lord what am I, and Lord what art thou? What is man that thou art mindeful of him, and the son of Man that thou so regardest him?

5.

How can Man be justified with God? or how can he be clean that is born of a Woman? Behold even to the Moon and it shineth not, yea the Stars are not pure in his sight. How much lesse Man that is a Worm, and the son of Man which is a Worm? Iob 25.

A Prayer, for a contented spirit, and the grace of moderation and patience.

O Almighty God, Father and Lord of all the Creatures, who hast disposed all things and all chances so as may best glorifie thy wis∣dom, and serve the ends of thy justice, and magnifie thy mercy, by secret and undiscern∣able wayes bringing good out of evil; I most humbly b••seech thee to give me wisdom from above that I may adore thee and admire thy wayes, and footsteps which are in the great Deep and not to be searched out; teach me to submit to thy providence in all things, to be content in all changes of person and condi∣tion, to be temperate in prosperity, and to reade my duty in the lines of thy mercy, and in adversity to be meek, patient and resign'd, and to look through the cloud, that I may wait for the consolation of the Lord, and the day of redemption; in the mean time doing my du∣ty with an unwearied diligence, and an undi∣sturbed resolution, having no fondnesse for the vanities or possessions of this World, but laying up my hopes in Heaven and the rewards

of holy living, and being strengthned with the Spirit in the inner man, through Jesus Christ our Lord. Amen.

CHAP. III. Of Christian Iustice.

IUstice is by the Christian Religion enjoyn'd in all its parts by these two propositions in Scripture. [Whatsoever yee would that men should do to you, even so do to them.] This is the measure of communicative justice, or of that justice which supposes exchange of things profitable, for things profitable: that as I supply your need, you may supply mine, as I do a benefit to you, I may receive one by you: and because every man may be injur'd by another, therefore his security shall depend upon mine: if he will not let me be safe, he shall not be safe himself, (onely the manner of his being punish'd, is upon great reason both by God and all the World taken from particu∣lars, and committed to a publick dis-interested person, who will do justice without passion, both to him and to me.) If he refuses to do me ad∣vantage, he shall receive none when his needs require it. And thus God gave necessities to men, that all men might need; and several abilities to severall persons, that each Man might help to supply the publick needs, and by joyning to fill up all wants, they may

be knit together by justice, as the parts of the world are by nature: and he hath made us all obnoxicus to injuries, and made every little thing s••r••ng enough to do us hurt by some instru∣ment or other; and hath given us all a suffici∣ent stock of self love, and desire of self pre∣servation, to be as the chain to tye together all the pars of society, and to restrain us from doing violence, lest we be violently dealt with∣all our selves.

The other part of justice is commonly called distributive, and is commanded in this rule, [Render to all their dues, tribute to whom tribute is due, custome to whom custome, fear to whom fear,* 1.183 honour to whom honour. Owe no man any thing, but to love one another] This justice is distinguished frō the first, because the obligation depends not upon contract or express bargain, but passes up∣on us by vertue of some command of God, or of our Superiour, by nature or by grace, by piety or religion, by trust or by office, according to that Commandment [As every man hath recei∣ved the gift, so let him minister the same one to an∣other,* 1.184 as good stewards of the manifold grace of God. And as the first considers an equality of per∣sons in respect of the contract or particular ne∣cessity: this supposes a difference of persons, and no particular bargains, but such necessary entercourses, as by the Laws of God or man are introduced. But I shall reduce all the par∣ticulars of both kindes to these four heads. 1. Obedience. 2. Provision. 3. Negotiation. 4. Restitution.

Sect. I. Of Obedience to our Superiours.

OUr Superiours are set over us in affairs of the World, or the affairs of the Soul, and things pertaining to Religion, and are called accordingly, Ecclesiastical or Civil▪ Towards whom our duty is thus generally de∣scribed in the new Testament. For Tempo∣rall or Civill Governours the Commands are these.* 1.185 [Render to Caesar the things that are Caesars] and [Let every soul be subject to the higher powers: For there is no power but of God:* 1.186 The powers that be are ordained of God: whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation] and [Put them in minde to be subject to princip••lities and powers and to obey Magistrates] and [Submit your selves to every ordinance of man,* 1.187 for the Lords sake; whether it be to the King as supreme, or unto Governours, as unto them that are sent by him for the punishment of evil doers, and the praise of them that do well.

For Spiritual or Ecclesiastical governours thus we are commanded. [Obey them that have the rule over you, and submit your selves, for they watch for your souls, as they that must give an account] and [Hold such in reputation] and [to this end did I write that I might know the proof of you, whether ye be obedient in all things] said S. Paul to the Church of Corinth. * 1.188 Our duty is reducible to practise by the following rules.

Acts and duties of Obedience to all our Superiours.

1. We must obey all humane laws appoint∣ed and constituted by lawful Authority, that i••, of the supreme power, according to the consti∣tution of the place in which we live: all laws I mean, which are not against the law of God.

2. In obedience to humane laws we must ob∣serve the letter of the Law where we can with∣out doing violence to the reason of the Law, and the intention of the Law-giver: but where they crosse each other, the charity of the Law is to be preferred before its discipline, and the reason of it before the letter.

3. If the general reason of the Law ceases in our particular, and a contrary reason rises upon us, we are to procure dispensation, or leave to omit the observation of it in such cir∣cumstances; if there be any persons or office appointed for granting it: but if there be none, or if it is not easily to be had, or not without an inconvenience greater then the good of the observation of the Law in our particular, we are dispensed withall in the nature of the thing, without further processe or trouble.

4. As long as the Law is obligatory, so long our obedience is due; and he that begins a contrary c••stom without reason, sins: but he that breaks the law when the custom is entred and fixed, is excused, because it is suppo∣sed, the legislative power consents, when by not punishing, it suffers disobedience to grow up to a custome.

5. Obedience to humane laws must be for conscience sake: that is, because in such obedi∣ence publick order, and charity, and benefit is concerned: and because the Law of God com∣mands

us, therefore we must make a consci∣ence in keeping the just Laws of Superiors: and although the matter before the making of the Law was indifferent,* 1.189 yet now the obedience is not indifferent, but next to the Laws of God, we are to obey the Laws of all our Superiours, who the more publick they are, the first they are to be in the order of obedience.

6. Submit to the punishment and censure of the Laws, and seek not to reverse their judge∣ment by opposing, but by submitting, or flying, or silence to passe thorow it, or by it as we can: and although from inferiour Jugdes we may ap∣peal where the Law permits us, yet we must sit down and rest in the judgement of the Su∣preme: and if we be wronged, let us com∣plain to God of the injury, not of the persons, and he will deliver thy soul from unrighteous Judges.

7. Do not believe thou hast kept the Law, when thou hast suffered the punishment. For although patiently to submit to the power of the sword, be a part of obedience, yet this is such a part as supposes another lest undone: and the Law punishes, not because she is as well pleased in taking vengeance, as in being obeyed, but because she is displeased, she uses punishment as a means to secure obedience for the future, or in others. Therefore although in such cases the Law is satisfied, and the injury, and the injustice is paid for, yet the sins of ir∣religion, and scandal, and disobedience to God must still be so accounted sor, as to crave par∣don, and be washed off by repentance.

8. Humane Laws are not to be broken with scandal, nor at all without reason; for he that

does it causelesly is a despiser of the Law, and undervalues the Authority. For humane Laws differ from divine Laws principally in this: 1. That the positive commands of a man may be broken upon smaller, and more reasons then the p••sitive com••ands of God: we may upon a smaller reason omit to keep any of the fasting dayes of the Church, then omit to give alms to the poor: onely this, the reason must bear weight according to the gravity and concernment of the Law; a Law in a small matter may be o∣mitted for a small reason, in a great matter not without a greater reason. And 2. The negative precepts of men may cease by many instruments, by contrary customs, by publick disrelish, by long omission: but the negative precepts of God never can cease, but when they are expressely abrogated by the same Authority. But what those reasons are that can dispence with the command of a man, a man may be his own Judge, and sometimes take his proportions from his own reason and necessity, sometimes from publick fame, and the practise of pious and severe persons, and from popular customs, in which a man shall walk most safely, when he does not walk alone, but a spiritual man takes him by the hand.

9. We must not be too forward in procu∣ring dispensations: nor use them any longer then the reason continues for which we first procured them: for to be dispensed withall is an argument of natural infirmity, if it be ne∣cessary; but if be not, it signifies an indiscipli∣ned and unmortified spirit.

10. We must not be too busie in examining the prudence and unreasonablenesse of hu∣mane Laws: for although we are not bound

to believe them all to be the wisest, yet if by enquiring into the lawfulne••se of them, or by any other instrument we finde them to fail, of that wisdom with which some others are or∣dained, yet we must never make use of it to disparage the person of the Law-giver, or to counten••nce any mans disobedience, much lesse our own.

11. Pay that reverence to the person of thy Prince, of his Ministers, of thy Parents and spiritual Guides, which by the customs of the place thou livest in are usually paid to such per∣sons in their several degrees: that is, that the highest reverence be paid to the highest per∣son, and so still in proportion: and that this reverence be expressed in all the circumstances and manners of the city and nation.

12. Lift not up thy hand against thy Prince or Parent upon what pretence soever: but bear all personal affronts and inconveniences at their hands, and seek no remedy but by patience, and piety, yielding and praying, or absenting thy self.

13 Speak not evil of the Ruler of thy people, neither Curse thy Father or Mother, nor revile thy spiritual Guides, nor discover and lay na∣ked their infirmities: but treat them with reverence and religion, and preserve their Authority sacred by esteeming their persons venerable.

14. Pay tribute and customes to Princes ac∣cording to the Laws: and maintenance to thy Parents according to their necessity: and honourable support to the Clergy according to the dignity of the work, and the customs of the place.

15. Remember alwayes that duty to our Su∣periors

is not an act of commutative justice, but of distributive: That is, although Kings and Parents and spiritual Guides are to pay a great duty to their Inferiours, the duty of their seve∣ral charges and government: yet the good go∣vovernment of a King and of Parents are acti∣ons of Religion as they relate to God, & of Piety as they relate to their people and families. And although we usually call them just Princes who administer their Laws exactly to the peo∣ple, because the actions are in the matter of justice, yet in propriety of speech, they are rather to be called Pious, and Religious. For as he is not called a just Father that educates his children well, but pious; so that Prince who de∣fends and well rules his people, is Religious, and does that duty for which alone he is an∣swerable to God. The consequence of which is this, so far as concerns our duty: If the Prince or Parent fail of their duty, we must not fail of ours: for we are answerable to them and to God too; as being accountable to all our Superiours, and so are they to theirs: they are above us, and God is above them.

Remedies against disobedience: and means to endear our obedience, by way of consideration.

1. Consider that all authority descends from God, and our Superiours bear the image of the Divine Power, which God imprints on them as on an image of clay, or a coin upon a lesse perfect mettal, which who so defaces, shall not be answerable for the losse or spoil of the ma∣terials, but the effacing the Kings Image, and in the same measure will God require it at our hands, if we despise his authority upon whom∣soever

he hath imprinted it. He that despiseth you, despiseth me. And Dathan and Abiram were said to be gathered together against the Lord. And this was S. Pauls argument for our obedience. [The powers that be, are ordained of God.]

2. There is very great peace and immunity from sin in resigning our wils up to the com∣mand of others: for provided that our duty to God be secured, their commands are warrants to us in all things else; and the case of con∣science is determined, if the command be evi∣dent and pressing: and it is certain, the action that is but indifferent, and without reward, if done onely upon our own choice, is an act of duty and of religion, and rewardable by the grace and favour of God, if done in obedience to the command of our Superiours. For since naturally we desire what is forbidden us, and (sometimes there is no other evil in the thing, but that it is forbidden us) God hath in grace enjoyned and proportionably accepts obedi∣ence as being directly opposed to the for∣mer irregularity, and it is acceptable, al∣though there be no other good in the thing that is commanded us, but that it is com∣manded.

3. By obedience we are made a society and a republick, and distinguished from herds of Beasts, and heaps of Flyes, who do what they list, and are incapable of Laws, and o∣bey none, and therefore are killed and de∣stroyed, though never punished, and they ne∣ver can have a reward.

4. By obedience we are rendred capable of all the blessings of government, signified by Saint Paul in these words [He is the Mini∣ster of God to thee for good,* 1.190] and by Saint Peter

in these [Governours are sent by him for the pu∣nishment of evill doers,* 1.191 and for the praise of them that do well.] And he that ever felt, or saw, or can understand the miseries of con∣fusion in publick affaires, or amazement in a heap of sad, tumultuous, and indefinite thoughts, may from thence judge of the admirable effects of order, and the beauty of Government. What health is to the bo∣dy, and peace is to the Spirit, that is Govern∣ment to the societies of Men, the greatest bles∣sing which they can receive in that temporal capacity.

5. No Man shall ever be fit to govern others that knows not first how to obey. For if the spirit of a Subject be rebellious, in a Prince it will be tyrannical and intolerable, and of so ill example, that as it will encourage the disobe∣dience of others, so it will render it unrea∣sonable for him to exact of others, what in the like case he refused to pay.

6. There is no sin in the World which God hath punisht with so great severity and high detestation as this of disobedience. For the crime of Idolatry God sent the Sword amongst his people, but it was never heard that the Earth opened and swallowed up any but Re∣bels against their Prince▪

7. Obedience is beter then the particular actions of Religion, and he serves GOD better that followes his Prince in lawful ser∣vices, then he that refuses his command up∣on pretence hee must goe say his prayers▪ But Rebellion is compar'd to that sin which of all sins seems the most unnatural and damned impiety. Rebellion is as the sin of Witchcraft.

8. Obedience is a complicated act of vertue,

and many graces are exercised in one act of o∣bedience. It is an act of Humility, of mortifi∣cation and self-denial, of charity to God, of care of the publick, of order and charity to our selves and all our society, and a great instance of a victory over the most refractory and unru∣ly passions.

9. To be a Subject is a greater temporal fe∣licity then to be a King: for all eminent Go∣vernments according to their height have a great burden, huge care, infinite businesse, lit∣tle rest,* 1.192 innumerable ••ears, and all that he enjoyes a∣bove another is, that hee does enjoy the things of the World with other circum∣stances, and a bigger noise; and if others go at his single command, it is also certain he must suffer inconvenience at the needs and di∣sturbances of all his people: and the evils of one man, and of one family are not enough for him to bear, unlesse also he be almost crush'd with the evils of mankinde. He there∣fore is an ingrateful person that will presse the scales down with a voluntary load, and by dis∣obedience put more thorns into the Crown or Mitre of his Superiour. Much better is the ad∣vice of S. Paul, Obey them that have the rule over you, as they that must give an account for your souls, that they may do it with joy and not with grief: for (besides that it is unpleasant to them) it is un∣profitable for you.

10. The Angels are ministring spirits and perpetually execute the will and command∣ment of God: and all the wise men and all the good men of the world are obedient to their Governours: and the eternal Son of God e∣steemed

it his Meat and drink to do the will of his Father, and for his obedience alone obtain'd the greatest glory: and no man ever came to perfection but by obedience: and thousands of Saints have chosen such institutions and ma∣ners of living, in which they might not choose their own work, nor follow their own will, nor please themselves, but be accountable to o∣thers, and subject to discipline, and obe∣dient to command, as knowing this to bee the highway of the Crosse, the way that the King of sufferings and humility did choose, and so became the King of Glory.

11. No man ever perished who followed first the will of God, and then the will of his Superiours: but thousands have been damned meerly for following their own will, and rely∣ing upon their own judgements, and choosing their own work, and doing their own fancies: For if we begin with our selves, whatsoever seems good in our eyes, is most commonly dis∣pleasing in the eyes of God.

12. The sin of Rebellion, though it be a spi∣ritual sin and imitable by Devils, yet it is of that disorder, unreasonablenesse and impossi∣bility amongst intelligent spirits, that they ne∣ver murmured or mutined in th••ir lower stati∣ons against their Superiours. Nay, the good Angels of an inferiour Order durst not revile a Devil of a higher Order. This consideration which I reckon to be most pressing in the dis∣courses of reason and obliging next to the ne∣cessity of a Divine precept, we learn from S. Iude [Likewise also these filthy dr••amers despise dominion and speak evil of dignities:* 1.193 And yet Mi∣chael the Archangel when contending with the Devil he disputed about the body of Moses durst

not bring against him a railing accusation.

But because our Superiours rule by their example, by their word or law, and by the rod, therefore in proportion there are several de∣grees and parts of obedience, of several excel∣lencies and degrees towards perfection.

Degrees of Obedience.

1. The first is the obedience of the outward work: and this is all that Humane Lawes of themselves regard; for because Man cannot judge the heart, therefore it prescribes nothing to it: the publick end is served not by good wishes, but by real and actual performances; and if a Man obeyes against his will he is not punishable by the Laws.

2 The obedience of the will, and this is also necessary in our obedience to Humane Lawes, not because man requires it for himself, but because God commands it towards Man; and of it (although Man cannot, yet) God will de∣mand account. For we are to do it as to the Lord and not to men; and therefore we must do it wil∣lingly. But by this means our obedience in private is secur'd against secret arts and subter∣fuges; and when we can avoid the punishment, yet we shall not decline our duty, but serve Man for Gods sake, that is, cheerfully, promptly, vigorously, for these are the proper parts of wil∣lingnesse and choice.

3. The understanding must yeeld obedience in general, though not in the particular instance; that is, we must be firmly perswaded of the excellency of the obedience, though we be not bound in all cases to think the particular Law to be most prudent. But in this, our rule is plain enough. Our understanding ought to be

inquisitive whether the civil constitution agree with our duty to God; but we are bound to inquire no further; And therefore beyond this, although he, who having no obligation to it (as Counsellours have) inquires not at all into the wisdome or reasonablenesse of the Law, be not alwayes the wisest Man, yet he is ever the best Subject. For when he hath given up his understanding to his Prince and Pre∣late, provided that his duty to God be secured by a precedent search, hath also with the best, and with all the instruments in the World se∣cured his obedience to Man.

Sect. 2. Of Provision, or that part of Iustice which is due from Superiours to Inferiours.

AS God hath imprinted his authority in se∣veral parts upon several estates of Men, as Princes, Parents, Spiritual Guides, so he hath also delegated and committed parts of his care and providence unto them, that they may be instrumental in the conveying such blessings which God knowes we need, and which hee intends should be the effects of Government. For since GOD governes all the World as a King, provides for us as a Father, and is the great Guide and Con∣ductor of our spirits as the Head of the Church, and the great Shepherd and Bishop of our

souls, they who have portions of these digni∣ties, have also their share of the administrati∣on: the sum of all which is usually signified in these two words [Governing] and [Feeding] and is particularly recited in the following rules.

Duties of Kings and all the Supreme power, as, Lawgivers.

1. Princes of the people and all that have Legislative power must provide useful and good Lawes for the defence of propriety, for the encouragement of labour, for the safeguard of their persons, for determining controversies, for reward of noble actions, and excellent arts and rare inventions, for promoting trade, and enriching their peo∣ple.

* 1.1942. In the making Lawes Princes must have regard to the publick dispositions, to the af∣fections and disaffections of the people; and must not introduce a Law with publick scan∣dal and displeasure: but consider the pub∣lick benefit, and the present capacity of af∣fairs and general inclinations of mens mindes. For he that enforces a Law upon a people against their first and publick apprehensions tempts them to disobedience, and makes Lawes to become snares and hooks to catch the people, and to enrich the treasury with the spoil and tears and curses of the Com∣munalty, and to multiply their mutiny and their sin.

3. Princes must provide that the Lawes be duely executed: for a good Law without execution is like an unperformed promise: and therefore they must be severe exactors

of accounts from their Delegates and Ministers of Justice.

4. The severity of Lawes must be temper'd with dispensations, pardons, and remissions ac∣cording as the case shall alter, and new necessities be introdu∣ced,* 1.195 or some singular accident shall happen, in which the Law would be unreasonable or into∣lerable as to that particular. And thus the people with their importunity prevailed a∣gainst Saul in the case of Ionathan, and ob∣tained his pardon for breaking the Law which his Father made, because his neces∣sity forced him to taste honey, and his break∣ing the Law in that case did promote that service whose promotion was intended by the Law.

5. Princes must be Fathers of the peo∣ple, and provide such instances of gentle∣nesse, ease, wealth, and advantages, as may make mutuall confidence betweene them; and must fix their security under GOD in the love of the people, which there∣fore they must with all arts of sweetnesse, remission, popularity, noblenesse and sin∣cerity endeavour to secure to them∣selves.

6. Princes must not multiply publick Oathes without great, eminent, and vio∣lent necessity, lest the security of the King become a snare to the people, and they be∣come false when they see themselves suspe∣cted, or impatient when they are violently held fast: but the greater and more useful caution is upon things then upon persons;

and if security of Kings can be obtain'd other∣wise, it is better that Oathes should be the last refuge, and when nothing else can be suf∣ficient.

* 1.1967. Let not the people be tempted with arguments to disobey, by the imposition of great and unnecessary taxes: for that lost to the son of Solomon the dominion of the ten Tribes of Israel.

8. Princes must in a special manner bee Guardians of Pupils and Widows, not suf∣fering their persons to be oppressed, or their states imbecill'd, or in any sense be exposed to the rapine of covetous persons, but be pro∣vided for by just lawes, and provident Judges, and good Guardians, ever having an ear ready open to their just complaints, and a heart full of pity, and one hand to support them, and the other to avenge them.

9. Princes must provide that the Laws may be so administred, that they be truly and re∣ally an ease to the people, not an instru∣ment of vexation: and therefore must be careful that the shortest and most equal wayes of trials be appointed, fees moderated, and intricacies and windings as much cut off as may bee, lest injured persons be forced to perish under the oppression, or under the Law, in the injury or in the suit. Laws are like Princes, the best and most beloved, who are most easie of accesse.

* 1.19710. Places of judicature ought at no hand to be sold by pious Princes, who remember themselves to be Fathers of the people. For they that buy the Office will sell the act, and they that at any rate will be judges, will not at an easie rate do justice; and their bribery is

lesse punishable, when bribery opened the door by which they entred.

11. Ancient priviledges, favours, customes, and Acts of grace indulged by former Kings to their people, must not without high reason and great necessities be revoked by their suc∣cessours; nor forseitures be exacted violently, nor penal Laws urged rigorously, nor in light cases, nor Lawes be multiplied without great need, nor vitious persons which are publickly and deservedly hated, be kept in defiance of popular desires, nor any thing that may unne∣cessarily make the yoke heavie, and the affe∣ction light, that may increase murmures, and lessen charity; alwayes remembring, that the interest of the Prince and the People is so in∣folded in a mutual imbrace, that they cannot be untwisted without pulling a limb off, or dissolving the bands and conjunction of the whole body.

12. All Princes must esteem themselves as much bound by their word, by their grants, & by their promises, as the meanest of their Subjects are by the restraint and penalty of Laws: and although they are superiour to the people, yet they are not superiour to their own voluntary concessions; and ingagements, their promises and Oathes, when once they are passed from them.

The Duty of Superiours as they are Iudges.

1. Princes in judgement, and their Dele∣gate Judges must judge the causes of all per∣sons uprightly and impartially, without any personal consideration of the power of the mighty, or the bribe of the rich, or the needs

of the poor. For although the poor must fare no worse for his poverty, yet in ju∣stice he must fare no better for it: And al∣though the rich must be no more regarded, yet he must not be lesse. And to this pur∣pose the Tutor of Cyrus instructed him, when in a controversie where a great Boy would have taken a large coat from a little Boy because his own was too little for him, and the others was too big, hee adjudged the great coat to the great Boy: his Tutor an∣swered, Sir, If you were made a Judge of de∣cency or fitnesse, you had judged well in gi∣ving the biggest to the biggest: but when you were appointed Judge, not whom the coat did fit, but whose it was, you should have considered the title, and the possession, who did the violence, and who made it, or who bought it? And so it must be in judgements between the rich and the poor: it is not to be considered what the poor Man needs, but what is his own.

2. A Prince may not, much lesse may in∣feriour Judges deny justice when it is legally and competently demanded: and if the Prince will use his Prerogative in pardoning an offen∣der against whom justice is required, he must be carefull to give satisfaction to the injured person, or his Relatives by some other in∣strument; and be watchful to take away the scandal, that is, lest such indulgence might make persons more bold to do injury: and if hee spares the life, let him change the punishment into that which may make the offender (if not suffer justice, yet) doe justice, and more real advantage to the inju∣red person.

These rules concern Princes and their Dele∣gates in the making or administring Laws, in the appointing rules of justice and doing acts of judgement. The duty of Parents to their Children and Nephews is briefly described by S. Paul.

The Duty of Parents to their Children.

1. Fathers provoke not your Children to wrath,* 1.198 that is, be tender boweld, pitiful and gentle, complying with all the infirmities of the Chil∣dren; and in their several ages proportioning to them several usages according to their needs and their capacities.

2. Bring them up in the nurture and admonition of the Lord, that is, secure their religion, season their younger years with prudent and pious principles, make them in love with vertue, and make them habitually so, before they come to choose or to discern good from evil, that their choice may be with lesse difficulty and danger. For while they are under discipline, they suck in all that they are first taught, and believe it infinitely, provide for them, wise, learned and vertuous Tutors a 1.199, & good company and discipline * 1.200, seasonable baptism, catechism and confirmation. For it is a great folly to heap up much wealth for our Children, and not to take care concerning the Chil∣dren for whom we get it. It is as if a man should take more care about his shooe then a∣bout his foot.

3. Parents must shew piety at home, that is, they must give good example and reverent de∣portment,* 1.201 in the face of their children; and all those instances of charity, which usualy

endear each other; sweetnesse of conver∣sation, af••ability, frequent admonition, all significations of love and tendernesse, care and watchfulnesse must be expressed towards Children, that they may look upon their Pa∣rents as their friends and patrons, their de∣fence and sanctuary, their treasure and their Guide. Hither is to be reduced the nursing of Children, which is the first and most na∣tural and necessary instance of piety, which Mothers can shew to their Babes; a dutie from which nothing will excuse, but a dis∣ability, sicknesse, danger, or publick neces∣sitie.

4. Parents must provide for their own ac∣cording to their condition,* 1.202 education, and imployment; called by S. Paul, a laying up for the Children, that is, an enabling them by competent portions, or good trades, arts or learning to defend themselves against the chances of the world, that they may not be exposed to temptation, to beggery, or un∣worthy arts: and although this must be done without covetousnesse, without impati∣ent and greedy desires of making them rich, yet it must be done with much care, and great affection, with all reasonable provision, and according to our power: and if we can without sin improve our estates for them, that also is part of the duty we owe to God for them: and this rule is to extend to all that descend from us, although we have been overtaken in a fault, and have unlawfull issue; they also become part of our care, yet so as not to injure the pro∣duction of the lawful bed.

5. This duty is to extend to a provision of

conditions and an estate of life. Parents must according to their power and reason provide Husbands or Wives for their children * 1.203. In which they must secure piety and † 1.204 Religion, and the affection and love of the interested persons; and after these, let them make what provisions they can for other conveniences or advantages: Ever remembring that they can do no injury more afflictive to the children then to joyn them with cords of a disagreeing affection: It is like tying a Wolf and a Lamb, or planting the Vine in a Garden of Coleworts. Let them be perswaded with reasonable in∣ducements to make them willing and to choose according to the parents wish, but at no hand let them be forced. Better to sit up all night, then to go to bed with a Dragon.

The duty of Husbands, &c. See Chapt. 2. Sect. 3. Rules for married persons.

1 Husbands must give to their wives, love, maintenance, duty, and the sweetnesses of con∣versation [and wives * 1.205 must pay to them all they have, or can with the interest of obedi∣ence and reverence] and they must be com∣plicated in affections and interest, that there be no distinction between them of Mine and Thine: And if the title be the mans, or the womans, yet the use must be common, onely the wis∣dom of the man is to regulate all extravagan∣cies and indiscretions: in other things, no que∣stion is to be made; and their goods should be as their children not to be divided, but of one possession and provision: whatsoever is other∣wise is not marriage but merchandise. And up∣on this ground I suppose it was, that S. a 1.206 Basil commended that woman, who took part of her Husbands goods to do good works withall: for supposing him to be unwilling, and that the work was his duty, or hers alone, or both theirs in conjunction, or of great advantage to either of their souls, and no violence to the support of their families, she hath right to all that: And Abigail of her own right made a costly present to David, when her husband Nabal had

refused it. The Husband must b 1.207 rule over his wife, as the soul does over the body, obnoxi∣ous to the same sufferings, and bound by the same affections, and doing or suffering by the permissions and interest of each other: that (as the old Philosopher said) as the humours o•• the body are mingled with each other in their whole substances: so marriage may be a mix∣ture of interests, of bodies, of mindes, of friends, a conjunction † 1.208 of the whole life, and the no∣blest of friendships. But if after all the ••air de∣portments, and innocent chast complyances the Husband be morose and ungentle, let the ‖ 1.209 Wife discourse thus: If while I do my duty my Husband neglects me, what will he do if I neglect him? And if she thinks to be separated by reason of her husbands unchast life, let her consider, that then the man will be uncurably ruined, and her Rivals could wish nothing more then that they might possesse him alone

The duty of Masters of Families.

1. The same care is to extend to all of our family in their proportions as to our Children•• for as by S. Pauls oeconomie the Heir dif••ers nothing from a servant while he is in minority:

so a servant should differ nothing from a childe in the substantial part of the care; and the difference is onely in degrees: Servants and Masters are of the same kinred, of the same nature, and heirs of the same promises, and therefore * 1. must be provided of necessa∣ries for their support and maintenance. 2. They must be used with mercy. 3. Their work must be tolerable and merciful. 4. Their restraints must be reasonable. 5. Their recreations fitting and healthful. 6. Their religion and the inter∣est of souls taken care of. 7. And Masters must correct their servants with gentlenesse, pru∣dence and mercy, not for every slight fault, not alwayes, not with upbraiding and disgrace∣ful language, but with such onely as may ex∣presse and reprove the fault, and amend the person. But in all these things measures are to be taken by the contract made, by the Laws and Customs of the place, by the sentence of prudent and merciful men, and by the cautions and remembrances given us by God, such as is that written by S. Paul, [as knowing that we also have a Master in Heaven.] The Master must not be a lyon in his house, lest his power be obey∣ed, and his person hated; his eye be wayted on, and his businesse be neglected in secret. No servant will do his duty unlesse he make a conscience, or love his Master: if he does it not for Gods sake or his masters, he will not need to do it alwayes for his own.

The Duty of Guardians, or Tutors.

Tutors and Guardians are in the place of Parents, and what they are in fiction of Law;

they must remember as an argument to engage them to do in reality of duty. They must do all the duty of Parents, excepting those obliga∣tions which are merely natural.

••he duty of Ministers and Spiritual Guides to the people is of so great burden, so various rules, so intricate and busie caution, that it requires a distinct tractate by it self.

SECT. III. Of Negotiation, or Civil Contracts.

THis part of Justice is such as depends up∣on the Laws of Man directly, and upon the Laws of God onely by consequence and indirect reason: and from civil Laws or private agreements it is to take its estimate and mea∣sures: and although our duty is plain and easy, requiring of us honesty in contracts, sincerity in affirming, simplicity in bargaining, and faith∣fulnesse in performing, yet it may be helped by the addition of these following rules and con∣siderations.

Rules and measures of justice in bargaining.

1. In making contracts use not many words▪ for all the businesse of a bargain is summed up in few sentences: and he that speaks least, means fairest, as having fewer opportuni∣ties to deceive.

2. Lye not at all, neither in a little thing nor in a great, neither in the substance nor in the circumstance, neither in word nor deed: that is, pretend not what is false, cover not what

is true, and let the measure of your affirmation or denyal be the understanding of your con∣tractor: for he that deceives the buyer or the seller by speaking what is true in a sense not intended or understood by the other, is a lyar and a thief. For in bargains you are to avoid not onely what is false, but that also which de∣ceives.

3. In prices of bargaining concerning un∣certain Merchandizes you may buy as cheap ordinarily as you can, and sell as dear as you can, so it be 1. without violence, and 2. when you contract on equal terms, with persons in all senses (as to the matter and skill of bargain∣ing) equal to your self, that is, Merchants with Merchants, wise men with wise men, rich with rich: and 3. when there is no deceit, and no necessity, and no Monopoly: For in these cases, viz. when the Contractors are equal, and no advantage on either side, both parties are voluntary, and therefore there can be no injustice or wrong to either. But then adde also this consideration, that the publick bee not oppressed by unreasonable and unjust rates: for which the following rules are the best measure.

4. Let your prices be according to that measure of good and evil which is established in the fame and common accounts of the wi∣sest and most merciful Men skill'd in that ma∣nufacture or commodity; and the gain such which without scandal is allowed to persons in all the same circumstances.

5. Let no prices be heightned by the ne∣cessity or unskilfulnesse of the contractor; for the first is direct uncharitablenesse to the per∣son, and injustice in the thing (because the

Mans necessity could no•• naturally enter into the consideration of the value of the commo∣dity) and the other is deceit and oppression: much lesse must any Man make necessities; as by ingrossing a commodity, by monopoly, by detaining corn, or the like indirect arts: for such persons are unjust to all single persons with whom in such cases they contract, and oppressors of the publick.

6. In entercourse with others do not do all which you may lawfully do; but keep some∣thing within thy power: and because there is a latitude of gain in buying and selling, take not thou the utmost peny that is lawfull, or which thou thinkest so; for although it be lawful, yet it is not safe; and he that gains all that he can gain lawfully this year, possibly next year will be tempted to gain something unlawfully.

7. He that sels dearer by reason he s••ls not for ready money, must increase his price no higher then to make himself recompence for the losse which according to the Rules of trade he sustained by his forbearance, according to common computation, reckoning in also the hazard, which he is prudently, warily, and charitably to estimate: But although this be the measure of his justice, yet because it hap∣pens either to their friends, or to necessitous and poor persons, they are in these cases to consider the rules of friendship and neighbour∣hood, and the obligations of charity, lest ju∣stice turn in••o unmercifulnesse.

8. No Man is to be raised in his price or rents in regard of any accident,* 1.210 advantage or disadvantage of his person. A Prince must be used conscionably as well as a common person,

and a Beggar be treated justly as well as a Prince; with this onely difference, that to poor persons the utmost measure and extent of justice is unmerciful, which to a rich person is innocent, because it is just, and he needs not thy mercy and remission.

9. Let no Man for his own poverty become more oppressing and cruel in his bargain, but quietly, modestly, diligently, and patiently re∣commend his estate to God, & follow its inte∣rest and leave the success to him: for such cour∣ses will more probably advance his trade, they will certainly procure him a blessing, and a re∣compence, and if they cure not his poverty, they will take away the evil of it: and there is nothing el••e in it that can trouble him.

10. Detain not the wages of the hireling: for every degree of detention of it beyond the time is injustice, and uncharitablenesse, and grindes his face till tears and blood come out: but pay him exactly according to Cove∣nant, or according to his needs.

11. Religiously keep all promises and Co∣venants, though made to your disadvantage, though afterwards you perceive you might have been better: & let not any precedent act of yours be altered by any after-accident. Let nothing make you break your promise, unlesse it be unlawful or impossible, that is, either out of your natural, or out of your civil power, your self being under the power of another; or that it be intolerably inconvenient to your self, and of no * 1.211 advantage to another; or that you have leave expressed, or reasonably presumed.

12. Let no Man take wages or fees for a work that he cannot do, or cannot with pro∣bability undertake, or in some sense profita∣bly, and with ease, or with advantage manage: Physicians must not meddle with desperate diseases, and known to be incurable, with∣out declaring their sense before hand; that if the patient please he may entertain him at adventure, or to do him some little ease. Advocates must deal plainly with their Cli∣ents, and tell them the true state and dan∣ger of their case; and must not pretend con∣fidence in an evil cause: but when he hath so cleared his own innocence; if the Cli∣ent will have collateral and legal advanta∣ges obtained by his industry, he may en∣gage his endeavour, provided he do no in∣jury to the right cause, or any Mans person.

13. Let no Man appropriate to his own use what God by a special mercy, or the Republick hath made common;* 1.212 for that is both against Justice and Charity too: and by miraculous accidents God hath declared his displeasure against such inclosures. When the Kings of Naples enclosed the Gardens of Oenotria, where the best Manna of Cala∣bria descends, that no Man might gather it without paying tribute; the Manna ceased, till the tribute was taken off; and then it came again, and so till after the third trial, the Princes found they could not have that in proper which GOD made to be com∣mon, they left it as free as GOD gave it. The like hapned in Epire when Lysnnachus laid an impost upon the Tragasaean Salt,* 1.213 it vanished, till Lysimachus left it publick.

And when the procurators of King Antigonus imposed a rate upon the sick people that came to Edepsum to drink the waters which were lately sprung and were very healthful,* 1.214 instant∣ly the waters dried up, and the hope of gain perished.

* 1.215The summe of all is in these words of Saint Paul, [Let no man go beyond and defraud his brother in any matter; because the Lord is the avenger of all such] and our blessed Sa∣viour in the enumerating the duties of ju∣stice, besides the Commandement of [Do not steal] addes [Defraud not] forbidding (as a distinct explication of the old Law) the ta∣cite and secret thest of abusing our Brother in Civil Contracts. And it needs no other arguments to enforce this caution, but only, that the Lord hath undertaken to avenge all such persons: And as he alwayes does it in the great day of recompences: so very often he does it here, by making the unclean porti∣on of injustice to be as a Cankerworm eating up all the other increase: it procures beggery, and a declining estate, or a caytive, cursed spirit, an ill name, the curse of the injured and oppressed person, and a Fool or a Prodigal to be his Heir.

SECT. IV. Of Restitution.

REstitution is that part of Justice to which a man is obliged by a precedent contract or a soregoing ••ault, by his own act,* 1.216 or another mans, either with, or without his will. He that borrows is bound to pay, and much more he ••hat s••••als or cheats. For if he that borrows and payes not when he is able be an unjust per∣son, and a robber, because he possesses another mans goods to the right owners prejudice•• then, he that took them at first without leave is the same thing in every instant of his pos∣session, which the Debter is after the time in which he should and could have made pay∣ment. For in all sins we are to distinguish the transient or passing act frō the remaining effect or evil. The act of stealing was soon over, and cannot be undone, and for it the sinner is one∣ly answerable to God, or his Vicegerent, and he is in a particular manner appointed to ex∣piate it, by suffering punishment, and repenting, and asking pardon, and judging and condemn∣ing himself, doing acts of justice and charity in opposition & contradiction to that evil action. But because in the case of stealing there is an injury done to our neighbour, and the evil still remains after the action is past, therfore for this we are accountable to our neighbour, and we are to take the evil off from him which we brought upon him, or else he is an injured per∣son, a sufferer all the while: and that any man

should be the worse for me and my direct act, and by my intention, is against the rule of equity, of justice and of charity; I do not that to others which I would have done to my self,* 1.217 for I grow richer upon the ruines of his fortune. Upon this ground, it is a determined rule in Divinity, Our sin can never be pardoned till we have restored what we unjustly took, or wrongfully detain: restored it (I mean) actually, or in purpose and desire, which we must really perform when we can: and this doctrine, besides its evident and apparent rea∣sonablenesse, is derived from the expresse words of Scripture, reckoning Restitution to be a part of Repentance, necessary in order to the remission of our sins. [If the wicked restore the pledge, give again that he had robbed, &c. he shall surely live, he shall not dye.] * 1.218 The practise of this part of justice is to be directed by the following Rules.

Rules of making Restitution.

1. Whosoever is an effective, real cause of doing his Neighbour wrong, by what instru∣ment soever he does it, (whether by command∣ing or incouraging it, by counselling or com∣mending a 1.219 it, by acting it, or not b 1.220 hindering it when he might and ought, by concealing it, or receiving it) is bound to make restitution to his

Neighbour; if without him the injury had not been done, but by him, or his assistance it was. For by the same reason that every one of these is guilty of the sin, and is cause of the injury, by the same they are bound to make reparati∣on; because by him his Neighbour is made worse, and therefore is to be put into that state from whence he was forced. And suppose that thou hast perswaded an injury to be done to thy Neighbour, which others would have per∣swaded if thou hadst not, yet thou art still ob∣liged, because thou really didst cause the in∣jury; just as they had been obliged if they had done it; and thou art not at all the lesse bound by having persons as ill inclined as thou wert.

2. He that commanded the injury to be done, is first bound: then, he that did it; and after these they also are obliged who did so as∣sist, as without them the thing would not have been done. If satisfaction be made by any of the former, the latter is tyed to repentance, but no restitution: But if the injured person be not righted, every one o•• them is who••ly guilty of the injustice, and therefore bound to restitution singlely and intirely.

3. Whosoever intends a little injury to his Neighbour, and acts it, and by it a greater evil accidentally comes, he is obliged to make an intire reparation of all the injurie, of that which he in∣tended,* 1.221 and of that which he in∣tended not, but yet acted by his own instrument,* 1.222 going further then he at first purposed it. He that set fire on a plane Tree to spite his Neighbour, and the plane Tree set fire upon his Neigh∣bours House, is bound to pay for all the

losse, because it did all arise from his own ill in∣tention. It is like murder committed by a drun∣ken person,* 1.223 involuntary in some of the effect, but voluntary in the other parts of it, and in all the cause, and therefore the guilty person is answerable for all of it. And when Ariarathes the Cappa∣docian King had but in wantonesse stop'd the mouth of the river Melanus, although he inten∣ded no evil, yet Euphrates being swell'd by that means,* 1.224 and bearing away some of the strand of Cappadocia did great spoil to the Phrygians and Galatians, and therefore by the Roman Se∣nate was condemned in three hundred talents towards reparation of the damage. Much rather therefore when the lesser part of the evil was directly intended.

4. He that hinders a charitable person from giving alms to a poor man is tyed to restitution, if he hindred him by fraud or violence. Be∣cause it was a right which the poor man had when the good man had designed and resolved it; and the fraud or violence hinders the ef∣fect, but not the purpose, and therefore he who used the deceit or the force is injurious, and did damage to the poor man. But if the alms were hindered onely by intreaty, the hin∣derer is not tyed to restitution, because intreaty took not liberty away from the giver,* 1.225 but left him still Master of his own act, and he had power to alter his purpose, and so long there was no injustice done. The same is the case of a Testator giving a legacy either by kindenesse, or by pro∣mise and common right. He that hinders the charitable Legacy by fraud or violence, or the due Legacy by intreaty is equally obliged to restitution. The reason of the latter part of

this case is, because he that intreats or per∣swades to a sin is as guilty as he that acts it: and if without his perswasion the sin and the injury would not be acted, he is in his kinde the intire cause, and therefore obliged to repair the injury as much as the person that does the wrong immediately.

5. He that refuses to do any part of his du∣ty (to which he is otherwise obliged) without a bribe, is bound to restore that money, because he took it in his Neighbours wrong, and not as a salary for his labour, or a reward of his wis∣dom (for his stipend hath paid all that, or) he hath obliged himself to do it by his voluntary undertaking.

6. He that takes any thing from his Neigh∣bour which was justly forfeited, but yet takes it not as a Minister of justice, but to satisfie his own revenge or avarice, is tyed to repentance but not to restitution. For my Neighbour is not the worse for my act, for thither the Law and his own demerits bore him, but because I took the forfeiture indirectly I am answerable to God, for my unhandsome, unjust, or uncha∣ritable circumstances. Thus Philip of Macedon was reproved by Aristides for destroying the Phocenses; because although they deserved it, yet he did it not in prosecution of the law of Nations, but to enlarge his own dominions.

7. The heir of an oblig'd person is not bound to make restitution, if the obligation passed onely by a personal act: but if it passed from his person to his estate, then the estate passes with all its burden. If the Father by perswa∣ding his neighbour to do injustice ••e bound to restore, the action is extinguished by the death of the Father; because it was onely the Fa∣thers

sin that bound him, which cannot direct∣ly binde the son; therefore the son is free. And this is so in all personal actions, unlesse where the civil Law interposes and alters the case.

These rules concern the persons that are obliged to make restitution: the other circumstances of it are thus described.

8. He that by fact, or word, or signe, either fraudulently, or violently does hurt to his Neighbours body, life, goods, good name, friends, or soul is bound to make restitution in the several instances, according as they are ca∣pable to be made. In all these instances we must separate intreaty and inticements from deceit or violence. If I perswade my Neigh∣bour to commit adultery, I still leave him or her in their own power: and though I am an∣swerable to God for my sin, yet not to my Neighbour. For I made her to be willing; yet she was willing a 1.226, that is, the same at last as I was at first: but if I have used fraud, and made her to believe a lie b 1.227, upon which confidence she did the act, and without it she would not (as if I tell a woman her Husband is dead, or intended to kill her, or is himself an adulterous man) or if I use violence, that is, either force her or threaten her with death, or a grievous wound, or any thing that takes her from the liberty of her choice, I am bound to restitution, that is, to restore her to a right understanding of things and to a full liberty, by taking from her the deceit or the violence.

9. An Adulterous person is tyed to restitu- of the injury, so far as it is reparable, and can be made to the wronged person; that is, to make provision for the children begotten in unlawful embraces, that they may do no injury to the legitimate by receiving a common por∣tion: and if the injured person do account of it, he must satisfie him with money for the wrong done to his bed. He is not tyed to offer this, because it is no proper exchange, but he is bound to pay it, if it be reasonably demand∣ed: for every man hath justice done him, when himself is satisfyed, though by a word, or an action, or a peny.

10. He that hath kild a man is bound to re∣stitution by allowing such a maintenance to the children and neer relatives of the de∣ceased as they have lost by his death,* 1.228 considering and allow∣ing for all circumstances of the mans age, and health, and probability of living. And thus Hercules is said to have made expiati∣on for the death of Iphitus whom he slew, by paying a mulct to his children.

11. He that hath really lessened the same of his neighbour by fraud or violence is bound to restore it by its proper instruments:* 1.229 such as are confession of his fault, giving testimony of his innocence or worth, doing him honour, or (if that will do it, and both parties agree) by money which answers all things.

12. He that hath wounded his neighbour is tyed to the expences of the Surgeon & other in∣cidences, and to repair whatever loss he sustains by his disability to work or trade: & the same is in the case of false imprisonment; in which cases

onely the real e••fect and remaining detriment are to be mended and repaired: for the action it self is to be punished or repented of, and enters not into the question of restitution. But in these and all other cases the injured person is to be restor'd to that perfect and good con∣dition from which he was removed by my fraud or violence, so far as is possible. Thus a ravisher must repair the temporal detriment of injury done to the maid, and give her a dowry, or marry her if she desire it. For this restores her into that capacity of being a good wife, which by the injury was lost, as far as it can be done.

13. He that robbeth his Neighbour of his goods, or detains any thing violently or frau∣dulently, is bound not onely to restore the principall, but all its fruits and emoluments which would have accrued to the right owner during the time of their being detained. * By proportion to these rules, we may judge of the obligation that lyes upon all sorts of injurious persons: that sacrilegious, the detainers of tithes, cheaters of mens inheritances, unjust Judges, false witnesses and accusers, those that do fraudulently or violently bring men to sin, that force men to drink, that laugh at and dis∣grace vertue, that perswade servants to run a∣way, or commend such purposes, violent per∣secutors of religion in any instance; and all of the same nature.

14. He that hath wronged so many, or in that manner (as in the way of daily trade) that he knows not in what measure he hath done it, or who they are; must redeem his fault by alms, and largesses to the poor, according to the value of his wrongful dealing, as neer as he can proportion it. Better it is to go begging to

Heaven, then to go to Hell laden with the spoils of rapine and injustice.

15. The order of paying the debts of con∣tract, or restitution, are in some instances set down by the civil laws of a kingdom, in which cases their rule is to be observed: In destitu∣tion or want of such rules, we are 1. to observe the necessity of the Creditor. 2. Then the time of the delay: and 3. The special obli∣gations, of friendship or kindenesse: and ac∣cording to these in their several degrees, make our restitution, if we be not able to do all that we should: but if we be, the best rule is to do it as soon as we can, taking our accounts in this as in our humane actions, according to pru∣dence, and civil or natural conveniences or possibilities; onely securing these two things. 1. That the duty be not wholly omitted: and 2. That it be not deferred at all out of cove∣tousnesse, or any other principle that is vitious. Remember, that the same day in which Zacheus made restitution to all whom he had injured, the same day Christ himself pronounced that salvation was come to his house. ***

16. But besides the obligation arising from contract or default,* 1.230 there is one of another sort which comes from kindenesse, and the acts of charity and friendship.* 1.231 He that does me a fa∣vour hath bound me to make him a return of thankfulnesse. The obligation comes not by covenant, not by his own expresse intention, but by the nature of the thing; and is a duty springing up within the spirit of the obliged person, to whom it is more natural to love his friend, and to do good for good, then to return evil for evil: because a man may forgive an in∣jury, but he must never forget a good turne.

For every thing that is excellent, and every thing that is profitable, whatsoever is good in it self or good to me, cannot but be beloved; and what we love, we naturally cherish and do good to. He therefore that refuses to do good to them whom he is bound to love, or to love that which did him good, is unnatural and mon∣strous in his affections, and thinks all the world borne to minister to him, with a greedinesse worse then that of the sea, which although it receives all rivers into it self, yet it furnishes the clouds and springs with a return of all thy need.

Our duty to benefactors is to esteem and love their persons: to make them proportionable returns of service or duty, or profit, according as we can, or as they need, or as opportunity presents it self, and according to the greatnesses of their kindnesses: and to pray to God to make them recompence for all the good they they have done to us; which last office is also requisite to be done for our Creditors, who in charity have relieved our wants.

Prayers to be said in relation to the several Obligations and Of∣ces of Iustice.

A Prayer for the Grace of Obedience: to be said by all persons under Co••mand.

O Eternal God, Great Ruler of Men and Angels, who hast constituted all things in •• wonderful order, making all the creatures sub∣ject

to man, and one man to another, and all to thee, the last link of this admirable chain being fastned to the foot of thy throne: teach me to obey all those whom thou hast set over me, reverencing their persons, submitting in∣differently to all their lawful commands, cheer∣fully undergoing those burdens which the pub∣lick wisdom and necessity shall impose upon me; at no hand murmuring against govern∣ment, lest the Spirit of pride and mutiny, of murmur and disorder enter into me, and con∣signe me to the portion of the disobedient and rebellious, of the Despisers of dominion, and revilers of dignity. Grant this O holy God for his sake, who for his obedience to the Father hath obtained the glorification of eternal ages, our Lord and Saviour Jesus Christ. Amen.

Prayers for Kings and all Magistrates, for our Parents spiritual and natural, are in the fol∣lowing Letanies at the end of the fourth Chapter.

A Prayer to be said by Subjects, when their Land is invaded and over∣run by barbarous or wicked peo∣ple, enemies of the Religion, or the Government.

I.

O Eternal God, thou alone rulest in the Kingdoms of men, thou art the great God of battels and recompences, and by thy glorious wisdom, by thy Almighty power, & by thy secret providence, doest determine the e∣vents of war and the issues of humane counsels

and the returns of peace and victory, now at least be pleased to let the light of thy counte∣nance, and the effects of a glorious mercy, & a gracious pardon return to this Land. Thou seest how great evils we suffer under the power & ty∣ranny of war, & although we submit to, & adore thy justice in our sufferings, yet be pleased to pity our misery, to hear our complaints, and to provide us of remedy against our present cala∣mities: let not the defenders of a righteous cause go away ashamed, nor our counsels be for ever confounded, nor our parties defeated, nor re∣ligion suppressed, nor learning discountenan∣ced, and we be spoiled of all the exteriour or∣naments, instruments and advantages of piety, which thou hast been pleased formerly to mi∣nister to our infirmities, for the interests of learning and religion. Amen.

II.

WE confesse dear God, that we have de∣served to be totally extinct and sepa∣rate from the Communion of Saints, and the comforts of Religion, to be made servants to ignorant, unjust and inferiour persons, or to suffer any other calamitie which thou shalt allot us as the instrument of thy anger, whom we have so often provoked to wrath and jealousie. Lord we humbly lye down under the burden of thy rod, begging of thee to remember our infirmities, and no more to remember our sins, to support us with thy staff, to lift us up with thy hand, to refresh us with thy gracious eye▪ and if a sad cloud of temporal infelicities must still encircle us, open unto us the window of Heaven, that with an eye of faith and hope we may see beyond the cloud, looking upon those mercies which in thy secret providence and

admirable wisdom thou designest to all thy servants, from such unlikely and sad begin∣nings. Teach us diligently to do all our duty, and cheerfully to submit to all thy will; and at last be gracious to thy people that call upon thee, that put their trust in thee, that have laid up all their hopes in the bosome of God, that besides thee have no helper. Amen.

A Prayer to be said by Parents for their Children.

O Almighty and most merciful Father, who hast promised children as a reward to the Righteous, and hast given them to me as a te∣stimony of thy mercy, and an engagement of my duty; be pleased to be a Father unto them, and give them healthful bodies, under∣standing souls, and sanctified spirits, that they may be thy servants, and thy children all their dayes. Let a great mercy and providence lead them through the dangers and temptati∣ons and ignorances of their youth, that they may never run into folly, and the evils of an unbridled appetite. So order the accidents of their lives, that by good education, careful Tutors, holy example, innocent company, prudent counsel, and thy restraining grace, their duty to thee may be secured in the midst of a crooked and untoward generation: and if it seem good in thy eyes, let me be enabled to provide conveniently for the support of their persons, that they may not be destitute and miserable in my death; or if thou shalt call me off from this World by a more timely summons, let their portion be, thy care, mer∣cy, and providence over their bodies and souls: and may they never live vitious lives,

nor dye violent or untimely deaths; but let them glorifie thee here with a free obedience, and the duties of a whole life, that when they have served thee in their generations, and have profited the Christian Common-wealth, they may be coheirs with Jesus in the glories of thy eternal Kingdom, through the same, our Lord Jesus Christ. Amen.

A Prayer to be said by Masters of Families, Curats, Tutors, or other obliged persons for their charges.

O Almighty God, merciful and gracious, have mercy upon my Family [or Pupils, or Parishioners, &c.] and all committed to my charge: sanctifie them with thy grace, pre∣serve them with thy providence, guard them from all evil by the custody of Angels, direct them in the wayes of peace and holy Reli∣gion by my Ministery and the conduct of thy most holy Spirit, and consigne them all with the participation of thy blessings and graces in this World, with healthful bodies, with good understandings, and sanctified spirits to a full fruition of thy glories hereafter, through Je∣sus Christ our Lord.

A Prayer to be said by Merchants, Tradesmen, and Handicrafts men.

O Eternal God, thou Fountain of justice, mercy and benediction, who by my edu∣cation and other effects of thy providence hast called me to this profession, that by my industry I may in my small proportion work together for the good of my self and others: I humbly beg thy grace to guide me in my intention, and in the transaction of my af∣fairs

that I may be diligent, just, and faith∣ful: and give me thy favour, that this my la∣bour may be accepted by thee as a part of my necessary duty, and give me thy blessing to as∣sist and prosper me in my Calling, to such mea∣sures as thou shalt in mercy choose for me: and be pleased to let thy holy Spirit be for ever present with me, that I may never be given to covetousnesse and sordid appetites, to lying and falsehood, or any other base, indirect and beggerly arts, but give me prudence, honesty and Christian sincerity, that my trade may be sanctified by my Religion, my labour by my intention and thy blessing, that when I have done my portion of work thou hast allotted me, and improv'd the talent thou hast intrust∣ed to me, and serv'd the Common-wealth in my capacity, I may receive the mighty price of my high calling, which I expect and beg, in the portion and inheritance of the ever bles∣sed Saviour and Redeemer Jesus. Amen.

A Prayer to be said by Debtors and all persons ob∣liged whether by crime or contract.

O Almighty God who art rich unto all, the treasure and Fountain of all good, of all justice, and all mercy, and all bounty, to whom we owe all that we are, and all that we have, being thy Debtors by reason of our sins, and by thy own gracious contract made with us in Jesus Christ: teach me in the first place to perform all my Obligations to thee, both of duty and thankfulnesse; and next enable me to pay my duty to all my friends, and my debts to all my Creditors, that none bee made miserable, or lessened in his estate by his kindenesse to me, or traffick with me.

Forgive me all those sins and irregular actions by which I entered into debt further then my necessity required, or by which such necessity was brought upon me: but let not them suffer by occasion of my sin. Lord reward all their kindnesse into their bosomes, and make them recompence where I cannot, and make me very willing in all that I can, and able for all that I am oblig'd to, or if it seem good in thine eyes to afflict me by the continu∣ance of this condition, yet make it up by some means to them, that the prayer of thy servant may obtain of thee, at least to pay my debt in blessings. Amen.

II.

LOrd sanctifie and forgive all that I have tempted to evil by my discourse or my ex∣ample: instruct them in the right way whom I have lead to errour, & let me never run further on the score of sinne; but do thou blot out all the evils I have done, by the spunge of thy passion, and the blood of thy Crosse; and give me a deep and an excellent repen∣tance, and a free and a gracious pardon, that thou mayest answer for me, O Lord, and en∣able me to stand upright in judgement; for in thee, O Lord, have I trusted, let me ne∣ver be confounded. Pity me, and instruct me; guide me and support me, pardon me and save me, for my sweet Saviour Jesus Christ his sake. Amen.

A Prayer for Patron and Benefactours.

O Almighty GOD thou Fountain of all good, of all excellency both to Men and Angels, extend thine abundant favour and loving kindnesse to my Patron, to all my

friends and Benefactors: Reward them, and make them plentiful recompence for all the good which from thy merciful providence they have conveyed unto me: Let the light of thy countenance shine upon them, and let them never come into any affliction or sad∣nesse, but such as may be an instrument of thy glory and their eternal comfort. Forgive them all their sins; let thy Divinest Spirit preserve them from all deeds of Darknesse. Let thy ministring Angels guard their per∣sons from the violence of the spirits of Dark∣nesse: And thou who knowest every de∣gree of their necessity by thy infinite wis∣dom, give supply to all their needs by thy glorious mercy, preserving their persons, sanctifying their hearts, and leading them in the wayes of righteousnesse, by the wa∣ters of comfort, to the land of eternal rest and glory, through Jesus Christ our Lord. Amen.

CHAP. IV. Of Christian Religion.

REligion in a large sense does signifie the whole duty of Man, comprehending in it Justice, Charity, and Sobriety: be∣cause all these being commanded by God they become a part of that honour and worship which we are bound to pay to him. And thus the word is used in S. Iames,* 1.232 Pure Religion and undefiled before God and the Father is this, To visit

the fatherlesse and Widows in their affliction, and to keep himself unspotted from the world. But in a more restrained sense it is taken for that part of duty which particularly relates to God in our worshippings and adoration of him, in confessing his excellencies, loving his person, admiring his goodnesse, believing his Word, and doing all that which may in a proper and direct manner do him honour. It containes the duties of the first Table onely, and so it is called Godlinesse * 1.233, and is by Saint Paul, distinguished from Iustice and So∣briety. In this sense I am now to explicate the parts of it.

Of the internal actions of Religion.

Those I call the internal actions of Reli∣gion, in which the soul onely is imployed, and ministers to God in the special actions of Faith, Hope, and Charity. Faith believes the revelations of God: Hope expects his promises: and Charity loves his excellencies and mercies. Faith gives our understanding to God: Hope gives up all the passions and affections to Heaven and heavenly things: and Charity gives the will to the service of God. Faith is oppos'd to Infidelity: Hope to Despair: Charity to Enmity and Hostili∣ty; and these three sanctifie the whole Man, and make our duty to God and obedience to his Commandments to be chosen, reasonable, and delightful, and therefore to be intire, persevering, and universal.

SECT. I. Of Faith. The Acts and Offices of Faith, are

1. TO believe every thing which God hath revealed to us; and when once we are convinced that God hath spoken it, to make no further enquiry,* 1.234 but humbly to submit, ever remembring that there are some things which our understanding cannot fathom nor search out their depth.

2. To believe nothing concerning God but what is honourable and excellent, as know∣ing that belief to be no honoring of God which entertains of him any dishonourable thoughts. Faith is the parent of Charity, and whatsoever Faith entertains must be apt to produce love to God: but he that believes God to be cruel or unmerciful, or a rejoycer in the una∣voidable damnation of the greatest part of mankinde, or that he speaks one thing and privately means another; thinks evil thoughts concerning God, and such, as for which we should hate a man, and therefore are great enemies of Faith, being apt to destroy charity. Our Faith concerning God must be as himself hath revealed and described his own excellen∣cies: and in our discourses we must remove from him all imperfection, and attribute to him all excellency.

3. To give our selves wholly up to Christ in heart and desire to become Disciples of his

doctrine with choice (besides conviction) be∣ing in the presence of God, but as Ideots, that is, without any principles of our own to hinder the truth of God; but sucking in greedily all that God hath taught us, believing it infinitely, and loving to believe it. For this is an act of Love reflected upon Faith, or an act of Faith leaning upon Love.

4. To believe all Gods promises, and that whatsoever is promised in Scripture shall on Gods part be as surely performed as if we had it in possession. This act makes us to rely upon God with the same confidence as we did on our Parents when we were children, when we made no doubt, but whatsoever we needed we should have it if it were in their power.

5. To believe also the conditions of the pro∣mise, or that part of the revelation which con∣cerns our duty. Many are apt to believe the Article of remission of sins, but they believe it without the condition of repentance, or the fruits of holy life: and that is to believe the Article otherwise then God intended it. For the Covenant of the Gospel is the great object of Faith, and that supposes our duty to answer his grace; that God will be our God, so long, as we are his people; The other is not Faith but Flattery.

6. To professe publickly the doctrine of Jesus Christ, openly owning whatsoever he hath revealed and commanded, not being a∣shamed of the word of God, or of any practises enjoyned by it; and this, without complying with any mans interest, not regarding favor, nor being moved with good words, not fearing dis∣grace, or losse, or inconvenience, or death it self.

7. To pray without doubting, without weari∣nesse, without faintnesse, entertaining no jea∣lousies, or suspitions of God, but being confi∣dent of Gods hearing us, and os his returns to us, whatsoever the manner or the instance be, that if we do our duty, it will be gracious and merciful.

These acts of Faith are in several degrees in the servants of Jesus: some have it but as a grain of mustard-seed, some grow up to a plant, some have the fulnesse of faith: but the least faith that is must be a perswasion so strong as to make us undertake the doing of all that duty which Christ built upon the foundation of be∣lieving: but we shall best discern the truth of our faith by these following signes.* 1.235 S. Hierom reckons three.

Signes of true Faith.

1. An earnest and vehement prayer: for it is impossible we should heartily believe the things of God and the glories of the Gospel, and not most importunately desire them. For every thing is desired according to our belief of its excellency and possibility.

2. To do nothing for vain glory, but wholly for the interests of religion, and these Articles we believe; valuing not at all the r••mours of men, but the praise of God, to whom by faith, we have given up all our intellectual faculties.

3. To be content with God for our Judge, for our Patron, for our Lord, for our friend, desiring God to be all in all to us, as we are in our understanding and affections wholly his.

Adde to these.

4. To be a stranger upon earth in our af∣fections, and to have all our thoughts and prin∣cipal

desires fixed upon the matters of Faith, the things of Heaven. For if a man were a∣dopted heir to Caesar, he would (if he believed it real and effective) despise the present, and wholly be at court in his Fathers eye; and his desires would outrun his swiftest speed, and all his thoughts would spend themselves in crea∣ting Ideas, and little phantastick images of his future condition. Now God hath made us Heirs of his Kingdom, and Coheirs with Je∣sus: if we believed this, we would think and affect, and study accordingly. But he that rejoyces in gain, and his heart dwells in the world, and is espoused to a fair estate, and trans∣ported with a light momentany joy, and is af∣flicted with losses, and amazed with temporal persecutions, and esteems disgrace, or poverty in a good cause to be intolerable, this man either hath no inheritance in Heaven, or be∣lieves none; and believes not that he is adopt∣ed to be the Son of God, the Heir of eter∣nal Glory.

5. S. Iames's signe is the best: [Shew me thy faith by thy works] Faith makes the Merchant di∣ligent and venturous, and that makes him rich. Ferdinando of Arragon believed the story told him by Columbus, and therefore he furnished him with ships, and got the west Indies by his Faith in the undertaker. But Henry the seventh of England believed him not, and therefore trusted him not with shipping, and lost all the purchase of that Faith. It is told us by Christ [He that forgives shall be for∣given] if we believe this, it is certain we shall forgive our enemies; for none of us all but need and desire to be forgiven. No man can possibly despise or refuse to desire such

excellent glories as are revealed to them that that are servants of Christ: and yet we do no∣thing that is commanded us as a condition to obtain them. No man could work a dayes labor without faith: but because he believes he shall have his wages at the dayes or weeks end, he does his duty. But he onely believes who does that thing which other men in the like cases do, when they do believe. He that believes, money gotten with danger is better then po∣verty with safety, will venture for it in unknown lands or seas: and so will he that believes it better to get Heaven with labour, then to go to Hell with pleasure.

6. He that believes does not make haste, but waits patiently till the times of refreshment come, and dares trust God for the morrow, and is no more sollicitous for next year, then he is for that which is past: and it is certain, that man wants faith who dares be more confi∣dent of being supplied when he hath money in his purse, then when he hath it onely in bills of exchange from God: or that relyes more upon his own industry then upon Gods provi∣dence, when his own industry fails him. If you dare trust to God when the case to humane reason seems impossible, and trust to God then also out of choice, not because you have no∣thing else to trust to, but because he is the one∣ly support of a just confidence, then you give a good testimony of your faith.

7. True Faith is confident, and will ven∣ture all the world upon the strength of its persuasion. Will you lay your life on it, your estate, your reputation, that the doctrine of JESUS CHRIST is true in every Article? Then you have true Faith. But he that fears men

more then God, believes men more then he believes in God.

8. Faith, if it be true, living, and justify∣ing cannot be separated from a good life: it works miracles,* 1.236 makes a Drunkard become sober, a lascivious person become chast, a co∣vetous man become liberal: it overcomes the world, it works righteousnesse, and makes us diligently to do, and cheerfully to suffer what∣soever God hath placed in our way to Heaven.

The Means and Instruments to obtain Faith, are

1. An humble, willing, and docible minde, or desire to be instructed in the way of God: For persuasion enters like a sun-beam, gently, and without violence: and open but the win∣dow, and draw the curtain and the Sun of righ∣teousnesse will enlighten your darknesse.

2. Remove all prejudice and love to every thing which may be contradicted by Faith: How can ye believe (said Christ) that receive praise one of another? An unchast man cannot easily be brought to believe that without pu∣rity he shall never see God. He that loves riches can hardly believe the doctrine of po∣verty and renuntiation of the world: and alms and Martyrdom, and the doctrine of the crosse is folly to him that loves his ease and pleasures. He that hath within him any principle contrary to the doctrines of Faith, cannot easily become a Disciple.

3. Prayer which is instrumental to every thing hath a particular promise in this thing. He that lacks wisdom let him ask it of God: and, if you give good things to your children, how much more shall your Heavenly Father give his Spirit to them that ask him.

4. The consideration of the Divine Omni∣potence, and infinite wisdom,* 1.237 and our own ignorance, are great instruments of curing all doubting, and silencing the murmures of in∣fidelity.

5. Avoid all curiosity of inquiry into parti∣culars, and circumstances and mysteries: for true faith is full of ingenuity, and hearty sim∣plicity, free from suspicion, wise and confi∣dent, trusting upon generals without watching and prying into unnecessary or undiscernable particulars. No Man carries his bed into his field to watch how his corn grows; but be∣lieves upon the general order of Providence and Nature; and at Harvest findes himself not deceived.

6. In time of temptation be not busie to dispute, but relye upon the conclusion, and throw your self upon God, and contend not with him, but in prayer, and in the presence, and with the help of a prudent untempted guide: and be sure to esteem all changes of belief which offer themselves in the time of your greatest weaknesse (contrary to the per∣swasions of your best understanding) to bee temptations, and reject them accordingly.

7. It is a prudent course that in our health and best advantages we lay up particular argu∣ments and instruments of perswasion and con∣fidence, to be brought forth and used in the great day of expence; and that especially in such things in which we use to be most temp∣ted, and in which we are least confident, and which are most necessary, and which common∣ly the Devil uses to assault us withal in the days of our visitation.

8. The wisdom of the Church of God is

very remarkable in appointing Festivals or Holidayes, whose solemnity and Offices have no other special businesse but to record the Article of the day; such as, Trinity Sunday, Ascension, Easter, Christmas day: and to those persons who can onely believe, not prove or dispute, there is no better instrument to cause the remembrance, and plain noti∣on, and to endear the affection and hear∣ty assent to the Article, then the proclaim∣ing and recommending it by the festivity and joy of a Holy day.

Sect. II. Of the Hope of a Christian.

* 1.238FAith differs from Hope in the extension of its object, and in the intension of degree. Saint Austin thus accounts their differences. Faith is of all things revealed, good and bad, rewards and punishments, of things past, present, and to come, of things that concern us, and of things that concern us not: But Hope hath for its Object things onely that are good and fit to be hoped for, future, and concerning our selves: and because these things are offered to us upon conditions of which we may so fail as we may change our will; therefore our certainty is lesse then the adherences of faith; which (because Faith re∣lyes onely upon one proposition, that is, the truth of the Word of God) cannot be made uncertain in themselves, though the object of our Hope may become uncertain to us, and to our possession: for it is infallibly certain,

that there is Heaven for all the godly, and for me amongst them all, if I do my duty. But that I shall enter into Heaven is the object of my Hope, not of my Faith, and is so sure, as it is certain I shall persevere in the wayes of God.

The Acts of Hope, are

1. To relye upon God with a confident ex∣pectation of his promises; ever esteeming that every promise of God is a magazine of all that grace and relief which we can need in that in∣stance for which the promise is made. Every degree of hope is a degree of confidence.

2. To esteem all the danger of an action and the possibilities of miscarriage, and every crosse accident that can intervene, to be no defect on Gods part, but either a mercy on his part, or a fault on ours: for then we shall be sure to trust in God when we see him to be our confidence, and our selves the cause of all mischances. The hope of a Christian is prudent and religious.

3. To rejoyce in the midst of a misfortune or seeming sadnesse, knowing that this may work for good, and will, if we be not wanting to our souls. This is a direct act of Hope to look through the cloud, and look for a beam of light from God, and this is called in Scrip∣ture, Rejoycing in tribulation, when the God of hope fils us with all joy in believing. Every degree of hope brings a degree of joy.

4. To desire, to pray, and to long for the great object of our hope, the mighty price of our high calling; and to desire the other things of this life, as they are promised, that is, so far as they are made necessary and useful to us

in order to Gods glory, and the great end of fouls. Hope and Fasting are said to be the two wings of Prayer. Fasting is but as the wing of a Bird, but Hope is like the wing of an Angel soaring up to Heaven, and bears our prayers to the throne of Grace. Without Hope it is im∣possible to pray; but Hope makes our prayers reasonable, passionate, and religious; for it relyes upon Gods promise, or experience, or providence, and story. Prayer is alwayes in pro∣portion to our Hope, zealous and affectionate.

5. Perseverance is the perfection of the duty of hope, and its last act: and so long as our hope continues, so long we go on in duty and diligence: but he that is to raise a Castle in an hour, sits down & does nothing towards it: and Herod the Sophister left off to teach his son, when he saw that 24 Pages appointed to wait on him, and called by the several Letters of the Alphabet could never make him to understand his letters perfectly.

Rules to govern our Hope.

1. Let your Hope be moderate, proportioned to your state, person and condition, whether it be for gifts or graces, or temporal favours. It is an ambitious hope for a person whose dili∣gence is like them that are least in the King∣dom of Heaven, to believe themselves endea••'d to God as the greatest Saints, or that they shall have a throne equal to S. Paul or the bles∣sed Virgin Mary. A Stammerer cannot with moderation hope for the gift of Tongues, or a Peasant to become learned as Origen: or if a Beggar desires or hopes to become a King, or asks for a thousand pound a year, we call him impudent, not passionate, much lesse reasona∣ble.

Hope that God will crown your endea∣vours with equal measures of that reward which he indeed freely gives, but yet gives accord∣ing to our proportions. Hope for good successe according to, or not much beyond the effica∣cy of the causes and the instrument, and let the Husbandman hope for a good Harvest, not for a rich Kingdom, or a victorious Army.

2. Let your hope be well founded, relying upon just confidences, that is, upon God according to his revelations and promises. For it is possi∣ble for a Man to have a vain hope upon God: and in matters of Religion it is presumption to hope that Gods mercies will be powred forth upon lazy persons that do nothing to∣wards holy and strict walking, nothing (I say) but trust, and long for an event besides and a∣gainst all disposition of the means. Every false principle in Religion is a Reed of Egypt, false and dangerous. * Relye not in temporal things upon uncertain prophecies, and Astrology, not upon our own wit or industry, not upon gold or friends, not upon Armies and Princes, expect not health from Physicians that cannot cure their own breath, much lesse their mor∣tality: use all lawful instruments, but expect nothing from them above their natural or or∣dinary efficacy, and in the use of them from God expect a blessing. A hope that is easie and credulous is an arm of flesh,* 1.239 an ill supporter without a bone.

3. Let your hope be without vanity, or garish∣nesse of spirit, but sober, grave and silent, fixed in the heart, not born upon the lip, apt to support our spirits within, but not to pro∣voke envy abroad.

4. Let your hope be of things possible, safe

and useful.* 1.240 He that hopes for an opportunity of acting his revenge, or lust, or rapine, watches to do himself a mischief. All evils of our selves or Brethren are objects of our fear, not hope: and when it is truly understood, things uselesse and unsafe can no more be wish'd for, then things impossible can be obtain'd.

5. Let your hope be patient, without tedious∣nesse of spirit, or hastinesse of prefixing time. Make no limits or prescriptions to God, but let your prayers and endeavours go on still with a constant attendance on the periods of Gods providence. The Men of Bethulia resol∣ved to wait upon God but five dayes longer. But deliverance stayed seven dayes, and yet came at last: and take not every accident for an argument of despair: but go on still in ho∣ping, and begin again to work if any ill acci∣dent have interrupted you.

Means of Hope, and remedies against Despair.

The means to cure Despair, and to continue or increase Hope, are partly by consideration, partly by exercise.

1. Apply your minde to the cure of all the proper causes of Despair: and they are weak∣nesse of spirit, or violence of passion. He that greedily covets,* 1.241 is impatient of delay, and desperate in contrary accidents; and he that is little of heart, is also little of hope, and apt to sorrow and suspition.

2. Despise the things of the World, and be indifferent to all changes and events of pro∣vidence; and for the things of God the promi∣ses are certain to be performed in kinde; & where there is lesse variety of chance, there

is lesse possibility of being mocked: but he that creates to himself thousands of little hopes, uncertain in the promise, fallible in the event, and depending upon ten thousand circumstan∣ces (as are all the things of this World) shall often fail in his expectations, and be used to arguments of distrust in such hopes.

3. So long as your hopes are regular and reasonable, though in temporal affairs, such as are deliverance from enemies, escaping a storm or shipwrack, recovery from a sicknesse, ability to pay your debts, &c. remember that there are some things ordinary, and some things extraordinary to prevent despair. In or∣dinary, Remember that the very hoping in God is an endearment of him, and a means to obtain the blessing [I will deliv••r him because he hath put his trust in me.] 2. There are in God all those glorious Attributes and excel∣lencies which in the nature of things can pos∣sibly create or confirm Hope. God is 1. Strong, 2. Wise. 3. True. 4. Loving. There cannot be added another capacity to create a confi∣dence; for upon these premises we cannot fail of receiving what is fit for us. 3. God hath oblig'd himself by promise that we shall have the good of every thing we desire: for even losses and denials shall work for the good of them that fear God. And if we will trust the truth of God for performance of the general, we may well trust his wisdome to choose for us the particular. * But the extraordinaries of God are apt to supply the defect of all natu∣ral and humane possibilities. 1. God hath in many instances given extraordinary vertue to the active causes and instruments: to a jaw∣bone to kill a multitude: to 300 Men to destroy

a great Army, to Ionathan and his Armour-bearer to rout a whole Garrison. 2. He hath given excellent sufferance and vigorousnesse to the sufferers, arming them with strange cou∣rage, heroical fortitude, invincible resolution, and glorious patience: and thus, he layes no more upon us then we are able to bear: for when he increases our sufferings, he lessens them by increasing our patience. 3. His pro∣vidence is extraregular and produces strange things beyond common rules: and he that lead Israel through a Sea, and made a Rock powre forth waters, and the Heavens to give them bread and flesh, and whole Armies to be destroyed with phantastick noises, and the fortune of all France to be recovered and in∣tirely revolv'd by the arms and conduct of a Girle against the torrent of the English fortune and Chivalry; can do what he please, and still retains the same affections to his people, and the same providence over mankinde as ever:* 1.242 and it is impossible for that Man to despair, who remembers that his Helper is Omnipotent, and can do what he please: let us rest there a∣while; he can if he please: And he is infinitely loving: willing enough; and he is infinitely wise, choosing better for us then we can do for our selves. This in all ages and chances hath supported the afflicted people of God and carried them on dry ground through a red Sea. God invites and cherishes the hopes of Men by all the variety of his providence.

4. If your case be brought to the last extre∣mity, and that you are at the pits brink, even the very Margent of the Grave, yet then de∣spair not; at least put it off a little longer: and remember that whatsoever final accident takes

away all hope from you, if you stay a little longer, and in the mean while bear it sweetly, it will also take away all despair too. For when you enter into the Regions of death, you rest from all your labours and your fears.

5. Let them who are tempted to despair of their salvation, consider how much Christ suf∣fered to redeem▪ us from sin and its eternal pu∣nishment: and he that considers this, must needs believe, that the desires w^ch God had to save us were not lesse then infinite, and there∣fore not easily to be satisfied without it.

6. Let no Man despair of Gods mercies to forgive him, unlesse he be sure that his sinnes are greater then Gods mercies. If they be not, we have much reason to hope that the stronger ingredient will prevail so long as we are in the time and state of repentance, and within the possibilities and latitude of the Covenant; and as long as any promise can but reflect upon him with an oblique beam of comfort. Possi∣bly the Man may erre in his judgement of cir∣cumstances, and therefore let him fear: but because it is not certain he is mistaken, let him not despair.

7. Consider that God who knows all the e∣vents of Men, and what their final condition shall be, who shall be saved, and who will pe∣rish, yet he treateth them as his own, calls them to be his own, offers fair conditions as to his own, gives them blessings, arguments of mercy, and instances of fear to call them off from death, and to call them home to life, and in all this shews no despair of happinesse to them, and therefore much lesse should any Man despair for himself, since he never was able to reade the Scrols of the eternal predestination.

8. Remember that despair belongs onely to passionate Fools or Villains, (such as were Achitophel and Iudas) or else to Devils and damned persons: and as the hope of salva∣tion is a good disposition towards it; so is de∣spair a certain consignation to eternal ruine. A Man may be damned for despairing to be saved. Despair is the proper passion of dam∣nation.* 1.243 God hath placed truth and felicity in Hea∣ven: Curiosity and repentance upon Earth: but mi∣sery and despair are the portions of Hell.

9. Gather together into your spirit, and its ••reasure-house [the Memory] not onely all the promises of GOD, but also the remem∣brances of experience, and the former sen∣ses of the Divine favours, that from thence you may argue from times past to the pre∣sent, and enlarge to the future, and to greater blessings. For although the conjectures and expectations of Hope are not like the conclusions of Faith, yet they are a Helmet against the scorchings of Despair in tempo∣ral things, and an anchor of the soul sure and stedfast against the fluctuations of the Spirit in matters of the soul. Saint Ber∣nard reckons divers principles of Hope by enumerating the instances of the Divine Mercy; and wee may by them reduce this rule to practise in the following manner. 1. GOD hath preserved mee from many sinnes; his mercies are infinite, I hope he will still preserve me from more, and for ever *. 2. I have sinned and GOD smote me not: his mercies are still over the penitent, I hope he will deliver me from all the evils I have deserved He hath forgiven me many sins of malice, and therefore surely he will pity my

infirmities. * 3. God visited my heart, and chang'd it: he loves the work of his own hands, and so my heart is now become: I hope he will love this too. * 4. When I repented he receiv'd me graciously; and therefore I hope if I do my endeavour he will totally forgive me. 5. He help'd my slow and beginning endeavours, and therefore I hope he will lead me to perfection. * 6. When he had given me something first, then he gave me more. I hope therefore he will keep me from falling, and give me the grace of perseverance. * 7. He hath chosen me to be a Disciple of Christs institution; he hath elected me to his Kingdom of grace, and there∣fore I hope also, to the Kingdom of his glory. * 8. He died for me when I was his enemy, and therefore I hope he will save me when he hath reconcil'd me to him, & is become my friend. * 9. God hath given us his Son, how should not he with him give us all things else? All these S. Ber∣nard reduces to these three Heads, as the in∣struments of all our hopes. 1. The charity of God adopting us. 2. The truth of his promises. 3. The power of his performance: which if any truly weighs, no infirmity or accident can break his hopes into undiscernable fragments, but some good planks will remain after the greatest storm and shipwrack. This was S. Pauls instrument: Experience begets hope, and hope ma∣keth not ashamed.

10. Do thou take care onely of thy duty, of the means and proper instruments of thy pur∣pose, and leave the end to God: lay that up with him, and he will take care of all that is in∣trusted to him: and this being an act of confi∣dence in God, is also a means of security to thee.

11. By special arts of spiritual prudence and arguments secure the confident belief of the Resurrection, and thou canst not but hope for every thing else which you may reasona∣bly expect, or lawfully desire upon the stock of the Divine mercies and promises.

12. If a despair seizes you in a particular temporal instance, let it not defile thy spi∣rit with impure mixture, or mingle in spiri∣tual considerations; but rather let it make thee fortifie thy soul in matters of Religi∣on, that by being thrown out of your Earthly dwelling and confidence, you may retire into the strengths of grace, and hope the more strongly in that, by how much you are the more defeated in this, that de∣spair of a fortune or a successe, may become the necessity of all vertue.

Sect. 3. Of Charity, or the love of God.

LOve is the greatest thing that God can give us, for himself is love, and it is the greatest thing we can give to God, for it will also give our selves, and carry with it all that is ours. The Apostle cals it the band of perfection; it is the Old, and it is the New, and it is the great Commandement, and it is all the Commandements, for it is the fulfil∣ling of the Law. It does the work of all o∣ther graces without any instrument but its own immediate vertue. For as the love to sinne makes a Man sinne against all his own

reason, and all the discourses of wisdom, and all the advices of his friends, and without tem∣ptation, and without opportunity: so does the love of God, it makes a man chast without the laborious arts of fasting and exteriour disci∣plines, temperate in the midst of feasts, and is active enough to choose it without any inter∣medial appetites, and reaches at Glory tho∣rough the very heart of Grace, without any other arms but those of Love. It is a grace that loves God for himself, and our Neighbours for God. The consideration of Gods goodnesse and bounty, the experience of those profitable and excellent emanations from him, may be, and most commonly are the first motive of our love: but when we are once entred, and have tasted the goodnesse of God, we love the spring for its own excellency, passing from passion to reason, from thanking to adoring, from sence to spirit, from considering our selves, to an u∣nion with God: and this is the image and little representation of Heaven; it is beatitude in picture, or rather the infancy and beginnings of glory.

We need no incentives by way of special enumeration to move us to the love of God, for we cannot love any thing for any reason real or imaginary, but that excellency is infinitely more eminent in God. There can but two things create love, Perfection and Vsefulnesse: to which answer on our part, first admiration, and 2. Desire: and both these are centred in love. For the entertainment of the first, there is in God an infinite nature, immensity or vastnesse with∣out extension or limit, Immutability, Eternity, Omnipotence, Omniscience, Holinesse, Domi∣nion, Providence, Bounty, Mercy, Justice,

Perfection in himself, and the end to which all things and all actions must be directed, and will at last arrive. The consideration of which may be heightened, if we consider our distance from all these glories: Our smallnesse and li∣mited nature, our nothing, our inconstancy, our age like a span, our weaknesse and ig∣norance, our poverty, our inadvertency, and inconsideration, our disabilities and disaffections to do good, our harsh na∣tures and unmerciful inclinations, our univer∣sal iniquitie, and our necessities dependen∣cies, not onely on God originally, and essen∣tially, but even our need of the meanest of Gods creatures, and our being obnoxious to the weakest and the most contemptible. But for the entertainment of the second we may consi∣der that in him is a torrent of pleasure for the voluptuous, he is the fountain of honour for the ambitious, an inexhaustible treasure for the covetous: our vices are in love with phanta∣stick pleasures and images of perfection, which are truely and really to be found no where but in God. And therefore our vertues have such proper objects, that it is but reasonable they should all turn into love: for certain it is that this love will turn all into vertue.* 1.244 For in the scrutinies for righteousnesse and judgement, when it is inquired whether such a person be a good man or no, the meaning is not, what does ••e believe, or what does he hope, but what he loves?

The acts of Love to God, are

1. Love does all things which may please the beloved person, it performs all his command∣ments: and this is one of the greatest instan∣ces and arguments of our love that God requires

of us. [This is love that we keep his com∣mandments. Loue is obedient.

2. It does all the intimations and secret sig∣nifications of his pleasure whom we love: and this is an argument of a great degree of it The first instance is it that makes the love accepted: but this gives a greatnesse and singularity to it. The first is the least, and lesse then it cannot do our duty; but without this second, we cannot come to perfection. Great love is also plyant and inquisitive in the instances of its ex∣pression.

3. Love gives away all things that so he may advance the interest of the beloved person: it relieves all that he would have relieved, and spends it self in such real significations as it is enabled withall. He never loved God that will quit any thing of his Religion, to save his mo∣ney. Love is alwayes liberal and communicative.

4. It suffers all things that are imposed by its beloved, or that can happen for his sake, or that intervenes in his service, cheerfully, sweet∣ly, willingly, expecting that God should turn them into good, and instruments of ••elicity. Charity hopeth all things, endureth all things.* 1.245 Love is patient and content with any thing so it be to∣gether with its beloved.

5. Love is also impatient of any thing that may displease the beloved person, hating all ••in as the enemy of its friend; for love con∣tracts all the same relations and marries the same friendships, and the same hatreds; and all affection to a sin is perfectly inconsistent with the love of God, love is not divided be∣tween God and Gods enemy: we must love God with all our heart, that is, give him a whole and undivided affection, having love for nothing els

but such things which he allows, and which he commands, or loves himself.

6. Love endeavours for ever to be present, to converse with, to enjoy, to be united with its object, loves to be talking of him, reciting his praises, telling his stories, repeating his words, imitating his gestures, transcribing his copy in every thing; and every degree of uni∣on and every degree of likenesse is a degree of love; and it can endure any thing but the displeasure and the absence of its beloved. For we are not to use God and Religion, as men use perfumes, with which they are delighted when they have them, but can very well be without them. True chari••y is res••lesse till it enjoyes God in such instances in which it wants him:* 1.246 it is like hunger and thirst, it must be fed or it cannot be answered, and nothing can supply the presence, or make recompence for the absence of God, or of the effects of his favour, and the light of his countenance.

7. True love in all accidents locks upon the be∣loved person, and observes his countenance, and how he approves or disproves it, and accord∣ingly looks sad or cheerful. He that loves God is not displeased at those accidents which God chooses, nor murmurs at those changes which he makes in his family, nor envies at those gifts he bestowes, but chooses as he likes, and is ruled by his judgement, and is per∣fectly of his persuasion, loving to learn where God is the Teacher, and being content to be ignorant or silent where he is not pleased to open himself.

8. Love is curious of little things: of circum∣stances and measures, and little accidents,

not allowing to it self any infirmity, which it strives not to master: aiming at what it cannot yet reach at,* 1.247 desiring to be of an Angelical purity and of a perfect inno∣cence, and a Seraphical fervour, and fears every image of offence, is as much afflicted at an idle word, as some at an act of adultery, and will not allow to it self so much anger as will disturb a childe; nor endure the impurity of a dream; and this is the curiosity and nicenesse of divine Love; this is the fear of God, and is the daughter and production o•• Love.

The Measures and Rules of Divine Love.

But because this passion is pure as the bright∣est and smoothest mirrour, and therefore is apt to be sullyed with every impurer breath, we must be careful that our love to God be gover∣ned by these measures.

1. That our love be sweet, even and full of tranquility, having in it no violences or trans∣portations, but going on in a course of holy acti∣ons and duties which are proportionable to our condition, and present state; not to satis∣fie all the desire, but all the probabilities and measures of our strength. A new beginner in religion hath passionate and violent desires, but they must not be the measure of his actions▪ But he must consider his strength, his late sick∣nesse and state of death, the proper tempta∣tions of his condition, and stand at first upon his defence, not go to storm a strong Fort, or at∣taque a potent enemy, or do heroical actions and fitter for gyants in Religion. Indiscreet vio∣lences,

and untimely forwardnesse are the rocks of religion against which tender spirits often suffer shipwrack.

2. Let our love be prudent and without il∣lusion: that is, that it expresse it self in such instances which God hath chosen, or which we choose our selves by proportion to his rules and measures. Love turns into doting when religion turns into Superstition. No degree of love can be imprudent, but the expressions may: we cannot love God too much, but we may proclaim it in undecent manners.

3. Let our love be firm, constant and insepa∣rable, not coming and returning like the tide, but descending like a never failing river, ever running into the Ocean of Divine excellency, passing on in the chanels of duty and a constant obedience, and never ceasing to be what it is, till it comes to be what it desires to be; still being a river till it be turned into sea and vastnesse, even the immensitie of a blessed Eternity.

Although the consideration of the Divine excellencies and mercies be infinitely sufficient to produce in us love to God (who is invisible and yet not distant from us, but we feel him in his blessings, he dwells in our hearts by faith, we feed on him in the Sacrament, and are made all one with him in the incarnation and glorifi∣cations of Jesus) yet that we may the better enkindle and encrease our love to God, the fol∣lowing advices are not uselesse.

Helps to encrease our love to God; by way of exercise.

1. Cut off all earthly and sensual loves, for

they pollute and unhallow the pure & Spiritual love. Every degree of inordinate affection to the things of this world, and every act of love to a sin is a perfect enemy to the love of God: and it is a great shame to take any part of our affection from the eternal God to bestow it up∣on his creature in defiance of the Creator, or to give it to the Devil, our open enemy, in dis∣paragement of him who is the fountain of all excellencies and Coelestial amities.

2. Lay fetters and restraints upon the ima∣ginative and phantastick part: because our fan∣cie being an imperfect and higher facultie is usually pleased with the entertainment of sha∣dowes and gauds; and because the things of the world fill it with such beauties and phanta∣stick imagery, the fancy presents such objects as amiable to the affections, and elective powers. Persons of fancy, such as are women and children have alwayes the most violent loves; but therefore if we be careful with what representments we fill our fancy, we may the sooner rectifie our loves. To this purpose, it is good that we transplant the instruments of fancy into religion: and sor this reason musick was brought into Churches, and ornaments, and persumes, and comely garments, and solemni∣ties, and decent ceremonies, that the busie and lesse discerning fancy being bribed with its pro∣per objects may be instrumental to a more coe∣lestial and spiritual love.

3. Remove solicitude or worldly cares, and multitudes of secular businesses; for if these take up the intention and actual ap∣plication of our thoughts and our imployments, they will also possesse our passions; which if they be filled with one object though ig∣noble,

cannot attend another though more ex∣cellent. We alwayes contract a friendship and relation with those with whom we converse: our very Countrey is dear to us for our being in it: and the Neighbours of the same Village, and those that buy and sell with us have seized upon some portions of our love, and therefore if we dwell in the affairs of the World, we shall also grow in love with them; and all our love, or all our hatred, all our hopes, or all our fears, which the eternal God would wil∣lingly secure to himself, and esteem amongst his treasures and precious things, shall be spent upon trifles and vanities.

4. Do not onely choose the things of God, but secure your inclinations and aptnesses for God and for Religion. For it will be a hard thing for a Man to do such a personal violence to his first desires, as to choose whatsoever he hath no minde to. A Man will many times sa∣tisfie the importunity and daily solicitations of his first longings: and therefore there is no∣thing can secure our loves to God, but stop∣ping the natural Fountains, and making Re∣ligion to grow neer the first desires of the soul.

5. Converse with God by frequent prayer. In particular, desire that your desires may be right, and love to have your affections regular and holy: To which purpose make very fre∣quent addresses to God by ejaculations and communions, and an assiduous daily devotion: Discover to him all your wants, complain to him of all your affronts, do as Hezekiah did, lay your misfortunes and your ill news before him, spread them before the Lord, call to him for health, run to him for counsel, beg of him for pardon; and it is as natural to love him to

whom we make such addresses, and of whom we have such dependancies, as it is for children to love their parents.

6. Consider the immensity and vastnesse of the Divine love to us, expressed in all the ema∣nations of his providence. 1. In his Creation. 2. In his conservation of us. For it is not my Prince or my Patron, or my Friend that sup∣ports me, or relieves my needs, but God, who made the Corn that my friend sends me, who created the Grapes and supported him, who hath as many dependances, and as many natu∣ral necessities, and as perfect disabilities as my self. God indeed made him the instrument of his providence to me, as he hath made his own Land or his own Cattel to him: with this onely difference, that God by his ministration to me intends to do him a favour and a reward, which to natural instruments he does nor. 3. In giving his Son. 4. In forgiving our sins. 5. In adopting us to glory: and ten thousand times ten thousand little accidents and instances hapning in the doing every of these; and it is not possible but for so great love we should give love again, for God we should give Man, for felicity we should part with our misery. Nay, so great is the love of the holy Jesus,* 1.248 God incarnate, that he would leave all his trium∣phant glories, and dye once more for Man, if it were necessary for procuring felicity to him.

In the use of these instruments love will grow in several knots and steps like the Su∣gar-canes of India according to a thousand va∣rieties in the person loving, and it will be great or lesse in several persons, and in the same, ac∣cording to his growth in Christianity: but in general discoursing there are but two states

of love, and those are Labour of love, and the zeal of love: the first is duty, the second is perfection.

The two states of love to God.

The least love that is, must be obedient, pure, simple, and communicative: that is, it must ex∣clude all affection to sin, and all inordinate affection to the World; and must be expres∣sive according to our power, in the instances of duty, and must be love for loves sake; and of this love Martyrdom is the highest instance; that is, a readinesse of minde rather to suffer any evil then to do any. Of this our blessed Sa∣viour affirmed, That no man had greater love then this: that is, this is the highest point of duty, the greatest love that God requires of Man. And yet he that is the most imperfect must have this love also in preparation of minde, and must differ from another in nothing, ex∣cept in the degrees of promptnesse and alacri∣ty. And in this sense, he that loves God truly (though but with a beginning and tender love) yet he loves God with all his heart, that is, with that degree of love which is the highest point of duty, and of Gods charge upon us; and he that loves God with all his heart, may yet increase with the increase of God, just as there are degrees of love to God among the Saints, and yet each of them love him with all their powers and capacities.

2. But the greater state of love is the zeal of love, which runs out into excrescencies, and suckers like a fruitful and pleasant tree, or burst∣ing into gums, and producing fruits, not of a monstrous, but of an extraordinary and heroi∣cal greatnesse. Concerning which, these cauti∣ons are to be observed.

Cautions and rules concerning zeal.

1. If zeal be in the beginnings of our spiri∣tual birth, or be short * 1.249, sudden and transient, or be a consequent of a mans natural temper, or come upon any cause, but after a long growth of a temperate and well regulated love, it is to be suspected for passion, and forward∣nesse, rather then the vertical point of love.

2. That zeal onely is good which in a fer∣vent love hath temperate expressions. For let the affection boyl as high as it can, yet if it boyl over into irregular and strange actions, it will have but few, but will need many excuses. Elijah was zealous for the Lord of Hosts, and yet he was so transported with it, that he could not receive answer from God, till by Musick he was recompos d and tam'd: and Moses broke both the Tables of the Law by being passionately zealous against them that brake the first.

3. Zeal must spend its greatest heat princi∣pally in those things that concern our selves; but with great care and restraint in those that concern others.

4. Remember that zeal being an excres∣cence of Divine love, must in no sense contra∣dict any action of love: Love to God includes love to our Neighbour, and therefore no pre∣tence of zeal for Gods * 1.250 glory must make us uncharitable to our brother, for that is just so pleasing to God, as hatred is an act of love.

5. That zeal that concernes others, can spend it self in nothing but arts, and acti∣ons and charitable instruments for their good: and when it concernes the good of many that one should suffer, it must bee done by persons of a competent authority,

and in great necessity, in seldom instances, according to the Law of God or Man; but never by private right, or for trifling acci∣dents, or in mistaken propositions. The Zealots in the Old Law had authority to transfix and stab some certain persons; but GOD gave them warrant; it was in the case of Idolatry, or such notorious huge crimes; the danger of which was insuport∣able, and the cognizance of which was in∣fallible: And yet that warrant expired with the Synagogue.

6. Zeal in the instances of our own duty, and personal deportment is more safe then in matters of counsel, and actions besides our just duty, and tending towards perfecti∣on. Though in these instances there is not a direct sin, even where the zeal is lesse wa∣ry, yet there is much trouble and some dan∣ger: (as, if it be spent in the too forward vowes of Chastity, and restraints of natural and innocent liberties.)

7. Zeal may be let loose in the instances of internal, personal, and spiritual actions, that are matters of direct duty: as in pray∣ers, and acts of adoration, and thanksgi∣ving, and frequent addresses: provided that no indirect act passe upon them to defile them; such as complacency, and opinions of sanctity, censuring others, scruples and opinions of necessity, unnecessary fears, su∣perstitious numbrings of times and houres; but let the zeal be as forward as it will, as devout as it will, as Seraphicall as it will in the direct addresse and entercourse with God, there is no danger, no transgression.

Do all the parts of your duty as earnestly as if the salvation of all the world,* 1.251 and the whole glory of God, and the confusion of all Devils, and all that you hope or desire did depend up∣on every one action.

8. Let zeal be seated in the will and choice, and regulated with prudence and a sober un∣derstanding, not in the fancies and affections;* 1.252 for these will make it full of noise and empty of profit, but that will make it deep and smooth, material and devout.

The summe is this: That, zeal is not a di∣rect duty, no where commanded for it self,* 1.253 and is nothing but a forwardnesse and circumstance of another duty, and therfore is then onely acceptable when it advances the love of God and our Neighbours, whose circumstance it is: That zeal is onely safe, onely acceptable which increases charity directly; and because love to our Neighbour, and obedience to God are the two great portions of charity, we must never account our zeal to be good, but as it advances both these, if it be in a matter that relates to both; or severally, if it relates severally. S. Pauls zeal was expressed in preaching with∣out any offerings or stipend, in travelling, in spending and being spent for his flock, in suf∣fering, in being willing to be accursed for love of the people of God, and his Countrey∣men: Let our zeal be as great as his was, so it be in affections to others, but not at all in angers against them: In the first then is no danger; in the second there is no safety. In brief; let your zeal (if it must be expressed in anger) be alwayes more severe against thy * 1.254 self, then against others.

The other part of Love to God is Love to our Neighbour, for which I have reserved the Para∣graph of Alms.

Of the external actions of Religion.

Religion teaches us to present to God our bodies as well as our souls; for God is the Lord of both; and if the body serves the soul in actions natural and civil, and intellectual, it must not be eased in the onely offices of Reli∣gion, unles••e the body shall expect no portion of the rewards of Religion, such as are resur∣rection, reunion, and glorification. Our bodies are to God a living sacrifice, and to present them to God is holy and acceptable.* 1.255

The actions of the body as it serves to religi∣on, and as it is distinguished from Sobriety and Justice; either relate to the word of God, or to prayer, or to repentance, and make these kindes of external actions of religion. 1. Read∣ing and hearing the word of God. 2. Fasting and corporal austerities, called by S. Paul, bodily exercise. 3. Feasting or keeping dayes of pub∣lick joy and thanksgiving.

SECT. IV. Of Reading, or Hearing the Word of God.

REading and Hearing the word of God are but the several circumstances of the same duty; instrumental especially to faith, but consequently to all other graces of the

Spirit. It is all one to us whether by the eye or by the eare the Spirit conveyes his precepts to us. If we hear S. Paul saying to us, that [Whoremongers and Adulterers God will judge:] or read it in one of his Epistles; in either of them we are equally and sufficiently instructed. The Scriptures read are the same thing to us, which the same doctrine was, when it was preached by the Disciples of our blessed Lord; and we are to learn of either with the same dispositions. There are many that cannot reade the word, and they must take it in by the ear; and they that can reade, finde the same word of God by the eye. It is necessary that all men learn it some way or other, and it is sufficient in order to their practise that they learn it any way. The word of God is all those Command∣ments and Revelations, those promises and threatnings, the stories and sermons recorded in the Bible: nothing else is the word of God, that we know of, by any certain instrument. The good books and spiritual discourses, the sermons or homilies written or spoken by men are but the word of men, or rather explications of, and exhortations according to the Word of God: but of themselves▪ they are not the Word of God. In a Sermon, the Text onely is in a proper sence to be called Gods Word: and yet good Sermons are of great use and con∣venience for the advantages of Religion. He that preaches an hour together against drun∣kennesse with the tongue of men or Angels, hath spoke no other word of God but this [Be not drunk with wine wherein there is excesse:] and he that writes that Sermon in a book, and publishes that book, hath preached to all that reade it, a louder Sermon then

could be spoken in a Church. This I say to this purpose that we may separate truth from error, popular opinions from substantial Truths. For God preaches to us in the Scripture, and by his secret assistances and spiritual thoughts and holy motions: Good men preach to us when they by popular arguments, and humane arts and complyances expound and presse any of those doctrines which God hath preached unto us in his holy Word. But

1. The Holy Ghost is certainly the best Preacher in the world, and the words of Scri∣pture the best sermons.

2. All the doctrine of salvation is plainly set down there, that the most unlearned person by hearing it read, may understand all his duty. What can be plainer spoken then this, [Thou shalt not kill. Be not drunk with wine: Husbands love your wives: whatsoever ye would that men should do to you, do ye so to them▪] The wit of man cannot more plainly tell us our duty, or more fully, then the Holy Ghost hath done already.

3. Good sermons, and good books are of excellent use: but yet they can serve no other end but that we practise the plain do∣ctrines of Scripture.

4. What Abraham in the parable said con∣cerning the brethren of the rich man, is here very proper: They have Moses and the Prophets le•• them hear them:* 1.256 But if they refuse to hear these▪ neither will they believe though one should arise from the dead to preach unto them.

5. Reading the holy Scriptures is a duty ex∣pressely * 1.257 commanded us, and is called in Scri∣pture [* 1.258 Preaching:] all other preaching is the

effect of humane skill and industry, and al∣though of great benefit, yet it is but an Eccle∣siastical ordinance; the Law of God concern∣ing Preaching, being expressed in the matter of reading the Scriptures, and hearing that word of God, which is, and as it is there described.

But this duty is reduced to practise in the following Rules.

Rules for hearing or reading the word of God.

1. Set apart some portion of thy time according to the opportunities of thy calling and necessary imployment, for the reading of holy Scripture; and if it be possible, eve∣ry day reade or hear some of it read: you are sure that book teaches all truth, commands all holinesse, and promises all happinesse.

2. When it is in your power to choose, ac∣custome your self to such portions which are most plain and certain duty, and which contain the story of the Life and Death of our blessed Saviour. Read the Gospels, the Psalms of Da∣••id; and especially those portions of Scripture which by the wisdom of the Church are ap∣pointed to be publikely read upon Sundayes and holy-dayes, viz. the Epistles and Gospels. In the choice of any other portions, you may advise with a Spiritual Guide, that you may spend your time with most profit.

3. Fail not, diligently to attend to the reading of holy Scriptures upon those dayes wherein it is most publickly and solemnly read in Church∣es: for at such times, besides the learning our duty, we obtain a blessing along with it, it be∣coming to us upon those dayes apart of the so∣lemn Divine worship.

4. When the word of God is read or preached to you, be sure you be of a ready heart and minde, free from worldly cares and thoughts, diligent to hear, careful to mark, studious to remember, and desirous to practise all that is commanded, and to live according to it: Do not hear for any other end but to become better in your life, and to be instructed in every good work, and to increase in the love and service of God.

5. Beg of God by prayer that he would give you the spirit of obedience and profit, and that he would by his Spirit write the word in your heart, and that you describe it in your life. To which purpose serve your self of some affectio∣nate ejaculations to that purpose, before and after this duty.

Concerning spiritual books and ordinary Ser∣mons take in these advices also.

6. Let not a prejudice to any mans person hinder thee from receiving good by his do∣ctrine, if it be according to godlinesse: but (if occasion offer it, or especially if duty pre∣sent it to thee; that is, if it be preached in that assembly where thou art bound to be pre∣sent) accept the word preached as a message from God, and the Minister as his Angel in that ministration.

7. Consider and remark the doctrine that is represented to thee in any discourse; and if the Preacher addes any accidental advantages, any thing to comply with thy weaknesse, or to put thy spirit into action, or holy resolution, remember it, and make use of it; but if the Preacher be a weak person, yet the text is the doctrine thou art to remember; that contains

all thy duty, it is worth thy attendance to hear that spoken often, ••nd renewed upon thy thoughts, and though thou beest a learned man, yet the same thing which thou knowest already, if spoken by another, may be made active by that application. I can better be com∣forted by my own considerations, if another hand applyes them, then if I do it my self; because the word of God does not work as a natural agent, but as a Divine instrument: it does not prevail by the force of deduction, and artificial discoursings onely, but chie••ly by way of blessing in the ordinance, and in the ministery of an appointed person. At least o∣bey the publick order, and reverence the con∣stitution, and give good example of humility, charity and obedience.

8. When Scriptures are read, you are onely to enquire with diligence and modesty into the meaning of the Spirit: but if homilies or sermons be made upon the words of Scripture, you are to consider, whether all that be spoken be conformable to the Scriptures. For although you may practise for humane reasons, and hu∣mane arguments ministred from the Preacher•• art, yet you must practise nothing but the com∣mand of God, nothing but the Doctrine of Scripture, that is, the text.

9. Use the advice of some spirituall or other prudent man for the choice of such spiritual books which may be of use and benefit for the edification of thy spirit in the wayes of holy living; and esteem that time well accounted for, that is prudently and af∣fectionately imployed, in hearing or reading good books and pious discourses: ever remem∣bring that God by hearing us speak to him in

prayer, obliges us to hear him speak to us in his word, by what instrument soever it be con∣veyed.

SECT. V. Of Fasting.

FAsting, if it be considered in it self without relation to Spiritual ends, is a duty no where enjoyned, or counselled. But Christianity hath to do with it, as it may be made an instru∣ment of the Spirit by subduing the lusts of the flesh, or removing any hindrances of religion; And it hath been practised by all ages of the Church, and advised in order to three mini∣steries. 1. To Prayer. 2. To Mortification of bodily lusts. 3. To Repentance: and is to be practised according to the following measures.

Rules for Christian Fasting.

1. Fasting in order to prayer is to be mea∣sured by the proportions of the times of prayer: that is, it ought to be a total faft from all things during the solemnity (unlesse a probable ne∣cessity intervene.) Thus the Jews eate nothing upon the Sabbath-dayes till their great offices were performed, that is, about the sixth hour: and S. Peter used it as an argument, that the Apostles in Pente••ost were not drunk, because it was but the third hour of the day, of such a day, in which it was not lawful to eat or drink til the sixth hour: and the Jews were offended at the Disciples for plucking the ears of corn upon the

Sabbath early in the morning, because it was before the time in which by their customs they esteemed it lawful to break their fast. In imi∣tation of this custom, and in prosecution of the reason of it, the Christian Church hath religi∣ously observed fasting before the Holy Com∣munion: and the more devout persons (though without any obligation at all) refused to eat or drink till they had finished their morning devo∣tions: and further yet upon dayes of publick humiliation, which are designed to be spent wholly in Devotion, and for the averting Gods judgements (if they were imminent) fasting is commanded together with prayer, commanded (I say) by the Church to this end, that the Spirit might be clearer and more Angelical when it is quitted in some proportions from the loads of flesh.

2. Fasting, when it is in order to Prayer, must be a total abstinence from all meat, or else an abatement of the quantity: for the help which fasting does to prayer cannot be served by changing flesh into fish, or milk-meats into dry diet, but by turning much into little, or little into none at all during the time of solemn and extraordinary prayer.

3. Fasting as it is instrumental to Prayer, must be attended with other aids of the like vertue and efficacy, such as are, removing for the time all worldly cares and secular businesses; and therefore our blessed Saviour enfolds these parts within the same caution. [Take heed lest your hearts be overcharged with surfetting and drunkennesse and the cares of this world,* 1.259 and that day overtake you unawares.] To which adde alms; for upon the wings of fasting and alms, holy prayer infallibly mounts up to Heaven.

4. When Fasting is intended to serve the duty of Repentance, it is then best chosen when it is short, sharp and afflictive; that is, either a total abstinence from all nourishment (according as we shall appoint, or be appointed) during such a time as is separate for the solemnity and attendance upon the imployment: or if we shall extend our severity beyond the solemn dayes, and keep our anger against our sin, as we are to keep our sorrow, that is, al∣wayes in a readinesse, and often to be called upon; then, to refuse a pleasant morsel, to ab∣staine from the bread of our desires, and onely to take wholsome and lesse pleasing nourishment, vexing our appetite by the refusing a lawful satisfaction, since in its pe∣tulancie and luxurie it preyed upon an un∣lawfull.

5. Fasting designed for repentance must be ever joyned with an extream care that we fast from sin: for there is no greater folly or undecency in the world, then to commit that for which I am now judging and condemning my self. This is the best fast: and the other may serve to promote the interest of this, by increasing the disaffection to it, and multiplying argu∣ments against it.

6. He that fasts for repentance, must, during that solemnity, abstain from all bodily delights, and the sensuality of all his senses, and his appetites; for a man must not when he mourns in his fast be merry in his sport; weep at din∣ner, and laugh all day after; have a silence in his kitchen, and musick in his chamber; judge the stomack, and feast the other se••ses. I deny not but a man may in a single instance punish a particular sin with a proper instru∣ment:

If a man have offended in his palate, he may choose to fast onely; if he have sinned in softnesse and in his touch, he may choose to lye hard, or work hard, and use sharp inflicti∣ons: but although this Discipline be proper and particular, yet because the sorrow is of the whole man, no sense must rejoyce, or be with any study or purpose feasted and entertained softly. This rule is intended to relate to the solemn dayes appointed for repentance pub∣lickly or privately: besides which in the whole course of our life, even in the midst of our most festival and freer joyes we may sprinkle some single instances, and acts of self condemning, or punishing: as to refuse a pleasant morsel, or a delicious draught with a t••cit remembrance of the sin that now returns to displease my spi∣rit: and though these actions be single, there is no undecency in them, because a man may a∣bate of his ordinary liberty & bold freedom w^th great prudence, so he does ••t without singularity in himself, or trouble to others: but he may not abate of his solemn sorrow: that may be cau∣tion; but this would be softnesse effoeminacy and undecency.

7· When fasting is an act of mortification, that is, is intended to subdue a bodily lust; as the spi∣rit of fornication, or the fondness of strong and impatient appetties, it must not be a sudden, sharp, and violent fast, but a state of fasting, a dyet of fasting, a daily lessening our portion of meat and drink, and a choosing such a course dyet which may make the least preparation for the lusts of the body.* 1.260 He that fasts 3 dayes without ••ood, will weaken other parts more then the mi∣nisters of fornication: and when the meals re∣turn as usually, they also will be serv'd assoon as

any. In the mean time they will be supplyed and made active by the accidental heat that comes with such violent fastings: for this is a kinde of aerial Devil; the Prince that rules in the air is the Devil of fornication; and he will be as tempting with the windinesse of a violent fast, as with the flesh of an ordinary meal. But a daily substraction of the nourishment will in∣troduce a lesse busy habit of body, and that will prove the more effectual remedy.

8. Fasting alone will not cure this Devil, though it helps much towards it;* 1.261 but it must not therefore be neglected, but assisted by all the proper instruments of remedy against this unclean spirit; and what it is unable to do alone, in company with other instruments, and Gods blessing upon them it may effect.

9. All fasting for whatsoever end it be un∣dertaken, must de done without any opinion of the necessity of the thing it self, without censuring others, with all humility, in order to the proper end; and just as a man takes phy∣sick of which no man hath reason to be proud, and no man thinks it necessary, but because he is in sicknesse, or in danger and disposition to it.

10. All fasts ordained by lawful authority are to be observed in order to the same pur∣poses to which they are enjoyned; and to be accompanied with actions of the same nature, just as it is in private fasts; for there is no other difference, but that in publick our Superiours choose for us, what in private we do for our selves.

11. Fasts ordained by lawful authority are not to be neglected because alone they cannot do the thing in order to which they were en∣joyn'd.

It may be one day of Humiliation will not obtain the blessing, or alone kill the lust, yet it must not be despis'd, if it can do any thing towards it. An act of Fasting is an act of self-denial, and though it do not produce the habit, yet it is a good act.

12. When the principal end why a Fast is publickly prescribed, is obtained by some other instrument in a particular person; as if the spirit of Fornication be cur'd by the rite of Marriage, or by a gift of chastity, yet that person so eased, is not freed from the Fasts of the Church by that alone, if those fasts can prudently serve any other end of Religion, as that of prayer, or repentance, or mortificati∣on of some other appetite: for when it is in∣strumental to any end of the Spirit, it is freed from superstition, and then we must have some other reason to quit us from the Obliga∣tion, or that alone will not do it.

13. When the Fast publickly command∣ed by reason of some indisposition in the par∣ticular person cannot operate to the end of the Commandment, yet the avoiding offence, and the complying with publick order is reason e∣nough to make the obedience to be necessary. For he that is otherwise disoblig'd (as when the reason of the Law ceases, as to his parti∣cular, yet) remains still oblig'd is he cannot do otherwise without scandal: but this is an ob∣ligation of charity, not of justice.

14. All fasting is to be used with prudence and charity: for there is no end to which fast∣ing serves, but may be obtain'd by other in∣struments, and therefore it must at no hand be made an instrument of scruple, or become an enemy to our health, or be impos'd upon per∣sons

that are sick or aged, or to whom it is in any sense uncharitable; such as are wearied Travellers; or to whom in the whole kinde of it, it is uselesse, such as are Women with childe, poor people, and little children. But in these cases the Church hath made provision, and inserted caution into her Laws, and they are to be r••duced to practise according to cu∣stome, and the sentence of prudent persons, with great latitude, and without ni••enesse and curiosity: having this in our first care, that we secure our vertue, and next that we secure our health, that we may the better exercise the la∣bours of vertue, lest out of too much austerity we bring our selves to that condition, that it be necessary to be indulgent to softnesse, ease and extream tendernesse.* 1.262

15. Let not intemperance be the Prologue or the Epilogue to your fast, lest the fast be so far from taking off any thing of the sin, that it bee an occasion to increase it; and therefore when the fast is done,* 1.263 be care∣ful that no supervening act of gluttony, or excessive drinking unhallow the religion of the passed day; but eat temperately ac∣cording to the proportion of other meals, lest gluttony keep either of the gates to ab∣stinence.

The benefits of Fasting.

He that undertakes to enumerate the be∣nefits of fasting, may in the next page also reckon all the benefits of physick: for fast∣ing is not to be commended as a duty, but

as an instrument; and in that sense, no Man can reprove it, or undervalue it; but he that knows neither spiritual arts, nor spiritual ne∣cessities: but by the Doctors of the Church it is called, the nourishment of prayer, the restraint of lust, the wings of the soul, the diet of Angels, the instrument of humili∣ty, and self-denial, the purification of the Spirit: and that palenesse and maigrenesse of visage which is consequent to the daily fast of great mortifiers, is by Saint Basil said to be the mark in the Forehead which the Angel observed, when he signed the Saints in the forehead to escape the wrath of God. [The soul that is greatly vexed, which goeth stooping and feeble, and the eyes that fail, and the hungry soul shall give thee praise and righteousnesse, O Lord.* 1.264

Sect. VI. Of keeping Festivals and dayes holy to the Lord: particularly, the Lords day.

TRue naturall Religion, that which was common to all Nations and Ages did principally relye upon four great propositi∣ons. 1. That there is one God. 2. That God is nothing of those things which wee see. 3. That God takes care of all things below and governs all the World. 4. That hee is the Great Creator of all things without himself: and according to these were fram'd the four first precepts of the Decalogue. In the first, the Unity of the Godhead is expres∣ly affirmed. In the second, his invisibility

and immateriality. In the third is affirmed Gods government and providence, by aveng∣ing them that swear falsly by his Name, by which also his Omniscience is declared. In the fourth Commandement, hee proclaims himself the Maker of Heaven and Earth: for in memory of Gods rest from the work of six dayes the seventh was hallowed into a Sabbath: and the keeping it was a con∣fessing GOD to bee the great Maker of Heaven and Earth; and consequently to this, it also was a confession of his goodnesse, his Omnipotence and his Wisdom, all which were written with a Sun beam in the great book of the Creature.

So long as the Law of the Sabbath was bound upon Gods people, so long GOD would have that to be the folemn manner of confessing these attributes; but when the Priesthood being changed there was a change also of the Law, the great duty remain'd unaltera∣ble in changed circumstances. We are eter∣nally bound to confesse God Almighty to be the Maker of Heaven and Earth; but the man∣ner of confessing it, is chang'd from a rest or a doing nothing, to a speaking something, from a day to a symbol, from a ceremony to a substance, from a Jewish rite to a Christian duty: we professe it in our Creed, we con∣fesse it in our lives, we describe it by every line of our life, by every action of duty, by faith, and trust, and obedience: and we do also upon great reason comply with the Jewish manner of confessing the Crea∣tion, so far as it is instrumental to a real duty. We keepe one day in seven, and so confesse the manner and circumstance of the

Creation: and we rest also that we may tend holy duties: so imitating Gods rest better then the Jew in Synesius who lay upon his face from evening to evening, and could not by stripes or wounds be raised up to steer the ship in a great storm: Gods rest was not a na∣tural cessation: hee who could not labour could not be said to rest; but Gods rest is to be understood to be a beholding and a rejoy∣cing in his work finished: and therefore we tru∣ly represent Gods rest, when we confesse and rejoyce in Gods works and Gods glory.

This the Christian Church does upon every day, but especially upon the Lords day, which she hath set apart for this and all o∣ther Of••ices of Religion, being determined to this day, by the Resurrection of her dear∣est Lord, it being the first day of joy the Church ever had. And now, upon the Lords day we are not tyed to the rest of the Sabbath, but to all the work of the Sabbath: and we are to ab∣stain from bodily labour, not because it is a direct duty to us as it was to the Jews, but be∣cause it is necessary in order to our duty, that we attend to the Offices of Religion.

The observation of the Lords day differs nothing from the observation of the Sabbath in ••he matter of Religion, but in the manner. They differ in the ceremony and external rite. Rest with them was the principal: with us it is the acces∣sory. They differ in the office or forms of wor∣ship: For they were then to worship God as a Creator and a gentle Father: we are to adde to that, Our Redeemer, and all his other ex∣cellencies and mercies: and though we have more natural and proper reason to keep the Lords day then the Sabbath, yet the Jews

had a Divine Commandement for their day, which we have not for ours: but we have many Commandements to do all that honour to GOD which was intended in the fourth Commandement: and the Apostles appoin∣ted the first day of the week, for doing it in solemne Assemblies; and the manner of worshipping God and doing him solemn ho∣nour and service upon this day we may best ob∣serve in the following measures.

Rules for keeping the Lords day and other Christian Festivals.

1. When you go about to distinguish Fe∣stival dayes from common, do it not by lesse∣ning the devotions of ordinary dayes, that the common devotion may seem bigger upon Fe∣stivals, but on every day keep your ordinary devotions intire, and enlarge upon the Holy day.

2. Upon the Lords day wee must abstaine from all servile and laborious workes, ex∣cept such which are matters of necessity, of common life, or of great charity: for these are permitted by that authority which hath separated the day for holy uses. The Sab∣bath of the Jewes though consisting princi∣pally in rest, and established by God, did yeeld to these. The labour of Love and the labours of Religion were not against the rea∣son and the spirit of the Commandement, for which the Letter was decreed, and to which it ought to minister: And therefore much more is it so on the Lords day, where the Letter is wholly turned into Spirit, and there is no Commandement of God, but of spiritual

and holy actions. The Priests might kill their beasts and dresse them for sacrifice; and Christ though born under the law, might heal a sick man, and the sick man might carry h••s bed to witnesse his recovery, and confesse the mercy, and leap and dance to God for joy: and an Ox might be led to water, and an Asse be haled ou•• of a ditch, and a man may take physick, and he may eat meat, and therefore there were of necessity some to prepare and minister it: and the performing these labours did not consist in minutes, and just determined stages, but they had, even then, a reasonable latitude: so one∣ly as to exclude unnecessary labour, or such as did not minister to charity or religion. And therefore this is to be enlarged in the Gospel, whose Sabbath or rest is but a circumstance, and accessory to the principal and spiritual du∣ties: Upon the Christian Sabbath, necessity is to be served first, then charity, and then religion; for this is to give place to cha∣rity in great instances; and the second to the first in all; and in all cases God is to be wor∣shipped in spirit and in truth.

3. The Lords day being the remembrance of a great blessing, must be a day of joy, festi∣vity, spiritual rejoycing and thanksgiving, and therefore it is a proper work of the day to let your devotions spend themselves in singing or reading Psalms, in recounting the great works of God, in remembring his mercies, in worshipping his excellencies, in celebrating his attributes, in admiring his person, in sending portions of pleasant meat to them for whom nothing is provided, & in all the arts and instru∣ments of advancing Gods glory, & the reputati∣on of religion: in which it were a great decency

that a memorial of the resurrection should be inserted, that the particular religion of the day be not swallowed up in the general: And of this we may the more easily serve our selves by rising seasonably in the morning to private de∣votion, and by retiring at the leisures and spaces of the day not imployed in publick offices.

4. Fail not to be present at the publick hours and places of prayer, entring early and cheerfully, attending reverently and devoutly, abiding patiently during the whole office, pi∣ously assisting at the prayers, and gladly also hearing the Sermon, and at no hand omitting to receive the Holy Communion when it is of∣fered (unlesse some great reason excuse it) this being the great solemnity of thanksgiving, and a proper work of the day.

5. After the solemnities are past, and in the intervalls between the morning and even∣ing devotion (as you shall finde op portunity) visit sick persons, reconcile differences, do offi∣ces of Neighbourhood, inquire into the needs of the poor, especially house-keepers, relieve them as they shall need, and as you are able: for then we truely rejoyce in God, when we make our neighbours, the poor members of Christ, rejoyce together with us.

6. Whatsoever you are to do your self as necessary, you are to take care that others also, who are under your charge, do in their station & manner. Let your servants be called to Church, and all your family that can be spared from ne∣cessary & great houshold ministeries: those that cannot, let them go by turns, and be supplyed otherwise as well as they may: and provide on these dayes especially that they be instructed in the articles of faith, and necessary parts of their duty.

7. Those who labour hard in the week, must be eased upon the Lords day; such ease being a great charity and alms: but at no hand must they be permitted to use any unlawful games, any thing forbidden by the laws, any thing that is scandalous, or any thing that is dangerous, and apt to mingle sin with it; no games prompting to wantonnesse, to drunkennesse, to quarrelling, to ridiculous and superstitious customs, but let their refreshments be innocent, and charitable, and of good report, and not exclusive of the duties of religion.

8. Beyond these bounds because neither God nor man hath passed any obligation upon us, we must preserve our Christian liberty and not suffer our selves to be intangled with a yoke of bon∣dage: for even a good action may become a snare to us, if we make it an occasion of scruple by a pretence of necessity, binding loads upon the conscience not with the bands of God, but ••f men, and of fancy, or of opinion, or of tyranny. Whatsoever is laid upon us by the hands of man, must be acted and accounted of by the measures of a man; but our best measure is this: He keeps the Lords day best that keeps it with most religion, and with most charity.

9. What the Church hath done in the article of the resurrection, she hath in some measure done in the other articles of the Nativity, of the Ascension, and of the Descent of the Holy Ghost at Pentecost: And so great blessings de∣serve an anniversary solemnity, since he is a very unthankful person that does not often re∣cord them in the whole year, and esteem them the ground of his hopes, the object of his faith, the comfort of his troubles, and the great ef∣fluxes

of the divine mercy greater then all the victories over our temporal enemies, for which all glad persons usually give thanks. And if with great reason the memory of the resurrection does return solemnly every week, it is but rea∣son the other should return once a year. * To which I adde, that the commemoration of the articles of our Creed in solemn dayes and offi∣ces is a very excellent instrument to convey and imprint the sense and memory of it upon the spirits of the most ignorant person. For as a picture may with more fancy convey a story to a man, then a plain narrative either in word or writing: so a real representment, and an office of remembrance, and a day to declare it, is f••r more impressive then a picture, or any o∣ther art of making and fixing imagery.

10. The memories of the Saints are precio••s to God, and therefore they ought also to be so to us; and such persons who served God by holy living, industrious preaching, and religi∣ous dying, ought to have their names preserved in honour, and God be glorified in them, and their holy doctrines and lives published and imitated; and we by so doing give testimony to the article of the communion of Saints. But in these cases as every Church is to be sparing in the number of dayes, so also should she be temperate in her injunctions, not imposing them but upon voluntary and unbusied persons, without snare or burden. But the Holy day is best kept by giving God thanks for the excel∣lent persons, Apostles or Martyrs we then re∣member, and by imitating their lives: this all may do: and they that can also keep the solemnity, must do that too, when it is publickly enjoyned.

The mixt actions of religion are, 1. Prayer. 2. Alms. 3. Repentance. 4. Receiving the bles∣sed Sacrament.

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.* 1.265 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:* 1.266 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.* 1.267 [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:* 1.268 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:* 1.269 [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.* 1.270 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,* 1.271 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,* 1.272 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,* 1.273 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,* 1.274 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.

* 1.27513. [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,* 1.276 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,* 1.277 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,* 1.278 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.

Sect. 8. Of Almes.

LOve is as communicative as fire, as busie, and as active, and it hath four twin Daugh∣ters, extreme like each other; and but that the Doctors of the School have done as Tha∣mars Midwife did, who bound a Scarlet threed, something to distinguish them, it would be very hard to call them asunder. Their names are: 1. Mercy. 2. Beneficence, or well-doing. 3. Liberality. And 4. Almes; which by a special priviledge hath obtained to be called after the Mothers name, and is commonly called, Cha∣rity. The first or eldest is seated in the affecti∣on, and it is that, which all the other must at∣tend. For Mercy without Almes is acceptable, when the person is disabled to expresse out∣wardly, what he heartily desires. But Almes without Mercy, are like prayers without devo∣tion, or Religion without Humility. 2. Bene∣ficence, or well doing, is a promptnesse and no∣blenesse of minde, making us to do offices of curtesie, and humanity to all sorts of persons in their need, or out of their need. 3. Liberality is a disposition of minde opposite to covetous∣nesse, and consists in the despite and neglect of money upon just occasions, and relates to our friends, children, kinred, servants and o∣ther relatives. 4. But Almes is a relieving the poor and needy. The first and the last onely

are duties of Christianity. The second and third are circumstances and adjuncts of these duties: for Liberality increases the degree of Almes, making our gift greater; and Benefi∣cence extends it to more persons and orders of Men, spreading it wider. The former makes us sometimes to give more then we are able; and the latter gives to more then need by the necessity of Beggars, and serves the needs and conveniencies of persons, and supplies circum∣stances: wheraes properly, Almes are doles and largesses to the necessitous and calamitous peo∣ple; supplying the necessities of Nature, and giving remedies to their miseries.

Mercy and Almes are the body and soul of that charity which we must pay to our Neigh∣bours need: and it is a precept which God therefore enjoyn'd to the World, that the great inequality which he was pleased to suffer in the possessions and accidents of Men, might be reduced to some temper and evennesse; and the most miserable person might be re∣conciled to some sense and participation of felicity.

Works of mercy, or the several kindes of corporal Almes.

The workes of Mercy are so many as the affections of Mercy have objects, or as the World hath kindes of misery. Men want meat or drink, or clothes, or a house, or liber∣ty, or attendance, or a grave. In proportion to these, seven works are usually assign'd to Mercy; and there are seven kindes of corpo∣ral almes reckoned. 1. To feed the hungry.* 1.279 2. To give drink to the thirsty. 3. Or clothes to the naked. 4. To redeem Captives. 5. To

visit the sick. 6. To entertain strangers. 7. To bury the dead.* 1.280 But many more may be added. Such as are. 8. To give physick to sick persons. 9. To bring cold and starv'd people to warmth and to the fire: for sometimes clothing will not do it; or this may be done when we cannot do the other. 9. To lead the blinde in right wayes. 10. To lend money. 11. To forgive debts. 12. To remit forfeitures. 13. To mend high wayes and bridges. 14. To reduce or guide wandring travellers. 15. To ease their labours by accomodating their work with apt instruments; or their journey with beasts of carriage. 16. To deliver the poor from their oppressors. 17. To dye for my bro∣ther* 1.281. 18 To pay maydens dow∣ries, and to procure for them ho∣nest and chast marriages.

Works of spiritual Almes and mercy, are

* 1.2821. To teach the ignorant. 2. To counsell doubting persons. 3. To admonish sinners diligently, prudently, seasonably, and charitably: To which also may be reduced, provoking and encouraging to good works.* 1.283 4. To comfort the afflicted. 5. To pardon offenders. 6. To suffer and support the weak. 7. To pray for all estates of men, and for relief to all their necessities. To which may be ad∣ded. 8▪ To punish or correct refractorinesse. 9. To be gentle and charitable in censuring the actions of others. 10. To establish the scru∣pulous, wavering, and inconstant spirits. 11. To confirm the strong. 12. Not to give scandal. 13. To quit a man of his fear. 14 * 1.284 To redeem maydens from prostitution and publication of their bo∣dies.

To both these kindes, a third also may be added of a mixt nature, partly corporall, and partly spiritual: such are, 1. Reconci∣ling enemies * 1.285. 2. Erecting publick Schools of Learning. 3. Maintaining Lectures of Di∣••inity. 4. Erecting Colledges for Religion, and retirement from the noises and more fre∣quent temptations of the World. 5. Finding imployment for unbusied persons, and putting children to honest Trades. For the particulars of Mercy or Almes cannot be narrower then Mens needs are: and the old method of Almes is too narrow to comprize them all; and yet the kindes are too many to be discoursed of particularly: onely our blessed Saviour in the precept of Almes, uses the instances of relieving the poor, and forgivenesse of injuries; and by pro∣portion to these, the rest, whose duty is plain, simple, easie and necessary, may be determin'd. But Almes in general are to be disposed of ac∣cording to the following Rules.

Rules for giving Almes.

1. Let no Man do Almes of that which is none of his own;* 1.286 for of that he is to make re∣stitution; that is due to the owners, not to the poor: for every Man hath need of his own, and that is first to be provided for; and then you must think of the needs of the poor. He that gives the poor what is not his own, makes himself a thief, and the poor to be the re∣ceivers. This is not to be understood, as if it were unlawful for a Man that is not able to pay his debts, to give smaller Almes to the poor. He may not give such portions as can in any sence more disable him to do justice:

but such, which if they were saved could not advance the other duty, may retire to this, and do here * 1.287 what they may, since in the other d••ty they cannot do what they should. But generally Cheaters and Robbers cannot give almes of what they have cheated and rob∣bed, unlesse they cannot tell the persons whom they have injured, or the proportions; and in such cases they are to give those unknown portions to the poor by way of restitution, for it is no almes: onely God is the supreme Lord to whom those escheats devolve, and the poor are his Receivers.

2. Of money unjustly taken and yet volun∣tarily parted with, we may and are bound to give almes: such as is money given and taken for false witnesse, bribes, simoniacal contracts, because the Receiver hath no right to keep it, nor the Giver any right to recall it, it is un∣just money, and yet payable to none but to the supreme Lord (who is the person in∣jur'd) and to his Delegates, that is, the poor. To which I insert these cautions. 1. If the per∣son injur'd by the unjust sentence of a brib'd Judge, or by false witnesse, be poor, he is the proper object and bosome to whom the resti∣tution is to be made.* 1.288 2. In case of Simony, the Church, to whom the Simony was injurious, is the lap into which the restitution is to be pow∣red, and if it be poor and out of repair, the almes or restitution (shall I call it) are to be paid to it.

3. There is some sort of gain that hath in it no injustice properly so called; but it is unlawful and filthy lucre: such as is money taken for worke done unlawfully upon the Lords day, hire taken for disfiguring ones

self, and for being professed jesters, the wages of such as make unjust bargains, and of har∣lots: of this money there is some preparation to be made before it be given in Almes. The money is infected with the plague, and must passe thorough the fire or the water before it be fit for almes: the person must repent and leave the crime, and then minister to the poor.

4. He that gives almes must do it in mercy,* 1.289 that is, out of a true sence of the calamity of his brother, first feeling it in himself in some proportion, and then endeavouring to ease himself and the other of their common cala∣mity. Against this rule they offend who give almes out of custome, or to upbraid the po∣verty of the other, or to make him mercenary and obliged, or with any unhandsome circum∣stances.

5. He that gives almes must do it with a sin∣gle eye and heart; that is, without designes to get the praise of men: and if he secures that, he may either give them publickly, or private∣ly: for Christ intended only to provide against pride and hypocrisie, when he bade almes to be given in secret; it being otherwise one of his Commandments, that our light should shine before men: this is more excellent, that is more safe.

6. To this also appertains,* 1.290 that he who hath done a good turne should so forget it as not to speak of it: but he that boasts it or upbraids it, hath paid himself, and lost the noblenesse of the charity.

7. Give alms with a cheerful heart and coun∣tenance,* 1.291 not grudgingly or of necessity, for God loveth a cheerful giver; and therefore give quickly when the power is in thy hand, and the

need is in thy Neighbor, and thy Neighbor at the door. He gives twice that relieves speedily.

8. According to thy ability give to all men that need;* 1.292 and in equal needs give first to good men, rather then to bad men; and if the needs be unequal, do so too; provided that the need of the poorest be not violent or ex∣tream:* 1.293 but if an evil man be in extream ne∣cessity, he is to be relieved rather then a good man who can tarry longer, and may subsist without it; and if he be a good man, he will de∣sire it should be so: because himself is bound to save the life of his brother with doing some inconvenience to himself: and no difference of vertue or vice, can make the ease of one begger equal with the life of another.

9. Give no almes to vitious persons, if such almes will support their sin: as if they will continue in idlenes [if they will not work, neither let them eat] or if they will spend it in drunken∣ness,* 1.294 or wantonness: such persons when they are reduced to very great want, must be relieved in such proportions, as may not relieve their dying lust, but may refresh their faint or dying bodies.

10. The best objects of charity are poor house keepers that labour hard, and are bur∣dened with many children; or Gentlemen fallen into sad poverty, especially if by inno∣cent misfortune (and if their crimes brought them into it, yet they are to be relieved accord∣ding to the former rule) persecuted persons, widows, and fatherlesse children, putting them to honest trades or schools of learning: and search into the needs of numerous and meaner families;* 1.295 for there are many persons that have nothing left them but misery and modesty: and towards such we must adde two circum∣stances

of charity.* 1.296 1. To enquire them out· 2. To convey our relief to them so as we do not make them ashamed.

11. Give, looking for nothing again, that is, without consideration of future advantages: give to children, to old men, to the unthank∣ful, and the dying, and to those you shall never see again: for else your alms or curtesy is not charity, but traffick and merchandise: and be sure that you omit not to relieve the needs of your enemy and the injurious; for so possibly you may win him to your self; but do you in∣tend the winning him to God.

12. Trust not your almes to intermedial, uncertain and under dispensers: by which rule is not onely intended the securing your almes in the right chanel; but the humility of your person, and that which the Apostle calls the la∣bour of love: and if you converse in Hospitals, and Alms-houses, and minister with your own hands what your heart hath first decreed, you will finde your hearts endeared and made fa∣miliar with the needs and with the persons of the poor, those excellent images of Christ.

13. Whatsoever is superfluous in thy estate is to be dispensed in alms. He that hath two coats must give to him that hath none; that is, he that hath beyond his need must give that which is beyond it: Only among needs we are to reckon not onely what will support our life, but also what will maintain the decency of our estate and person; not onely in present needs, but in all future necessities, and very probable contingencies, but no further: we are not ob∣liged beyond this, unlesse we see very great, publick and calamitous necessities: but yet, if we do extend beyond our measures, and give

more then we are able, we have the Philippians and many holy persons for our precedent, we have S. Paul for our encouragement, we have Christ for our Counseller, we have God for our rewarder, and a great treasure in Heaven for our recompence and restitution. But I pro∣pound it to the consideration of all Christian people, that they be not nice and curious, fond and indulgent to themselves in taking accounts of their personal conveniences, and that they make their proportions moderate and easy, according to the order and manner of Christi∣anity; and the consequent will be this, that the poor will more plentifully be relieved, themselves will be more able to do it, and the duty will be lesse chargeable, and the owners of estates charged with fewer accounts in the spending them. It cannot be denied, but in the expences of all liberal and great personages many things might be spared: some superflu∣ous servants, some idle meetings, some unne∣cessary and imprudent feasts, some garments too costly, some unnecessary Law-suits, some vain journeyes: and when we are tempted to such needlesse expences, if we shall descend to moderation, and lay aside the surplusage, we shall finde it with more profit to be laid out up∣on the poor members of Christ, then upon our own with vanity. But this is onely intended to be an advice in the manner of doing almes: for I am not ignorant that great variety of clothes alwayes have been permitted to Princes and Nobility, and others in their proportion; and they usually give those clothes as rewards to servants, and other persons needful enough, and then they may serve their own fancy and their duty too: but it is but reason and religion

to be careful, that they be given to such onely where duty, or prudent liberality, or almes de∣termine them: but in no sence let them do it so as to minister to vanity, to luxury, to pro∣digality. The like also is to be observed in other instances. And if we once give our mindes to the study and arts of almes, we shall finde wayes enough to make this duty easy, profita∣ble and useful.

1. He that playes at any game must resolve before hand to be indifferent to win or lose: but if he gives to the poor all that he wins, it is better then to keep it to himself: but it were better yet, that he lay by so much as he is wil∣ling to lose, and let the game alone, and by giving so much almes, traffick for eternity. That is one way.

2. Another is, keeping the fasting dayes of the Church; which if our condition be such as to be able to cast our accounts, and make abatements for our wanting so many meals in the whole year, (which by the old appointment did amount to 153, and since most of them are fallen into desuetude, we may make up as many of them as we please by voluntary fasts) we may from hence finde a considerable reliefe for the poor. But if we be not willing sometimes to fast that our brother may ea••, we should ill dye for him. S. Martin had given all that he had in the world to the poor, save one coat, and that also he divided between two beggers. A Fa∣ther in the mount of Nitria was reduced at last to the Inventary of one Testament, and that book also was tempted from him by the needs of one whom he thought poorer then himself. Greater yet. S. Paulinus sold himself to slavery to redeem a young man, for whose captivity his

Mother wept sadly; and it is said that S. Ka∣therine suck't the envenomd wounds of a villain who had injured her most impudently: And I shall tell you of a greater charity then all these put together: Christ gave himself to shame and death to redeem his enemies from bondage, and death, and Hell.

3. Learn of the frugal man, and onely avoid sordid actions and turn good husband and change your arts of getting into providence for the poor, and we shall soon become rich in good works; and why should we not do as much for charity, as for covetousnesse, for Hea∣ven, as for the fading world, for God and the Holy Jesus, as for the needlesse supersluities of back and belly?

14. In giving almes to beggers and persons of that low ranck, it is better to give little to each that we may give to the more, so extend∣ing our alms to many persons: but in charities of religion, as building Hospitals, Colledges, and houses for devotion, and in supplying the accidental wants of decayed persons, fallen from great plenty to great necessity, it is better to unite our almes then to disperse them, to make a noble relief or maintenance to one, and to restore him to comfort, then to support only his natural needs, and keep him alive only, unrescued from sad discomforts.

15. The Precept of almes or charity bindes not indefinitely to all the instances and kindes of charity: for he that delights to feed the poor, and spends all his proportion that way, is not bound to enter into prisons and redeem captives: but we are obliged by the presence of circumstances, and the special disposition of providence, and the pityablenesse of an ob∣object,

to this or that particular act of charity. The eye is the sense of mercy, and the bowels are its organ, and that enkindles pity, and pity produces almes: when the eye sees what it never saw, the heart will think what it never thought: but when we have an object present to our eye, then we must pity, for there the providence of God hath fitted our charity with circumstances. He that is in thy sight or in thy Neighbourhood is fallen into the lot of thy charity.

16. If thou hast no money,* 1.297 yet thou must have mercy, and art bound to pity the poor, and pray for them, and throw thy holy desires and devotions into the treasure of the Church: and if thou doest what thou art able, be it little or great, corporal or spiritual, the charity of almes, or the charity of prayers, a cup of wine, or a cup of water, if it be but love to the brethren, or a desire to help all, or any of Christs poor, it shall be accepted according to what a man hath, not according to what he hath not. For Love is all this, and all the other Commandments▪ and it will expresse it self where it can, and where it cannot, yet it is love still, and it is also sorrow that it cannot.

Motives to Charity.

The motives to this duty are such as holy Scripture hath propounded to us by way of consideration and proposition of its excellen∣cies,* 1.298 and consequent reward. 1. There is no one duty which our blessed Saviour did re∣commend to his Disciples with so repeated an injunction as this of Charity and Almes. To which adde the words spoken by our Lord,

It is better to give then to receive; and when we consider how great a blessing it is that we beg not from door to door,* 1.299 it is a ready instance of our thankfulnes to God, for his sake to relieve them that do. 2. This duty is that alone wherby the future day of judgment shall be transacted. For nothing but charity & almes is that whereby Christ shall declare the justice and mercy of the eternal sentence. Martyrdom it self is not there expressed, and no otherwise involved, but as it is the greatest charity. 3. Christ made himself the greatest and daily example of almes or charity. He went up & down doing good, preaching the Gospel, & healing all diseases: and God the Fa∣ther is imitable by us in nothing but in purity and mercy.* 1.300 4. Almes given to the poor redound to the emolument of the Giver both tem∣poral and eternal. 5. They are instrumental to the remission of sins, Our forgivenesse and mercy to others being made the very rule and proportion of our confidence and hope and our prayer to be forgiven our selves.* 1.301 6. It is a treasure in Heaven, it procures friends when we dye. It is reckoned as done to Christ what∣soever we do to our poor brother; and there∣fore when a poor man begs for Christ his sake, if he have reason to ask for Ch ist his sake, give it him if thou canst. Now every man hath title to ask for Ch ists sake, whose need is great, and himself unable to cure it, and if the man be a Christian. Whatsoever charity Christ will re∣ward, all that is given for Christs sake, and there∣fore it may be asked in his name: but every man that uses that sacred name for an endear∣ment, hath not a title to it, neither he nor his need. 7. It is one of the wings of prayer, by which it flyes to the throne of grace. 8. It

crowns all the works of piety. 9. It causes thanksgiving to God on our behalf. 10. And the bowels of the poor blesse us, and they pray for us. 11. And that portion of our estate, out of which a tenth, or a fifth, or a twen∣tieth, or some offering to God for religion and the poor goes forth, certainly returns with a greater blessing upon all the rest. It is like the effusion of oyl by the Sidonian woman;* 1.302 as long as she poures into empty vessels, it could never cease running: or like the Widows barrel of meal, it consumes not as long as she fed the Prophet. 12. The summe of all is contained in the words of our blessed Saviour: Give almes of such things as you have, ••nd behold all things are clean unto you. 13. To which may be added, that charity or mercy is the peculiar character of Gods Elect, and a signe of predestination; which advantage we are taught by S. Paul:* 1.303 [Put on therefore as the elect of God, holy and beloved, bowels of mercy, kindnesse, &c. forbearing one another, and forgiving o••e another; if any man have a quarrel against any. The result of all which we may reade in the words of S. Chrysostome: To know the art of almes, is greater then to be crowned with the Diadem of kings. And yet to convert one soul is greater then to poure out ten thousand talents into the baskets of the poor.

But because giving Almes is an act of the vertue of mercifulnesse, our endeavour must be by proper arts to mortifie the parents of unmercifulnesse, which are 1. Envy. 2. An∣ger. 3. Covetousnesse, in which we may be helped by the following rules or instruments.

Remedies against unmercifulnesse, and uncharitablenesse.

1. Against Envy: by way of consideration.

Against Envy I shall use the same argument I would use to perswade a man from the Fever or the dropsie. 1. Because it is a disease, it is so far from having pleasure in it, or a temptati∣on to it, that it is full of pain, a great instru∣ment of vexation; it eats the flesh, and dries up the marrow, and makes hollow eyes, and lean cheeks, and a pale face. 2. It is nothing but a direct resolution never to enter into Hea∣ven by the way of noble pleasure taken in the good of others. 3. It is most contrary to God. 4. And a just contrary state to the felicities and actions of Heaven, where every star encreases the light of the other, and the multitude of guests at the supper of the Lamb makes the eternal meal more festival. 5. It is perfectly the state of Hell, and the passion of Devils: for they do nothing but despair in themselves, * 1.304and envy others quiet or safety, and yet cannot rejoyce either in their good, or in their evil, although they endeavour to hinder that, and procure this, with all the devices and arts of malice and of a great understanding. 6. Envy can serve no end in the world; it cannot please any thing, nor do any thing, nor hinder any thing, but the content and felicity of him that hath it. 7. Envy can never pretend to justice, as hatred and uncharitableness sometimes may: for there may be causes of hatred, and I may have wrong done me, and then hatred hath some pretence, though no just argument: But no man

is unjust or injurious for being prosperous or wise. 8. And therefore many men prosesse to hate another, but no man owns envy, as being an enmity and displeasure for no cause but good∣nesse or felicity: Envious men be∣ing like Cantharides and Caterpil∣lars,* 1.305 that delight most to devour ripe and most excellent fruits. 9. It is of all crimes the basest: for malice and anger are appeased with benefits, but envy is exasperated, as envying to fortunate persons both their power and their will to do good: and never leaves murmuring till the envied person be le velled, and then onely the Unltur leaves to eat the liver: for if his Neighbour be made miserable the envious man is apt to be troubled: like him that is so long unbuilding the turrets till all the roof is low or flat, or that the stones fall upon the lower buildings, and do a mischief that the man repents of.

2. Remedies against anger by way of exercise.

The next enemy to mercifulnes and the grace of Almes is Anger, against which there are pro∣per instruments both in prudence and religion.

1. Prayer is the great remedy against anger: for it must suppose it in some degree removed before we pray, and then it is the more likely it will be finished when the prayer is done: We must lay aside the act of anger, as a prepa∣tory to prayer, and the curing the habit will be the effect and blessing of prayer: so that if a man to cure his anger, resolves to addresse himself to God by prayer, it is first necessary that by his own observation & diligence he lay the anger aside, before his prayer can be fit to be presented; and when we so pray, and so en∣deavour,

we have all the blessings of prayer which God hath promised to it, to be our se∣curity for successe.

2. If Anger arises in thy breast, instantly seal up thy lips, and let it not go forth:* 1.306 for like fire when it wants vent, it will suppresse it self. It is good in a fever to have a tender and a smooth tongue; but it is better that it be so in anger; for if it be rough and distempered, there it is an ill signe, but here it is an ill cause. Angry passion is a fire, and angry words are like breath to fan them; together they are like steel and flint sending out fire by mutual collision: some men will discourse themselves into passion, and if their neighbour be enkindled too, together they flame with rage and violence.

3. Humility is the most excellent natural cure for anger in the world: for he that by daily considering his own infirmities and failings makes the errour of his neighbour or servant to be his own case, and remembers that he daily needs Gods pardon, and his brothers charity, will not be apt to rage at the levities or mis∣fortunes, or indiscretions of another; greater then which he considers that he is very fre∣quently, and more inexcusably guilty of.

4. Consider the example of the ever blessed Jesus, who suffered all the contradictions of sin∣ners, and received all affronts and reproaches of malicious, rash and foolish persons, and yet in all them was as dispassionate and gentle as the morning sun in Autumn: and in this also he pro∣pounded himself imitable by us. For if inno∣cence it self did suffer so great injuries and dis∣graces, it is no great matter for us quietly to re∣ceive

al the calamities of fortune & indiscretion of servants, and mistakes of friends, and un∣kindnesses of kinred, and rudenesses of ene∣mies, since we have deserved these and worse, even Hell it self.

5. If we be tempted to anger in the actions of Government and Discipline to our inferi∣ours (in which case anger is permitted so far as it is prudently instrumental to Government, and onely is a sin when it is excessive and un∣reasonable, and apt to disturbe our own dis∣course, or to expresse it self in imprudent words or violent actions) let us propound to our selves the example of God the Father, who at the same time, and with the same tran∣quillity decreed Heaven and Hell, the joyes of blessed Angels and souls, and the torments of Devils and accursed spirits: and at the day of judgement when all the World shall burn under his feet, God shall not be at all in∣flam'd, or shaken in his essential seat and cen∣tre of tranquillity and joy. And if at first the cause seems reasonable, yet defer to execute thy anger till thou mayest better judge. For as Phocion told the Athenians, who upon the first news of the death of Alexander were ready to revolt, stay awhile, for if the King be not dead, your haste will ruine you. But if he be dead, your stay cannot prejudice your affairs, for he will be dead to morrow as well as to day: so if thy servant or inferiour deserve pu∣nishment, staying till to morrow will not make him innocent, but it may possibly preserve thee so, by preventing thy striking a guiltlesse person, or being furious for a trifle.

6. Remove from thy self all provocations and incentives to anger; especially 1. Games

of chance, and great wagers, petty curiosities and worldly businesse and carefulnesse about it; but manage thy self with indifferency, or contempt of those external things, and do not spend a passion upon them, for it is more then they are worth.* 1.307 But they that desire but few things can be crossed but in a few. 2. In not heaping up with an ambitious or curious pro∣digality, any very curious or choice Utensils, Seals, Jewels, Glasses, precious stones, because those very many accidents which happen in the spoiling or losse of these rarities, is in e∣vent, an irresistable cause of violent anger. 3. Do not entertain nor suffer talebearers: for they abuse our ears first, and then our credu∣lity, and then steal our patience, and it may be for a lye; and if it be true, the matter is not considerable; or if it be, yet it is par∣donable: and we may alwayes escape with patience at one of these out-lets: either ¹ By not hearing slanders, or ² By not be∣lieving them, or ³ By not regarding the thing, or ⁴ By forgiving the person. 4. To this pur∣pose also it may serve well if we choose (as much as we can) to live with peaceable per∣sons, for that prevents the occasions of confusi∣on: and if we live with prudent persons they will not easily occasion our disturbance. But because these things are not in many Mens power, therefore I propound this rather as a felicity then a remedy or a duty; and an art of prevention rather then of cure.

7. Be not inquisitive into the affairs of o∣ther Men, nor the faults of thy servants, nor the mistakes of thy friends; but what is offered to you, use according to the former rules but do not thou go out to gather sticks to kindle a

fire to burn thy own house. And adde this; if my friend said or did well in that for which I am angry, I am in the fault, not he: But if he did amisse, he is in the misery, not I: for ei∣ther he was deceiv'd, or he was malitious, and either of them both is all one with a mise∣rable person; and that is an object of pity, no•• of anger.

8. Use all reasonable discourses to e••cuse the faults of others, considering that there are many circumstances of time, of person, of ac∣cident, of inadvertency, of infrequency, of apt∣nesse to amend, of sorrow for doing it; and it is well that we take any good in exchange for the evil is done or suffered.

9. Upon the arising of anger instantly enter into a deep consideration of the joyes of Hea∣ven, or the pains of Hell: for fear and joy are naturally apt to appease this violence.* 1.308

10. In contentions be alwayes passive, ne∣ver active; upon the defensive, not the as∣saulting part, and then also give a gentle an∣swer, receiving the furies and indiscretions of the other like a stone into a bed of Mosse and soft compliance; and you shall finde it sit down quietly; whereas anger and violence makes the contention loud, and long and in∣jurious to both the parties.

11. In the actions of Religion be careful to temper all thy instances with meeknesse, and the proper instruments of it: and if thou beest apt to be angry, neither fast violently, nor en∣tertain the too forward heats of zeal: but secure thy duty with constant and regular actions, and a good temper of body with convenient refresh∣ments and recreations.

12. If anger rises suddenly and violently, first

restrain it with consideration, and then let it end in a hearty prayer for him that did the real or seeming injury: The former of the two stops its growth, and the latter quite kils it, and makes amends for its monstrous and invo∣luntary birth.

Remedies against Anger by way of consideration.

1. Consider that Anger is a professed ene∣my to counsel, it is a direct storm, in which no Man can be heard to speak, or call from with∣out: for if you counsel gently, you are despi∣sed, if you urge it and be vehement, you pro∣voke it more: bee carefull therefore to l••y up before-hand a great stock of reason and prudent consideration,* 1.309 that like a besieg'd Town you may be provided for, and be defensible from within, since you are not like∣ly to be reliev'd from without. Anger is not to be suppressed but by something that is as in∣ward as it self, and more habitual: To which purpose adde, that 2. of all passions it endea∣vors most to make reason useless. 3. That it is an universal poyson, of an infinite object; for no Man was ever so amorous as to love a Toad, none so envious as to repine at the condition of the miserable, no Man so timoro••s as to fear a dead Bee; but anger is troubled at every thing, & every Man, and every accident, and therefore unlesse it be suppressed it will make a Mans condition restlesse. 4. If it proceeds from a great cause it turns to fury; if from a small cause, it is peevishnesse, and so is alwayes either terri∣ble

or ridiculous. 5. It makes a Mans body monstrous, deformed, and contemptible, the voice horrid, the eyes cruel, the face pale or fiery, the gate fierce, the speech clamorous and loud. 6. It is neither manly nor ingenuous. 7. It proceeds from softnesse of spirit and pu∣sillanimity; which makes that Women are more angry then Men, fick persons more then the healthful, old Men more then yong, un∣prosperous and calamitous people then the blessed and fortunate. 8. It is a passion fitter for Flies and Insects then for persons profes∣sing noblenesse and bounty. 9. It is trouble∣some not onely to those that suffer it, but to them that behold it; there being no greater incivility * 1.310 of entertainment then for the Cooks fault, or the negligence of the servants, to be cruel, or outragious, or unpleasant in the presence of the guests. 10. It makes marriage to be a necessary and unavoidable trouble, friendships, and societies, and familiarities to be intolerable. 11. It multiplies the evils of drunkennesse, and makes the levities of Wine to run into madnesse. 12. It makes innocent jesting to bee the beginning of Tragedies. 13. It turns friendship into hatred, * it makes a Man lose himself, and his reason and his ar∣gument in disputation. * It turnes the desires of knowledge into an itch of wrangling. * It addes insolency to power. * It turnes justice into cruelty, and judgement into oppression. * It changes discipline into tediousnesse and hatred of liberal institution. * It makes a pro∣sperous Man to be envyed and the unfortunate to be unpittied. * It is a confluence of all the irregular passions: there is in it envy and sor∣row, fear and scorn, pride and prejudice, rash∣nesse

and inconsideration, rejoycing in evil and a desire to inflict it, self love, impatience and curiosity. * And lastly, though it be very troublesome to others, yet it is most trouble∣some to him that hath it.

In the use of these arguments and the for∣mer exercises be diligent to observe, left in your desires to suppresse anger you be passio∣nate and angry at your self for being angry;* 1.311 like Physicians who give a bitter potion when they intend to eject the bitternesse of choler; for this will provoke the person and increase the passion: But placidly and quietly set upon the mortification of it; and attempt it first for a day; resolving that day not at all to be angry; and to be watchful and observant, for a day is no great trouble: but then, after one dayes watchfulnesse it will be as easie to watch two dayes, as at first it was to watch one day; and so you may increase till it becomes easie and habitual.

Onely observe that such an anger alone is criminal which is against charity to my self or my neighbour; but anger against sin is a holy zeal, and an effect of love to God and my bro∣ther, for whose interest I am passionate, like a concerned person: and if I take care that my anger makes no reflexion of scorn or cruelty upon the offender, or of pride and violence, or transportation to my self, anger becomes charity and duty: And when one commen∣ded Charilaus the King of Sparta, for a gentle, a good and a meek Prince, his collegue said said well, How can he be good who is not an enemy even to vitious persons.* 1.312

3. Remedies against Covetousnesse, the third enemy of mercy.

Covetousnesse is also an enemy to Almes, though not to all the effects of mercifulnesse: but this is to be cured by the proper motives to charity before mentioned, and by the proper rules of justice; which being secured, the arts of getting money are not easily made criminal. To which also we may adde.

1. Covetousnesse makes a man miserable; because riches are not means to make a man happy: and unless felicity were to be bought with money he is a vain person who admires heaps of gold and rich possessions;* 1.313 for what Hip∣pomachus said to some persons, who commended a tall man as fit to be a Champion in the Olympick games: it is true (said he) if the crown hang so high that the longest arm could reach it: The same we may say concerning riches, they were excellent things, if the richest man were certainly the wisest and the best: but as they are, they are nothing to be wondered at, because they con∣tribute nothing towards felicity: which appears because some men choose to be miserable that they may be rich, rather then be happy with the expence of money and doing noble things.

2. Riches are uselesse and unprofitable; for beyond our needs and conveniences nature knowes no use of riches; and they say, that the Princes of Italy when they sup alone, eate out of a single dish, and drink in a plain glasse, and the wife eats without purple: for nothing is more frugal then the back and belly, if they be used

as they should, but when they would entertain the eyes of strangers, when they are vain and would make a noyse, then riches come forth to set forth the spectacle, and furnish out the Come∣die of wealth, of vanity. No man can with all the wealth in the world buy so much skill as to be a good Lutenist;* 1.314 he must go the same way that poor people do, he must learn and take pains; much lesse can he buy constancy, or chastity, or courage: nay not so much as the contempt of riches: and by possessing more then we need, we cannot obtain so much power over our souls, as not to require more: And certainly riches must deliver me from no evil, if the possession of them cannot take away the longing for them If any man be thirsty, drink cools him. If he be hungry, ea••ing meat satis∣fies him; and when a man is cold and calls for a warme cloak, he is pleased if you give it him; but you trouble him, if you load him with six or eight cloaks. Nature rests and sits still when she hath her portion; but what which exceeds it, is a trouble and a burden: and therefore in true Philosophy, No man is rich but he that is poor according to the common account: for when God hath satisfied those needs which he made; that is, all that is natural, whatsoever is beyond it, is thirst and a disease, and unlesse it be sent back again in charity or religion, can serve no end but vice or vanity, it can encrease the appetite to represent the man poorer, and full of a new and artificial, unnatural need; but it never satisfies the need it makes, or makes the man richer. No wealth can satisfie the covetous desire of wealth.

2. Riches are troublesome: but the satis∣faction of those appetites which God and nature

ha••h made are cheap and easy: for who ever paid use-money for bread and onions and water to keep him alive: but when we cove•• after houses of the frame and designe of Italy, or long for jewels, or for my next neighbours field, or horses from Barbary, or the richest perfumes of Arabia, or Galatian mules, or fat Eunuchs for our slaves from Tunis, or rich coaches from Naples, then we can never be satisfied till we have the best thing that is fancied, and all that can be had, and all that can be desired, and that we can lust no more: but before we come to the one half of our first wilde desires, we are the bondmen of Usurers, and of our worse tyrant appetites, and the tortures of envy and impa∣tience. But I consider that those who drink on still when their thirst is quenched, or eat even after they well dined are sorced to vomit, not onely their superfluity, but even that which at first was necessary: so those that covet more then they can temperately use, are oftentimes forced to part even with that patrimony which would have supported their persons in freedom and honour, and have satisfied all their reason∣able desires.

4. Contentednesse is therefore health be∣cause covetousnesse is a direct sicknesse: and it was well said of Aristippus (as Plutarch reports him) if any man after much eating and drink∣ing be still unsatisfied, he hath no need of more meat or more drink, but of a Physician; he more needs to be purged then to be filled; and therefore since covetousnesse cannot be satisfied, it must be cured by emptinesse, and evacuation; The man is without re∣medy, unlesse he be reduced to the scant∣ling of nature, and the measures of his per∣sonal

necessity. Give to a poor man a house, and a few cowes, pay his little debt, and set him on work, and he is provided for and quiet; but when a man enlarges beyond a fair posses∣sion & desires another Lordship, you spite him if you let him have it; for by that he is one de∣gree the further off from rest in his desires and satisfaction: and now he sees himself in a bigger capacity to a larger fortune; and he shall never finde his period, till you begin to take away something of what he hath: for then he wil be∣gin to be glad to keep that w^ch is left; but reduce him to natures measures, & there he shall be sure to finde rest: for there no man can desire beyond his belly full, and when he wants that, any one friend or charitable man can cure his poverty; but all the world cannot satisfy his covetousnes.

5. Covetousnesse is the most phantastical & contradictory disease in the whole world, and it must therefore be incurable, because it strives against its own cure. No man therefore abstains from meat because he is hungry, nor from wine because he loves it and needs it: but the cove∣tous man does so: for he desires it passionately because he sayes he needs it, and when he hath it, he will need it still, because he dares not use it. He gets cloaths because he cannot be without them; but when he hath them, then he can: as if he needed c••rn for his granary, & cloaths for his wardrope, more then for his back and belly. For covetousness pretends to heap much toge∣ther for fear of want, and yet after all his pains and purchase, he suffers that really which at first he feared vainly; and by not using what he gets, he makes that suffering to be actual, present, and necessary, which in his lowest condition was but future, contingent & possible. It stirs up the de∣sire,

and takes away the pleasure of being satis∣fied. It increases the appetite and will not con∣tent it, it swells the principal to no purpose, and lessens the use to all purposes; disturbing the or∣der of nature, and the designes of God; making money not to be the instrument of exchange or charity, nor corn to feed himself or the poor, nor wool to cloath himself or his brother, nor wine to refresh the sadnesse of the afflicted, nor his oyl to make his own countenance cheerful: but all these to look upon, and to tell over, and to take accounts by and make himself consider∣able, and wondered at by fools, that while he lives he may be called Rich, and when he dyes may be accounted Miserable, and like the Dish∣makers of China, may leave a greater heap of dirt for his Nephews, while he himself hath a new lot fallen to him in the portion of Dives: But thus the Asse carried wood and sweet herbs to the Baths, but was never washed or perfum'd himself: he heaped up sweets for others, while himself was filthy with smoak & ashes. And yet it is considerable; If the man can be content to feed hardly, and labour extreamly, and watch carefully, and suffer affronts and disgrace that he may get money more then he uses in his tempe∣rate and just needs, with how much ease might this man be happy? And with how great unea∣sinesse and trouble does he make himself mise∣rable? For he takes pains to get content, and when he might have it, he lets it go. He might better be content with a vertuous and quiet po∣verty then w^th an artificial troublesom & vitious: The same diet & a less labor would at first make him happy, and for ever after rewardable.

6. The sum of all is that which the Apo∣stle sayes; Covetousnesse is Idolatry; that is,

it is an admiring money for itself, not for its use; it relyes upon money, and loves it more then it loves God and religion: and it is the root of all evil: it teaches men to be cruel and crafty, industrious in evil, full of care and ma∣lice: it devours young heirs, and grindes the face of the poor, and undoes those who speci∣ally belong to Gods protection, helpless, craft∣lesse and innocent people; it inquires into our parents age, and longs for the death of our friends: it makes friendship and art of rapine, and changes a partner into a Vultur, and a companion into a thief; and after all this it is for no good to it self, for it dare not spend those heaps of treasure which it snatched: and men hate Serpents and Basilisks worse then Lyons and Be••rs; for these kill because they need the prey, but they sting to death and eat not.* And if they pretend all this care and heap for their Heirs, (like the Mice of Africa hiding the golden oare in their bowels, and refusing to give back the indigested gold till their guts be out) they may remember, that what was un∣necessary for themselves, is as unnecessary for their sons; and why cannot they be without it as well as their Fathers who did not use it? and it often happens, that to the sons it be∣comes an instrument to serve some lust or o∣ther; that as the gold was uselesse to their Fa∣thers, so may the sons be to the publick; fools or prodigals, loads to their Countrey, and the curse and punishent of their Fathers avarice; and yet all that wealth is short of one blessing; but it is a load coming with a curse, and de∣scending from the family of a long derived sin. However the Father transmits it to the son, and it may be the son to one more,

till a Tyrant, or an Oppressour, or a War, or a change of government, or the Usurer, or folly, or an expensive vice makes holes in the bot∣tom of the bag, and the wealth runs out like water, and flies away like a Bird from the hand of a childe.

7. Adde to these, the consideration of the advantages of poverty; that it is a state freer from temptation, secure in dangers: but of one trouble; safe under the Divine Providence: cared for in Heaven by a daily ministration, and for whose support God makes every day a new decree: a state of which Christ was plea∣sed to make open profession, and many wise Men daily make vows: that a rich Man is but like a pool to whom the poor run, and first trouble it and then draw it dry: that he en∣joyes no more of it then according to the few and limited needs of a Man; he cannot eat like a Wolf or an Elephant: that variety of dainty fare ministers but to sin and sicknesses:* 1.315 that the poor Man feasts oftner then the rich; because every little enlarge∣ment is a feast to the poor; but he that feasts every day feasts no day, there being nothing left to which he may beyond his Ordinary extend his appetite: that the rich Man sleeps not so soundly as the poor labourer; that his fears are more, and his needs are greater (for who is poorer, he that needs 5 l. or he that needs 5000) the poor Man hath enough to fill

his belly, and the rich hath not enough to fill his eye: that the poor Mans wants are easie to be relieved by a common charity, but the needs of rich Men cannot be supplyed but by Princes; and they are left to the temptation of gr••at vices to make reparation of their needs: and the ambitious labours of Men to get great estates is but like the selling of a Fountain to buy a Fever, a parting with con∣tent to buy necessity, a purchase of an unhand∣some condition at the price of infelicity: that Princes and they that enjoy most of the world, have most of it but in title and supreme rights, and reserved priviledges, pepper-corns, homa∣ges, trifling services & acknowledgements, the real use descending to others to more substan∣tial purposes: These considerations may be useful to the curing of covetousnesse, that the grace of mercifulnesse enlarging the heart of a Man, his hand may not be contracted, but reached out to the poor in almes.

Sect. 9. Of Repentance.

REpentance, of all things in the World makes the greatest change: it changes things in Heaven and Earth; for it changes the whole Man from sin to grace, from viti∣ous habits to holy customes, from unchaste bodies to Angelical soules, from Swine to Philosophers, from drunkennesse to sober counsels; and GOD himself, with whom is no variablenesse or shadow of change, is pleased by

descending to our weak understandings, to say, that he changes also upon Mans repentance, that he alters his decrees, revokes his sentence, cancels the Bils of accusation, throws the Re∣cords of shame and sorrow from the Court of Heaven, and lifts up the sinner from the grave to life, from his prison to a throne, from Hell and the guilt of eternal torture, to Heaven and to a title to never ceasing felicities. If we be bound on earth▪ we shall be bound in heaven; if we be absolved here, we shall be loosed there; if we repent, God will repent, and not send the evil upon us which we had deserved.

But repentance is a conjugation and society of many duties; and it containes in it all the parts of a holy life, from the time of return to the day of our death inclusively; and it hath in it somethings specially relating to the sins of our former dayes which are now to be abolish∣ed by special arts, and have obliged us to special labours, and brought in many new ne∣cessities, and put us into a very great deal of danger; and because it is a duty consisting of so many parts & so much imployment, it also re∣quires much time, and leaves a Man in the same degree of hope of pardon, as is his restitution to the state of righteousness and holy living, for which we covenanted in Baptism.

For wee must know that there is but one repentance in a Mans whole life, if re∣pentance be taken in the proper, and strict Evangelicall Covenant-sense, and not after the ordinary understanding of the word: That is, wee are but once to change our whole state of life, from the power of the Devil and his intire possession, from the state of sin and death, from the body of corruption, to the

life of grace, to the possession of Jesus, to the kingdom of the Gospel; and this is done in the baptism of water, or in the baptism of the Spirit, when the first rite comes to be verified by Gods grace coming upon us, and by our obedience to the heavenly calling, we work∣ing together with God. After this change, if ever we fall into the contrary state, and be wholly estranged from God and Religion, and professe our selves servants of unrighteousnesse, God hath made no more covenant of restituti∣on to us, there is no place left for any more repentance, or intire change of condition, or new birth: a Man can be regenerated but once: and such are voluntary, malicious A∣postates, Witches, obstinate impenitent per∣sons, and the like: But if we be overtaken by infirmity, or enter into the marches or borders of this estate, and commit a grie∣vous sin, or ten, or twenty, so we be not in the intire possession of the Devil, we are for the present in a damnable condition if we dye; but if we live we are in a recoverable condition; for so we may repent often: we repent or rise from death but once, but from sicknesse many times; and by the grace of God we shall be pardoned if so we repent. But our hopes of pardon are just as is the repentance, which if it be timely, hearty, industrious and effective, God ac∣cepts: not by weighing granes or scruples, but by estimating the great proportions of our life; a hearty endeavour and an effectual ge••neral change shall get the pardon; the una∣voidable infirmities, and past evils, and present imperfections, and short interruptions, a∣gainst which we watch, and pray, and strive,

being put upon the accounts of the crosse, and payed for by the Holy Jesus. This is the state and condition of repentance; its parts and actions must be valued according to the follow∣ing rules.

Acts and parts of Repentance.

1. He that repents truely is greatly sorrowful for his past sins; not with a superficial sigh or tear, but a pungent afflictive sorrow; such a sorrow as hates the sin so much, that the man would choose to dye rather then act it any more: This sorrow is called in Scripture [a weeping sorely, a weeping with bitternesse of heart, a weeping day and night, a sorrow of heart, a break∣ing of the spirit, mourning like a dove, and chattering like a swallow:] and we may read the degree and manner of it by the lamentations and sad accents of the Prophet Ieremy, when he wept for the sins of the nation; by the heart break∣ing of David, when he mourned for his murder and adultery: and the bitter weeping of S. Pe∣ter, after the shameful denying of his Master. * 1.316 The expression of this sorrow differs accord∣ing to the temper of the body, the sex, the age, and circumstance of action, and the mo∣tive of sorrow, and by many accidental tendernesses, or Masculine hardnesses; and the repentance is not to be estimated by the tears, but by the grief; and the grief is to be valued not by the sensitive trouble, but by the cordial hatred of the sin, and ready actual dereliction of it, and a resolution and reall re∣sisting its consequent temptations. Some peo∣ple can shed tears for nothing, some for any thing; but the proper and true effects of a godly sorrow are; fear of the divine judge∣ments,

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apprehension of Gods displeasure, watchings and strivings against sin, patiently enduring the crosse of sorrow (which God sends as their punishment) in accusation of our selves, in perpetually begging pardon, in mean and base opinion of our selves, and in all the natural productions from these according to our temper and constitution: for if we be apt to weep in other accidents, it is ill if we weep not also in the sorrows of repentance: not, that weeping is of it self a duty, but that the sorrow, if it be as great, will be still expres∣sed in as great a manner.

2. Our sorrow for sins must retain the pro∣portion of our sins, though not the equality; we have no particular measures of sins: we know not which is greater of Sacriledge or Supersti∣on, Idolatry or Covetousnesse, Rebellion or Witchcraft; and therefore God ties us not to nice measures of sorrow, but onely that we keep the general Rules of proportion; that is, that a great sin have a great grief; a smaller crime being to be washed off with a lesser shower.

3. Our sorrow for sins is then best accounted of for its degree,* 1.317 when it together with all the penal and afflictive duties of repentance, shall have equalled or exceeded the pleasure we had in commission of the sin.

4. True repentance is a punishing duty, and acts its sorrow, and judges and condemns the sin by voluntary submitting to such sadnesses as God sends on us, or (to prevent the judgement of God) by judging our selves, and punishing our bodies and our spirits by such instruments of piety as are troublesome to the body: such as are, fasting, watching, long prayers, trou∣blesome

postures in our prayers, expensive alms, and all outward acts of humiliation. For he that must judge himself, must condemn him∣self if he be guilty; and if he be condemned he must be punished; and if he be so judged, it will help to prevent the judgement of the Lord. S. Paul instructing us in this particular. * 1.318 But I before intimated that the punishing acti∣ons of repentance are onely actions of sorrow, and therefore are to make up the proportions of it. For our grief may be so full of trouble as to outweigh all the burdens of fasts and bo∣dily afflictions, and then the other are the lesse necessary; and when they are used, the benefit of them is to obtain of God a remission or a lessening of such temporal judgements which God hath decreed against the sins, as it was in the case of Ahab: but the sinner is not by any thing of this reconciled to the eternal favour of God; for as yet, this is but the In∣troduction to Repentance.

5. Every true penitent is obliged to con∣fesse his sins, and to humble himself before God for ever: Confession of sins hath a special promise. If we confesse our sins he is faithful and just to forgive us our sins:* 1.319 meaning that God hath bound himself to forgive us if we duly confesse our sins, and do all that for which con∣fession was appointed; that is, be ashamed of them, & own them no more. For, confession of our sins to God can signifie nothing of it self in its direct nature: He sees us when we act them, and keeps a record of them; & we forget them unlesse he reminds us of them by his grace: so that to confess them to God does not punish us, or make us asham'd, but confession to him, if it proceeds from shame and sorrow, and is an act of humility and self

condemnation, & is a laying open our wounds for cure, then it is a duty God delights in: in all which circumstances, because we may ve∣ry much be helped if we take in the assistance of a spiritual Guide; therefore the Church of God in all ages hath commended, and in most ages enjoyn'd * 1.320 that we con∣fesse our sins, and discover the state and condition of our souls to such a person whom we or our superiours judge fit to help us in such needs. For so [if we confesse our sins one to another] as S. Iames ad∣vises, wee shall obtaine the prayers of the holy Man whom God and the Church hath appointed solemnly to pray for us: and when he knowes our needs he can best minister comfort, or re∣proof, oyl or Causticks, he can more oppor∣tunely recommend your particular state to GOD, he can determine your cases of con∣science, and judge better for you then you do for your self; and the shame of open∣ing such Ulcers, may restrain your forward∣nesse to contract them; and all these cir∣cumstances of advantage will do very much towards the forgivenesse. And this course was taken by the new Converts in the dayes of the Apostles [For many that believed,* 1.321 came and confessed and shewed their deeds.] And it were well if this duty were practised pru∣dently and innocently in order to publick Discipline, or private comfort and instructi∣on: but that it be done to God, is a duty, not directly for it self, but for its adjuncts, and the duties that go with it, or before

it, or after it: which duties because they are all to be helped and guided by our Pastors and Curates of souls, he is careful of his eternal in∣terest that will not lose the advantage of using a private guide and judge. He that hideth his sins shall not prosper [Non dirigetur,* 1.322 saith the Vul∣gar Latin] he shall want a guide, but who con∣fesseth and forsaketh them shall have mercy. And to this purpose Clima••us reports that divers ho∣ly persons in that age did use to carry Table-books with them, and in them describ'd an ac∣count of all their determinate thoughts, pur∣poses, words and actions, in which they had suffered infirmity, that by communicating the estate of their souls they might be instructed and guided, and corrected, or incouraged.

6. True repentance must reduce to act all its holy purposes, and enter into and run through the state of holy * 1.323 living, which is contrary to that state of darknesse in which in times past we walked. For to resolve to do it, and yet not to do it, is to break our resolution and our faith, to mock God, to falsifie and evacuate all the preceding acts of repentance, and to make our pardon hopelesse, and our hope fruitlesse. He that resolves to live well when a danger is up∣on him, or a violent fear, or when the appetites of Lust are newly satisfied, or newly served, and yet when the temptation comes again, sins again, and then is sorrowful, and resolves once more against it, and yet fals when the temptation returns, is a

vain Man, but no true penitent, nor in the state of grace; and if he chance to dye in one of these good moods is very far from salvation: for if it be necessary that we resolve to live well, it is necessary we should do so. For resolution is an imperfect act, a term of re∣lation, and signifies nothing but in order to the action: it is as a faculty is to the act, as Spring is to the Harvest, as Egges are to Birds, as a Relative to its Correspondent, no∣thing without it. No Man therefore can be in the state of grace and actual favour by resoluti∣ons and holy purposes; these are but the gate and portal towards pardon: a holy life is the onely perfection of Repentance, and the firme ground upon which we can cast the anchor of hope in the mercies of God through Jesus Christ.

7. No Man is to reckon his pardon im∣mediately upon his returnes from sin to the beginnings of good life, but is to begin his hopes and degrees of confidence according as sin dyes in him, and grace lives; as the ha∣bits of sin lessen, and righteousnesse growes, according as sin returnes but seldom in smal∣ler instances and without choice, and by sur∣prize without deliberation, and is highly dis∣relished and presently dash'd against the Rock Christ Jesus by a holy sorrow and renewed care, and more strict watchfulnesse. For a ho∣ly life being the condition of the Covenant on our part, as we return to God, so God re∣turns to us, and our state returns to the proba∣bilities of pardon.

8. Every Man is to work out his salvation with fear and trembling; and after the com∣mission of sinnes his feares must multiply,

because every new sin, and every great de∣clining from the wayes of God is still a de∣gree of new danger, and hath increased Gods anger, and hath made him more uneasie to grant pardon: and when he does grant it, it is upon harder terms both for doing and suffe∣ring; that is, we must do more for pardon, and it may be, suffer much more. For we must know that God pardons our sins by parts: as our duty increases, and our care is more prudent and active, so Gods anger decreases: and yet it may be the last sin you committed, made God unalterably resolv'd to send upon you some sad judgement. Of the particulars in all cases wee are uncertain; and there∣fore wee have reason alwayes to mourn for our sinnes that have so provoked GOD, and made our condition so full of danger, that it may be, no prayers, or tears or du∣ty can alter his sentence concerning some sad judgement upon us. Thus GOD irre∣vocably decreed to punish the Israelites for Idolatry, although Moses prayed for them, and God forgave them in some degree; that is, so that he would not cut them of•• from be∣ing a people; yet he would not forgive them so, but he would visit that their sin upon them: and he did so.

9. A true penitent must all the dayes of his life pray for pardon,* 1.324 and never think the work completed till he dyes; not by any act of his own, by no act of the Church, by no forgivenesse by the party injured, by no resti∣tution: these are all instruments of great use and efficacy, and the means by which it is to be done at length: but still the sin lyes at the door ready to return upon us in judgement, and

damnation, if we return to it in choice or acti∣on: and whether God hath forgiven us or no, we know not * 1.325, and how far we know not; and all that we have done is not of sufficient worth to obtain pardon: therefore still pray, and still be sorrowful for ever having done it, and for ever watch against it; and then those beginnings of pardon which are working all the way, will at last be perfected in the day of the Lord.

10. Defer not at all to repent; much lesse mayest thou put it off to thy death-bed: It is not an easie thing to root out the habits * 1.326 of sin, which a Mans whole life hath gathered and confirmed. We finde work enough to mortifie one beloved lust, in our very best advantage of strength and time, and before it is so deeply rooted as it must needs be sup∣posed to be at the end of a wicked life: and therefore it will prove impossible when the work is so great, and the strength's so little, when sinne is so strong and grace so weak: for they alwayes keep the same pro∣portion of increase and decrease, and as sin growes, grace decayes: so that the more need wee have of grace, the lesse at that time wee shall have: because the greatnesse of our sinnes which makes the need, hath lesse∣ned the grace of GOD (which should help us) into nothing. To which adde this consi∣deration; that on a Mans death-bed, the day of repentance is past: for repentance being the renewing of a holy life, a living the life of Grace,* 1.327 it is a contradiction to say, that a Man can live a holy life upon his death∣bed: especially, if we consider, that for a sinner to live a holy life must first suppose

him to have overcome all his evil habits,* 1.328 and then to have made a purchase of the contrary graces, by the labours of great prudence, watch∣fulnesse, self denyal and severity. Nothing that is excellent can be wrought suddenly.

11. After the beginnings of thy recovery, be infinitely fearful of a relapse, and therefore upon the stock of thy sad experience, observe where thy failings were, and by especial arts fortifie that saculty, and arm against that tem∣ptation. For if all those arguments which God uses to us to preserve our innocence, and thy late danger, and thy fears, and the goodnesse of God making thee once to escape, and the shame of thy fall, and the sence of thy ••own weaknesses will not make thee watchful against a fall, especially knowing how much it costs a man to be restored, it will be infinitely more dangerous if ever thou fallest again, not onely for fear God should no more accept thee to pardon; but even thy own hopes will be made more desperate and thy impatience greater; and thy shame turn to impudence, and thy own will be more estranged, violent, and refractory, and thy latter end will be worse then thy beginning. To which adde this consideration: That thy sin which was formerly in a good way of being pardoned, will not onely return upon thee with all its own loads, but with the basenesse of un∣thankfulnesse, and thou wilt be set as far back from Heaven as ever; and all thy former la∣bours and fears, and watchings and agonies will be reckoned for nothing, but as arguments to upbraid thy folly, who when thou hadst set one foot in Heaven, didst pull that back and carry both to Hell.

Motives to Repentance.

I shall use no other arguments to move a sin∣ner to repentance, but to tell him unlesse he does he shall certainly perish; and if he does repent timely and intirely, that is, live a holy life, he shall be forgiven and be saved: But yet I desire that this consideration be enlarged with some great circumstances; and let us re∣member.

1. That to admit mankinde to repentance and pardon was a favour greater then ever God gave to the angels & devils: for they were never admitted to the condition of second thoughts: Christ never groaned one groan for them; he never suffered one stripe, nor one affront, nor shed one drop of blood to restore them to hopes of blessednesse after their first failings. But this he did for us, he paid the score of our sins, only that we might be admitted to repent, and that this repentance might be effectual to the great purposes of felicity and salvation.

2. Consider that as it cost Christ many milli∣ons of prayers and groans, and sighs, so he is now at this instant and hath been for these 1600 years night and day incessantly praying for grace to us that we may repent, and for par∣don when we do, and for degrees of pardon beyond the capacities of our infirmities, and the merit of our sorrows and amendment: and this prayer he will continue till his second coming;* 1.329 for he ever liveth to make intercession for us, and that we may know what it is in behalf of which he intercedes, S. Paul tells us his de∣signe [we are Embassadours for Christ, as though he did beseech you by us, we pray yo•• in Christs stead to be reconciled to God; and what Christ prayes

us to do, he prayes to God that we may do; that which he desires of us as his servants, he desires of God who is the fountain of the grace and powers unto us, and without whose assist∣ance we can do nothing.

3. That ever we should repent, was so costly a purchase, and so great a concernment, and so high a favour, and the event is esteemed by God himself so great an excellency, that our blessed Saviour tells us, there shall be joy in Hea∣ven over one sinner that repenteth:* 1.330 meaning that when Christ shall be glorified and at the right hand of his Father make intercession for us, praying for our repentance; the conversion and repentance of every sinner is part of Christs glorification; it is the answering of his prayers, it is a portion of his reward, in which he does essentially glory by the joyes of his glorified humanity. This is the joy of our Lord himself directly, not of the Angels, save onely by re∣flexion: The joy (said our blessed Saviour) shall be in the presence of the Angels; they shall see the glory of the Lord, the answering of his prayers, the satisfaction of his desires, and the reward of his sufferings, in the repentance and consequent pardon of a sinner. For therefore he once suffered, and for that reason he re∣joyces for ever: and therefore when a penitent sinner comes to receive the effect and full con∣summation of his pardon, it is called [an entring into the joy of our Lord] that is, a partaking of that joy which Christ received at our coversion and enjoyed ever since.

4. Adde to this, that the rewards of Heaven are so great and glorious, and Christs burden is so light, his yoke is so easy, that it is a shame∣lesse impudence to expect so great gloryes

at a lesse rate then so little a service; at a lower rate then a holy life. It cost the heart blood of the Son of God to obtain Heaven for us upon that condition; and who shall dye again to get Heaven for us upon easier terms? What would you do, if God should command you to kill your eldest son, or to work in the mines for a thousand years together, or to fast all thy life time with bread and water? Were not Hea∣ven a very great bargain even after all this? And when God requires nothing of us, but to live soberly, justly and godly (which things of them∣selves are to a man a very great felicity, and necessary to our present well being) shall we think this to be an intolerable burden, and that Heaven is too little a purchase at that price? and that God in meer justice will take a death-bed sigh or groan, and a few unpro∣fitable tears and promises in exchange for all our duty?

If these motives joyned together with our own interest, even as much as felicity and the sight of God, and the avoyding the intolerable pains of Hell and many intermedial judge∣ments comes to, will not move us to leave, 1. The filthinesse, and 2. The trouble, and 3. The uneasinesse, and 4. The unreasonable∣nesse of sinne, and turn to God, there is no more to be said, we must perish in our folly.

SECT. X. Of preparation to, and the manner how to receive the holy Sacrament of the Lords Supper.

THe celebration of the holy Sacrament is the great mysteriousnesse of the Christian religion, and succeeds to the most solemn rite of natural and Judaical religion, the Law of sacrificing. For God spared mankinde, and took the sacrifie of beasts together with our solemn prayers for an instrument of expiation. But these could not purifie the soul from sin, but were typical of the sacrifice of something that could. But nothing could do this, but either the offering of all that sinned, that every man should be the anathema or devo••ed thing, or else by some one of the same capacity, who by some superadded excellency might in his own personal sufferings have a value great e∣nough to satisfie for all the whole kinde of sin∣ning persons. This the Son of God JESUS CHRIST, God and Man undertook, and finished by a Sacrifice of himself upon the Altar of the Crosse.

2. This Sacrifice, because it was perfect, could be but one, and that once; but because the needs of the world should last as long as the world self, it was neces••ary that there should be a perpe••ual ministery established, whereby this one sufficient sacrifice should be made eternally effectual to the several new a••i••ing needs of all

the world who should desire it, or in any sence be capable of it.

3. To this end Christ was made a Priest for ever: he was initiated or consecrated on the crosse, and there began his Priesthood, which was to last till his coming to judgement. It be∣gan on earth, but was to last and be officiated in Heaven, where he sits perpetually, repre∣senting and exhibiting to the Father that great effective sacrifice (which he of••ered on the crosse) to eternal and never failing purposes.

4. As Christ is pleased to represent to his Father that great Sacrifice as a means of atone∣ment and expiation for all mankinde, and with special purposes and intendment for all the elect, all that serve him in holinesse: so he hath appointed that the same ministery shall be done upon earth too, in our manner, and ac∣cording to our proportion; and therefore hath constituted and separated an order of men, who by shewing forth the Lords death by Sacra∣mental representation may pray unto God after the same manner that our Lord and high ••riest does, that is, offer to God and repres••nt in this solemn prayer and Sacrament, Christ as already offered, so sending up a gracious instrument whereby our prayers may for his sake and in the same manner of intercession be offered up to God in our behalf, and for all them for whom we pray to all those purposes for which Christ dyed.

5. As the Ministers of the Sacrament do in a Sacramental manner present to God the sacrifice of the crosse, by being imitators of Christs intercession; so the people are sacrificers too in their manner; for besides that, by saying Amen, they joyn in the act of him that ministers,

and make it also to be their own: so when they eat and drink the consecrated and blessed Ele∣lements worthily, they receive Christ within them, and therefore may also offer him to God, while in their sacrifice of obedience & thanks∣giving they present themselves to God with Christ whom they have spiritually received, that is, themselves with that which will make them gracious and acceptable. The offering their bodies and souls and services to God in him, and by him, and with him, who is his Fathers well-beloved, and in whom he is well pleased, can∣not but be accepted to all the purposes of bles∣sing, grace, and glory.

6. This is the sum of the greatest mystery of our Religion: it is the copy of the passion, and the ministration of the great mystery of our Redemption; and therefore whatsoever intitles us to the general priviledges of Christs passion, all that is necessary by way of disposi∣tion to the celebration of the Sacrament of his passion: because this celebration is our man∣ner of applying or using it. The particulars of which preparation are represented in the fol∣lowing rules.

1. No Man must dare to approach to the holy Sacrament of the Lords Supper if he be in a state of any one sin, that is,* 1.331 unlesse he have entred into the state of repentance, that is, of sorrow and amendment▪ lest it be said concerning him, as it was concerning Iudas, the hand of him that betraieth me is with me on the Table: and he that receiveth Christ in∣to an impure soul or body, first turns his most excellent nourishment into poyson, and then ••eeds upon it.

2. Every communicant must first have ex∣amined

himself, that is, tried the condition and state of his soul, searched out the secret Ulcers, enquired out its weaknesses and indis∣cretions, and all those aptnesses where it is ex∣posed to temptation, that by finding out its diseases he may finde a cure, and by discove∣ring its aptnesses he may secure his present purposes of future amendment, and may be arm'd against dangers and temptations.

3. This examination must be a Mans own act, and inquisition into his life; but then also it should leade a Man on to run to those whom the Great Physician of our souls Christ Jesus hath appointed to minister physick to our dis∣eases; that in all dangers and great accidents we may be assisted for comfort and remedy, for medicine and caution.

4. In this affair let no Man deceive himself, and against such a time which publick Autho∣rity hath appointed for us to receive the Sa∣crament, weep for his sins by way of solemnity and ceremony, and still retain the affection: but he that comes to this feast must have on the Wedding garment▪ that is, he must have put on Iesus Christ▪ and he must have put off the old man with his affections and lusts, and he must be wholly conformed to Christ in the image of his minde: For then we have put on Christ, when our souls are clothed with his righteousnesse, when every faculty of our foul is proportioned and vested according to the patern of Christs life. And therefore a Man must not leape from his last nights Surfet, and Bath, and then communicate: but when he hath be∣gun the work of God effectually, and made some progresse in repentance, and hath walked some stages and periods in the wayes of godli∣nesse,

then let him come to him that is to mi∣nister it, and having made known the state of his soul, he is to be admitted: but to receive it into an unhallowed soul and body, is to re∣ceive the dust of the Tabernacle in the water•• of jealousie; it will make the belly to swell, and the thigh to rot: it will not convey Christ to us, but the Devil will enter and dwell there, till with it he returns to his dwelling of torment. Remember alwayes that after a great sin or after a habit of sins, a Man is not soon made clean; and no unclean thing must come to this Feast. It is not th•• preparation of two or three dayes that can render a per∣son capable of this banque••: For in this seast, all Christ, and Christs passion, and all his graces, the blessings and effects of his suffe∣rings are conveyed: nothing can fit us for this, but what can unite us to Christ, and obtain of him to present our needs to his hea∣venly Father: this Sacrament can no other∣wise be celebrated but upon the same terms on which we may hope for pardon and Hea∣ven it self.

5. When we have this general and indis∣pensably necessary preparation, we are to make our souls more adorn'd and trimm'd up with circumstances of pious actions, and special de∣votions, setting apart some portion of our time immediately before the day of solemnity according as our great occasions will permit▪ and this time is specially to be spent in actions of repentance, confession of our sins, renewing our purposes of holy living, praying for par∣don of our failings, and for those graces which may prevent the like sadnesses for the time to come; meditation upon the passion, upon

the infinite love of God expressed in so great mysterious manners of redemption; and in∣definitely in all acts of vertue which may build our soules up into a Temple fit for the recep∣tion of Christ himself and the inhabitation of the holy Spirit.

6. The celebration of the holy Sacrament being the most solemne prayer, joyned with the most effectual instrument of its accept∣ance, must suppose us in the love of God, and in charity with all the World: and therefore we must before every Communion especially, remember what differences or jea∣lousies are between us and any one else; and recompose all disunions, and cause right un∣derstandings betweene each other; offering to satisfie whom we have injur'd, and to for∣give them who have injur'd us, without thoughts of resuming the quarrel when the solemnity is over; for that is but to rake the embers in light and phantastick ashes: it must be quenched, and a holy flame en∣kindled: no fires must be at all, but the fires of love and zeal; and the altar of incense will send up a sweet perfume, and make atone∣ment for us.

7. When the day of the feast is come, lay aside all cares and impertinencies of the World, and remember that this is thy Souls day; a day of traffique and entercourse with Heaven. Arise early in the morning. 1. Give God thanks for the approach of so great a blessing. 2. Confesse thy own unworthinesse to admit so Divine a Guest. 3. Then remem∣ber and deplore thy sinnes which have made thee so unworthy. 4. Then confesse Gods goodnesse and take sanctuary there, and upon

him place thy hopes. 5. And invite him to thee with renewed acts of love, of holy desire, of hatred of his enemy, sin. 6. Make oblation of thy self wholly to be disposed by him, to the obedience of him, to his providence and pos∣session, and pray him to enter, and dwell there for ever: And after this, with joy and holy fear, and the forwardness of love, addresse thy self to the receiving of him, to whom and by whom, and for whom, all faith, and all hope, and all love in the whole Catholick Church, both in Heaven & Earth is design'd; him, whom Kings and Queens, and whole Kingdoms are in love with, and count it the greatest honour in the World, that their Crowns and Scepters are laid at his holy feet.

8. When the holy Man stands at the Table of blessing and ministers the rite of consecra∣tion, then do as the Angels do, who behold, & love, and wonder; that the Son of God should become food to the souls of his servants; that he who cannot suffer any change or lessening should be broken into pieces and enter into the body to support and nourish the spirit, and yet at the same time remain in Heaven while he descends to thee upon Earth; that he who hath essen∣tial felicity should become miserable and dye sor thee, and then give himself to thee for ever to redeem thee from sin and misery; that by his wounds he should procure health to thee, by his affronts he should intitle thee to glory, by his death he should bring thee to life, and by becoming a Man he should make thee par∣taker of the Divine nature. These are such glories that although they are made so obvious that each eye may behold them, yet they are al∣so so deep, that no thought can fathome them:

But so it hath pleased him to make these my∣steries to be sensible, because the excellency and depth of the mercy is not intelligible; that while wee are ravished and comprehended within the infinitenesse of so vast & mysterious a mercy, yet we may be as sure of it, as of that thing we see and feel, and smell and taste; but yet is so great, that we cannot understand it.

9. These holy mysteries are offered to our senses, but not to bee placed under our feet; they are sensible, but not common: and therefore as the weaknesse of the Ele∣ments addes wonder to the excellency of the Sacrament: so let our reverence and venera∣ble usages of them adde honour to the Ele∣ments, and acknowledge the glory of the my∣stery, and the Divinity of the mercy. Let us receive the consecrated Elements with all de∣votion, and humility of body and spirit; and do this honour to it, that it be the first food we eat, and the first beverage we drink that day, unlesse it he in case of sicknesse, or other great necessity: and that your body and soul both be prepared to its reception with absti∣nence from secular pleasures, that you may better have attended fastings and preparato∣ry prayers. For if ever it be seasonable to observe the counsel of Saint Paul, that mar∣ried persons by consent should abstain for a time that they may attend to solemne Reli∣gion,* 1.332 it is now. It was not by Saint Paul nor the after ages of the Church called a duty so to do, but it is most reasonable, that the more solemne actions of Religion should be attend∣ed to without the mixture of any thing that may discompose the minde, and make it more secular, or lesse religious.

10. In the act of receiving, exercise acts of Faith, with much confidence and resignation, believing it not to be common bread and wine, but holy in their use, holy in their signification, holy in their change, and holy in their effect, and believe if thou art a worthy Communicant thou doest as verily receive Christs body and blood to all effects and purposes of the spirit, as thou doest receive the blessed elements into thy mouth; that thou puttest thy finger to his hand, and thy hand into his side, and thy lips to his fontinel of blood,* 1.333 sucking life from his heart: and yet if thou doest communicate unwor∣thily; thou eatest and drinkest Christ to thy danger, and death, and destruction. Di∣spute not concerning the secret of the mystery, and the nicety of the manner of Christs pre∣sence: it is sufficient to thee that Christ shall be present to thy soul, as an instrument of grace, as a pledge of the resurrection, as the earnest of glory and immortality, and a means of ma∣ny intermedial blessings, even all such as are necessary for thee, and are in order to thy sal∣vation: and to make all this good to thee, there is nothing necessary on thy part but a holy life, and a true belief of all the sayings of Christ, amongst which, indefinitely assent to the words of institution, and believe that Christ in the holy Sacrament gives thee his bo∣die and his blood. He that believes not this, is not a Christian; He that believes so much, needs not to enquire further, nor to intangle his faith by disbelieving his sence.

11. Fail not this solemnity according to the custom of pious and devout people to make an offering to God for the uses of religion and the

poor, according to thy ability. For when Christ feasts his body, let us also feast our fellow mem∣bers who have right to the same promises, and are partakers of the same Sacrament, and part∣ners of the same hope, and cared for under the same providence, and descended from the same common parents, and whose Father God is, and Christ is their Elder Brother. If thou chancest to communicate where this holy cu∣stom is not observed publickly, supply that want by thy private charity, but offer it to God at his holy Table, at least by thy private designing it there.

12. When you have received, pray and give thanks. Pray for all estates of men: for they also have an interest in the body of Christ whereof they are members: and you in con∣junction with Christ (whom then you have received) are more fit to pray for them in that advantage, and in the celebration of that holy sacrifice which then is Sacramentally re∣presented to GOD. * Give thanks for the passion of our Dearest Lord: remember all its parts, and all the instruments of your Redemption; and beg of GOD that by a holy perseverance in well doing you may from shadowes passe on to substances, from eating his body to seeing his face, from the Typicall, Sacramentall, and Transient, to the Reall, and Eternall Supper of the Lambe.

13. After the solemnity is done, let Christ dwell in your hearts by faith, and love, and obedience, and conformity to his life and death; as you have taken CHRIST into you, so put CHRIST on you, and conforme every faculty of your soul and body to his holy

image and perfection. Remember that now Christ is all one with you; and therefore when you are to do an action, consider how Christ did, or would do the like, and do you imitate his example, and transcribe his copy, and un∣derstand all his Commandments, and choose all that he propounded, and desire his promi∣ses and fear his threatnings, and marry his loves and hatreds, and contract all his friendships; for then you do every day communicate; espe∣cially when Christ thus dwells in you, and you in Christ, growing up towards a perfect man in Christ Iesus.

14. Do not instantly upon your return from Church, return also to the world, and secular thoughts and imployments; but let the remain∣ing parts of that day be like a post-Communion or an after-office, entertaining your blessed Lord with all the caresses and sweetnesse of love and colloquies, and entercourses of duty and affecti∣on, acquainting him with all your needs, and revealing to him all your secrets, and opening all your infirmities; and as the a••fairs of your person or imployment call you off, so re∣tire again with often ejaculations and acts of entertainment to your beloved Guest.

The effects and benefits of worthy communicating.

When I said that the sacrifice of the crosse w^ch Christ offered for all the sins and all the needs of the world is represented to God by the Mi∣nister in the Sacrament, and offered up in pray∣er and Sacramental memory, after the manner that Christ himself intercedes for us in Hea∣ven (so far as his glorious Priesthood is imi∣table by his Ministers on earth) I must

of necessity also mean, that all the benefits of that sacrifice are then conveyed to all that com∣municate worthily: But if we descend to par∣ticulars; Then and there the Church is nou∣rished in her faith, strengthened in her hope, enlarged in her bowels with an increasing cha∣rity: there all the members of Christ are joyn'd with each other, and all to Christ their head; and we again renew the Covenant with God in Jesus Christ, and God seals his part, and we promise for ours, and Christ unites both, and the holy Ghost signes both in the collation of those graces which we then pray for, and exercise and receive all at once: there our bodies are nourished with the signes, and our souls with the mystery: our bodies receive in∣to them the seed of an immortal nature, and our souls are joyned with him, who is the first fruits of the resurrection and never can dye: and if we desire any thing else and need it, here it is to be prayed for, here to be hoped for, here to be received; Long life and health, and recovery from sicknesse, and competent support and maintenance, and peace, and de∣liverance from our enemies, and content, and patience, and joy, and sanctified riches, or a cheerful poverty and liberty, and whatsoever else is a blessing, was purchased for us by Christ in his death and resurrection, and in his inter∣cession in Heaven: and this Sacrament being that to our particulars, which the great myste∣ries are in themselves, and by designe to all the world, if we receive worthily we shall receive any of these blessings, according as God shall choose for us; and he will not onely choose with more wisdom, but also with more affection then we can for our selves.

After all this, it is advised by the Guides of souls, wise men and pious, that all persons should communicate very often, even as often as they can without excuses or delayes: Every thing that puts us from so holy an imployment when we are moved to it, being either a sin or an imperfection; an Infirmity or indevotion, and an unactivenesse of Spirit. All Christian people must come: They indeed that are in the state of sin must not come so, but yet they must come: First they must quit their state of death, and then partake of the bread of life. They that are at enmity with their neighbours must come, that is no excuse for their not coming; onely they must not bring their enmity along with them, but leave it, and then come.

They that have variety of secular imployments must come; onely they must leave their secular thoughts and affections be∣hinde them, and then come and converse with God.* 1.334 If any man be well grown in grace he must needs come, because he is excellently disposed to so holy a feast: but he that is but in the infancy of piety had need to come that so he may grow in grace. The strong must come lest they become weak, & the weak that they may become strong. The sick must come to be cured; the healthful to be preserved. They that have leisure must come because they have no excuse: They that have no leisure must come hither, that by so excellent religi∣on they may sanctifie their businesse.

The pe∣nitent sinners must come, that they may be ju∣stified: and they that are justified, that they may be justified still.

They that have fears and great reverence to these mysteries, and think no pre∣paration to be sufficient must receive, that they

may learn how to receive the more worthily: and they that have a lesse degree of reverence, must come often to have it heightned: that as those Creatures that live amongst the snowes of the Mountains turne white with their food and conversation with such perpetual white∣nesses: so our souls may be transformed into the similitude and union with Christ by our per∣petual feeding on him, and conversation, not onely in his Courts, but in his very heart, and most secret affections, and incomparable pu∣rities.

Prayers for all sorts of Men, and all necessities; relating to the several parts of the vertue of Religion.

A Prayer for the Graces of Faith, Hope Charity.

O Lord God of infinite mercy, of infinite excellency, who hast sent thy holy Son into the world to redeem us from an intolera∣ble misery, and to teach us a holy religion, and to forgive us an infinite debt: give me thy ho∣ly Spirit, that my understanding and all my fa∣culties may be so resigned to the discipline and doctrine of my Lord, that I may be prepared in minde and will to dye for the testimony of Jesus, and to suffer any affliction or calamity that shall offer to hinder my duty, or tempt me to shame or sin, or apostacy: and let my faith be the parent of a good life, a strong shield to

repell the fiery darts of the Devil, and the Au∣thor of a holy hope, of modest desires, of con∣fidence in God, and of a never failing charity to thee my God, and to all the world, that I may never have my portion with the unbelievers, or uncharitable, and desperate persons; but may be supported by the strengths of faith in all temptations, and may be refreshed with the comforts of a holy hope in all my sorrows, and may bear the burden of the Lord, and the in∣firmities of my neighbour by the support of charity, that the yoak of Jesus may become easy to me, and my love may do all the miracles of grace, till from grace it swell to glory, from earth to heaven, from duty to reward, from the im∣perfections of a beginning, and little growing love it may arrive to the consummation of an eternal and never ceasing charity, through Jesus Christ the Son of thy love, the Anchor of our hope, and the Author and finisher of our faith, to whom with thee, O Lord God, Father of Heaven and Earth, and with thy holy Spirit be all glory, and love, and obedience, and domi∣nion now and for ever. Amen.

Acts of love by way of prayer and ejaculation: to be used in private.

O God thou art my God, early will I seek thee: my soul thirsteth for thee, my flesh long∣eth [ 1] for thee in a dry and thirsty land where no water is, to see thy power and thy glory so as I have seen thee in the sanctuary: because thy loving kindnes is better then life, my lips shall praise thee. Psal. 63.

I am ready not only to be bound, but to dye for the name of the Lord Jesus. Acts 23. [ 2]

How amiable are thy Tabernacles thou Lord of Hosts: my soul longeth, yea even fainteth [ 2]

for the courts of the Lord: My heart and my flesh crieth out for the living God: Blessed are they that dwell in thy house, they will still be praising thee. Psal. 84.

[ 4] O blessed Jesu thou art worthy of all adora∣tion, and all honour, and all love: Thou art the Wonde••ful, the Counsellor, the mighty God, the Everlasting Father, the Prince of peace, of thy government and peace there shall be no end: thou art the brightnesse of thy Fathers glory, the expresse image of his person, the ap∣pointed Heir of all things: Thou upholdest all things by the word of thy power: Thou didst by thy self purge our sins: Thou art set on the right hand of the Majesty on high: Thou art made better then the Angels, thou hast by in∣heritance obtain'd a more excellent name then they. Thou, O dearest Jesus, art the head of the Church, the beginning and the first born from the dead: in all things thou hast the prehemi∣nence, and it pleased the Father that in thee should all fulnesse dwell. Kingdoms are in love with thee: Kings lay their crowns and scepters at thy feet, and Queens are thy handmaids, and wash the feet of thy servants.

A Prayer to be said in any affliction, as death of chil∣dren, of husband or wife, in great poverty, in imprisonment, in a sad and disconsolate spirit, & in temptations to despair.

O Eternal God, Father of Mercyes and God of all comfort with much mercy look upon the sadnesses and sorrowes of thy servant. My sins lye heavy upon me, and presse me sore, and there is no health in my bones by reason of thy displeasure and my sin. The waters are gone over me, and I stick fast in the deep mire, and

my miseries are without comfort, because they are punishments of my sin: and I am so evil and unworthy a person, that though I have great desires, yet I have no dispositions or worthiness towards receiving comfort. My sins have caused my sorrow, and my sorrow does not cure my sins: and unless for thy own sake, and merely because thou art good, thou shalt pity me & re∣lieve me, I am as much without remedy, as now I am without comfort. Lord pity me; Lord let thy grace refresh my Spirit. Let thy comforts support me, thy mercy pardon me, and never let my portion be amongst hopelesse and accursed spirits; for thou art good and gracious; and I throw my self upon thy mercy. Let me never let my hold go, & do thou with me what seems good in thy own eyes: I cannot suffer more then I have deserved: and yet I can need no relief so great as thy mercy is: for thou art infinitely more merciful then I can be miserable: and thy mercy which is above all thy own works, must needs be far above all my sin and all my misery. Dearest Jesus, let me trust in thee for ever, and let me never be confounded. Amen.

Ejaculations and short meditations to be used in time of sickness and sorrow, or danger of Death.

Hear my Prayer, O Lord, and let my crying come unto thee. * Hide not thy face from me in the time of my trouble, incline thine ear unto me when I call: O hear me and that right soon, * For my dayes are consumed like smoa•• & my bones are burnt up as it were a firebrand. * My heart is smitten down & withered like grass; so that I forget to eat my bread: & that because of thine indignation and wrath: for thou hast taken me up & cast me down. * Thine arrows stick fast

in me and thy hand presseth me sore. There is no health in my flesh because of thy displea∣sure: neither is there any rest in my bones by reason of my sin. * My wickednes••es are gone over my head and are a sore burden too heavy for me to bear. * But I will confesse my wicked∣nesse, and be sorry for my sin. * O Lord rebuke me not in thy indignation, neither chasten me in thy displeasure. * Lord be merciful unto me, heal my soul for I have sinned against thee.

Have mercy upon me, O God, after thy great [ 2] goodnesse, according to the multitude of thy mercies do away mine offences. * O remember not the sins and offences of my youth: but ac∣cording to thy mercy think thou upon me, O Lord for thy goodnesse. * Wash me thoroughly from my wickednesse: and cleanse me from my sin. * Make me a clean heart, O God, and renew a right spirit within me. * Cast me not a∣way from thy presence, from thy all-hallowing and life-giving presence: and take not thy ho∣ly Spirit, thy sanctifying, thy guiding, thy com∣forting, thy supporting, and confirming Spirit from me.

O God, thou art my God for ever and ever: [ 3] thou shalt be my guide unto death. * Lord com∣fort me now that I lye sick upon my bed: make thou my bed in all my sicknesse. * O deliver my soul from the place of Hell: and do thou receive me. * My heart is disquieted within me, and the fear of death is falen upon me. * Behold thou hast made my dayes as it were a span long, & mine age is even as nothing in respect of thee, and verily every man living is altogether vani∣ty. * When thou with rebukes doest chasten man for sin, thou makest his beauty to consume away like a moth fretting a garment: every

man therefore is but vanity. And now Lord what is my hope, truly my hope is even in thee. * Hear my prayer, O Lord, and with thine ears consider my calling, hold not thy peace at my tears. * Take this plague away from me: I am consumed by the means of thy heavy hand. * I am a stranger with thee and a sojourner, as all my Fathers were. * O spare me a little that I may recover my strength before I go hence and be no more seen. * My soul cleaveth unto the dust: O quicken me according to thy word. * And when the snares of death compasse me round about: let not the pains of hell take hold upon me.

An Act of Faith concerning resurrection and the day of judgment, to be said by sick persons or meditated.

I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for my self, & mine eyes shal behold, though my reins be consumed within me. Iob 19.

God shall come and shall not keep silence: there shall go before him a consuming fire, and a mighty tempest shall be stirred up round a∣bout him: he shall call the heaven from above, and the earth that he may judge his people. * O blessed Jesu, thou art my judge and thou art my Advocate: have mercy upon me in the hour of my death, and in the day of judgment.

See Iohn 5.28. & 1 Thessal. 4.15.

Short Prayers to be said by sick persons.

O Holy Jesus, thou art a merciful High Priest and touched with the sense of our infirmities; thou knowest the sharpnesse of my sicknesse,

and the weaknesse of my person. The clouds are gathered about me, and thou hast covered me with thy storm: My understanding hath not such apprehension of things as formerly: Lord let thy mercy support me, thy spirit guide me, and lead me through the valley of this death safely; that I may passe it patiently, holily, with perfect resignation, and let me rejoyce in the Lord, in the hopes of pardon, in the ex∣pectation of glory, in the sence of thy mercies, in the refreshments of thy spirit, in a victory over all temptations.

Thou hast promised to be with us in tribu∣lation. [ 2] Lord, my soul is troubled, and my body is weak, and my hope is in thee, and my ene∣mies are busy and mighty, now make good thy holy promise. Now O holy Jesus, now let thy hand of grace be upon me: restrain my ghostly enemies, and give me all sorts of spiritual assist∣ances: Lord remember thy servant in the day when thou bindest up thy Jewels.

[ 3] O take from me all tediousnesse of Spirit, all impatience and unquietnesse: let me possesse my soul in patience, and resigne my soul and body into thy hands, as into the hands of a faith∣ful Creator, and a blessed Redeemer.

O holy Jesu, thou didst dye for us; by thy [ 4] sad, pungent & intolerable pains w^ch thou endu∣redst for me, have pity on me, & ease my pain, or increase my patience. Lay on me no more then thou shalt enable me to bear. I have deserv'd it all & more, and infinitely more. Lord I am weak and ignorant, timerous and inconstant, and I fe••r lest something should happen that may discom∣pose the state of my soul, that may displease thee: Do what thou wilt with me, so thou doest but preserve me in thy fear and favour.

Thou knowest that it is my great ••ear, but let thy Spirit secure, that nothing may be able to separate me from the love of God in Jesus Christ; & then smite me here, that thou mayest spare me for ever; and yet O Lord smite me friendly: for thou knowest my infirmities. In∣to thy hands I commend my spirit, for thou hast redeemed me, O Lord, thou God of truth. * Come holy Spirit, help me in this conflict. Come Lord Jesus, come quickly.

Let the sick person often meditate upon these fol∣lowing promises and gracious words of God.

My help cometh of the Lord who preserveth them that are true of heart, Psal. 7.11.

And all they that know thy Name will put their trust in thee: for thou Lord hast never failed them that seek thee, Psal. 9.10.

O how plentiful is thy goodnesse which thou hast laid up for them that fear thee, and that thou hast prepared for them that put their trust in thee, even before the sons of men, Psal. 31.

Behold the eye of the Lord is upon them that fear him, & upon them that put their trust in his mercy, to deliver their souls from death, Ps. 33.

The Lord is nigh unto them that are of a con∣trite heart: and will save such as are of an hum∣ble spirit. Psal. 34.17.

Thou Lord shalt save both man and beast: how excellent is thy mercy, O God: and the children of men shall put their trust under the shadow of thy wings, Psal. 36.7.

They shall be satisfied with the plenteousness of thy house: and thou shalt give them to drink of thy pleasures as out of the rivers, v. 8.

For with thee is the well of life: and in thy light we shall see light, v. 9.

Commit thy way unto the Lord, and put thy

trust in him, & he shall bring it to passe, Ps. 37.5.

But the salvation of the righteous cometh of the Lord: who is also their strength in the time of trouble, v. 40.

So that a Man shall say, verily there is a reward for the righteous: doubtlesse there is a God that judgeth the earth, Psal. 58.10.

Blessed is the man whom thou choosest and receivest unto thee: he shall dwell in thy court, and shall be satisfied with the pleasures of thy house, even of thy holy temple, Psal. 65.4.

They that sow in tears shall reap in joy, Psal. 126.6.

It is written, I will never leave thee nor for∣sake thee, Heb. 13.5.

The prayer of faith shall save the sick: and the Lord shall raise him up: and if he have committed sins they shalbe forgiven, Iam. 5.15.

Come and let us return unto the Lord: for he hath torn and he will heal us, he hath smit∣ten, and he will binde us up, Hos. 6.1.

If we sin we have an Advocate with the Fa∣ther Jesus Christ the righteous, and he is the propitiation for our sins, 1 Iohn 2.2.

If we confesse our sins he is faithful & righte∣ous to forgive us our sins, and to cleanse us from all unrighteousnesse, 1 Iohn 1.9. He that for∣gives shall be forgiven, Luke 6.37.

And this is the confidence that we have in him, that if we ask any thing according to his will he heareth us, 1 Iohn 5 14. And ye know that he was manifested to take away our sins, 1 Iohn 3.5.

If ye being evil know to give good things to your children, how much more shall your Fa∣ther which is in Heaven give good things to them that ask him? Matth. 7.11.

This is a faithful saying and worthy of all ac∣ceptation, that Jesus Christ came into the World to save sinners. * He that hath given us his Son, how should not he with him give us all things else.

Acts of hope to be used by sick persons, after a pious life.

I am perswaded that neither death nor life, [ 1] nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate me from the love of God which is in Christ Jesus our Lord, Rom. 8.38.

I have fought a good fight, I have finished [ 2] my course, I have kept the faith. Henceforth there is laid up for me a crown of righteous∣nesse, which the Lord the righteous Judge shall give me at that day, and not to me onely, but unto all them also that love his appearing, 2 Tim. 4.7.

Blessed be the God, even the Father of our Lord Jesus Christ, the Father of mercies and [ 3] the God of all comforts who comforts us in all our tribulation, 2 Cor. 1.3.

A prayer to be said in behalf of a sick or dying person.

O Lord God, there is no number of thy dayes, nor of thy mercies; and the sins and sorrowes of thy servant also are multiplied. Lord look upon him with much mercy and pity, forgive him all his sinnes, comfort his sorrowes, ease his pain, satisfie his doubts, relieve his feares, instruct his ignorances, strengthen his understanding, take from him all disorders of spirit, weaknesse and abuse of fancy: Restraine the malice and

power of the spirits of darknesse; and suffer him to be injured neither by his ghostly ene∣mies, nor his own infirmities, and let a holy and a just peace, the peace of God be within his conscience.

Lord preserve his senses till the last of his [ 2] time, strengthen his faith, confirm his hope, and give him a never ceasing charity to thee our God, and to all the world: stir up in him a great and proportionable contrition for all the evils he hath done, and give him a just measure of patience for all he suffers: give him prudence, memory, and consideration, rightly to state the accounts of his soul, and do thou remind him of all his duty, that when it shall please thee that his soul goes out from the pri∣son of his body, it may be receiv'd by Angels, and preserved from the surprize of evil spirits, and from the horrors and amazements of new and stranger Regions; and be laid up in the bosom of our Lord, till at the day of thy second coming it shall be reunited to the body, which is now to be laid down in weaknes and disho∣nour, but we humbly beg, may then be raised up with glory & power for ever to live and to behold the face of God in the glories of the Lord Jesus, who is our hope, our resurrection, and our life, the light of our eyes and the joy of our soules, our blessed and ever glorious Re∣deemer. Amen.

Hither the sick person may draw in, and use the acts of several vertues respersed in the several parts of this book, the several Letanies, viz. of repentance, of the passion, and the single pray∣••rs, according to his present needs.

A prayer to be said in a storm at Sea.

O my God, thou didst create the earth and the Sea for thy glory and the use of Man, and doest daily shew wonders in the deep: look upon the danger and fear of thy servant: my sins have taken hold upon me, and without the supporting arm of thy mercy I cannot look up; but my trust is in thee. Do thou, O Lord, rebuke the Sea, and make it calm; for to thee the windes and the sea obey: let not the wa∣ters swallow me up, but let thy Spirit, the Spi∣rit of gentlenesse and mercy move upon the waters: Be thou reconcil'd unto thy servants, and then the face of the waters will be smooth. I fear that my sinnes make me like Ionas the cause of the tempest. Cast out all my sins, and throw not thy servants away from thy presence, and from the land of the living into the depths where all things are forgotten: But if it be thy wil that we shall go down into the waters, Lord receive my soul into thy holy hands, and pre∣serve it in mercy and safety till the day of resti∣tution of all things: and be pleased to unite my death to the death of thy Son, and to accept of it so united as a punishment for all my sinnes, that thou mayest forget all thine anger, and blot my sinnes out of thy book, and write my soul there for Jesus Christ his sake, our dearest Lord and most mighty Redeemer. Amen.

Then make an act of resignation, thus,

To God pertain the issues of life and death. It is the Lord, let him do what seemeth good in his own eyes. Thy will be done in earth as it is in Heaven.

Recite Psalm 107. and 130.

A form of a vow to be made in this or the like danger.

If the Lord will be gracious and hear the prayer of his servant, and bring me safe to shore, then I will praise him secretly and publickly, and pay unto the uses of charity [or Religion] [then name the sum you designe for holy uses] O my God my goods are no∣thing unto thee: I will also be thy servant all the dayes of my life, and remember this mercy and my present purposes, and live more to Gods glory, and with a stricter duty: And do thou please to accept this vow as an instance of my importunity, and the greatnesse of my needs, and be thou graciously moved to pity and deliver me. Amen.

This form also may be used in praying for a bles∣sing on an enterprize; and may be instanced in acti∣ons of devotion as well as of charity.

A prayer before a journey.

O Almighty God who fillest all things with thy presence, and art a God afar off as well as neer at hand: thou didst send thy Angel to blesse Iacob in his journey, and didst leade the children of Israel through the Red Sea, making it a wall on the right hand and on the left: be pleased to let thy Angel go out before me and guide me in my journey, pre∣seving me from dangers of robbers, from vio∣lence of enemies, and sudden and sad acci∣dents, from falls and errours: and prosper my journey to thy glory, and to all my inno∣cent purposes: and preserve me from all sin, that I may return in peace and holinesse, with thy favour and thy blessing, and may serve thee in thankfulnesse and obedience all the dayes of my pilgrimage, and at last bring

me to thy countrey, to the coelestial Jerusalem, there to dwell in thy house and to sing praises to thee for ever. Amen.

Ad Sect. 4] A prayer to be said before hearing or reading the word of God.

O Holy and Eternal Jesus who hast begotten us by thy word, renewed us by thy Spirit, fed us by thy Sacraments, and by the dayly mini∣stery of thy word: still go on to build us up to life eternal. Let thy most holy Spirit be present with me and rest upon me in the reading [or hearing] thy sacred word; that I may do it humbly, reverently, without prejudice, with a minde ready and desirous to learn and to obey; ••hat I may ••e readily furnished and instructed to every good work, and may practise all thy holy laws and commandments, to the glory of thy holy name, O holy and eternal Jesus. Amen.

Ad Sect. 5, 9, 10.] A form of confession of sins, and repentance to be used upon fasting dayes, or dayes of humiliation; especially in Lent, and before the Holy Sacrament.

Have mercy upon me, O God, after thy great goodnesse, according to the multitude of thy mercies do away mine offences. For I will con∣••esse my wickednesse and be sorry for my sin. * O my Dearest Lord, I am not worthy to be ac∣counted amongst the meanest of thy ser∣vants: not worthy to be sustained by the least fragments of thy mercy, but to be shut out of thy presence for ever with dogs & unbelievers. But for thy names sake, O Lord, be merciful unto my sin, for it is great.

I am the vilest of sinners, and the worst of men: proud and vain glorious, impatient

of scorn or of just reproof: ••ot enduring to be slighted, and yet extreamly deserving it: I have been cosened by the colours of humility, and when I have truly called my self vitious, I could not endure any man else should say so or think so. I have been disobedient to my Superiours, churlish and ungentle in my behaviour, un∣christian and unmanly. But for thy names sake, &c.

O Just and Dear God, how can I expect pitty or pardon who am so angry and peevish, with and without cause, envious at good, rejoycing in the evil of my neighbours, negligent of my charge, idle and uselesse, timerous and base, jealous and impudent, ambitious and hard hearted, soft, unmortified and effeminate in my life, indevout in my prayers, without fancie or affection, without attendance to them or perseverance in them; but passionate and curious in pleasing my appetite of meat and drink and pleasures, making matter both for sin and sicknesse; and I have re••ped the cursed fruits of such improvidence, enter∣taining undecent and impure thoughts; and I have brought them forth in undecent and im∣pure actions, and the spirit of uncleanness hath entred in, and unhallowed the temple which thou didst consecrate for the habitation of thy Spirit of love and holinesse. But for thy names sake, O Lord, be merciful unto my sin, for it is great.

Thou hast given me a whole life to serve thee in, and to advance my hopes of heaven: and this pretious time I have thrown away upon my sins and vanities, being improvident of my time and of my talent, and of thy grace and my own advantages; resisting thy Spirit, and quenching him. I have been a great lover of my self, and yet used many wayes to destroy my

self: I have pursued my temporal ends with greedinesse and indirect means: I am reveng∣ful and unthankful, forgetting benefits, but not so soon forgetting injuries: curious and mur∣muring: a great breaker of promises: I have not loved my neighbours good, nor advanced it in all things where I could: I have bin unlike thee in all things, I am unmerciful and unjust; a sottish admirer of things below, and careless of heaven and the wayes that lead thither.

But for thy names sake, O Lord, be merciful un•••• my sin, for it is great.

All my senses have been windows to let sin in, and death by sin; Mine eyes have been adulterous and covetous: mine ears open to slander and detraction: my tongue and palate loose and wanton, intemperate, and of foul language, talkative & lying, rash and malicious, false and flattering, irreligious and irreverent, detracting and censorious: My hands have bin injurious and unclean: my passions violent and rebellious: my desires impatient and unrea∣sonable: all my members and all my faculties have been servants of sin: and my very bes•• actions have more matter of pity, then of con∣fidence; being imperfect in my best, and intole∣rable in most. But for thy names sake, O Lord, &c.

Unto this and a far bigger heap of sin, I have added also the faults of others to my own score▪ by neglecting to hinder them to sin in all that I could and ought: but I also have encou∣raged them in sin, have taken off their fears and hardened their consciences and tempted them directly, and prevailed in it to my own r••ine and theirs, unlesse thy glorious and un∣speakable mercy hath prevented so intolerable a calamity.

Lord I have abused thy mercy, despised thy judgements, turned thy grace into wanton∣nesse; I have been unthankful for thy infinite loving kindnesse: I have sinned and repented, and then sinned again, and resolved against it, and presently broke it; and then I tyed my self up with vows, & then was tempted, and then I yielded by little & little till I was willingly lost again, and my vows fell of•• like cords of vanity.

Miserable man that I am who shall deliver me from this body of sin?

And yet O Lord, I have another heap of sins to be unloaded. My secrets sins O Lord, are innumerable; sins I noted not, sins that I willingly neglected, sins that I acted up∣on willfull ignorance and voluntary mis∣persuasion; sins that I have forgot; and sins which a diligent and a watchful spirit might have prevented, but I would not. Lord I am confounded with the multitude of them, and the horrour of their remem∣brance though I consider them nakedly in their direct appearances, without the deformity of their unhandsome and aggravating circumstan∣ces: but so dressed they are a sight too ugly: an instance of amazement, infinite in degrees, and insufferable in their load.

And yet thou hast spared me all this while, and hast not thrown me into Hell, where I have deserved to have been long since, and even now to have been shut up to an eternity of torments with insupportable amazement, fear∣ing the revelation of thy day.

Miserable man that I am, who shall deliver me from this body of sin?

Thou shalt answer for me, O Lord my God; Thou that Prayest for me shalt be my Iudge.

The Prayer.

Thou hast prepared for me a more healthful sorrow. O deny not thy servant when he begs sorrow of thee: Give me a deep contrition for my sins, a hearty detestation and loathing of them, hating them worse then death with tor∣ments. Give me grace intirely, presently, and for ever to forsake them; to walk with care and prudence, with fear and watchfulnesse all my dayes; to doe all my duty with diligence and charity, with zeal and a never fainting spi∣rit: to redeem the time, to trust upon thy mer∣cies, to make use of all the instruments of grace, to work out my salvation with fear and trembling, that thou mayest have the glory of pardoning all my sins, and I may reap the fruit of all thy mercies, and al thy graces, of thy pati∣ence and long-suffering, even to live a holy life here, and to reign with thee for ever, through Jesus Christ our Lord. Amen.

Ad Sect. 6.] Special dev••tions to be used upon the Lords-day, and the great Festivalls Of Christians.

In the Morning recite the following forme of Thanksgiving: upon the special Festivalls ad∣ding the commemoration of the special blessing according to the following prayers: adding such prayers as you shall choose out of the fore∣g••ing Devotions.

2. Besides the ordinary and publick duties of the day, if you retire into your closet to read and meditate; after you have performed that duty, say the song of S. Ambrose commonly called the [Te Deum] or [We praise thee, &c] then add the prayers for particular graces which are at the end of the former Chapters, such and as many of them as shall fit your present needs and

affections: ending with the Lords prayer. This form of devotion, may for variety, be indifferently used at other times.

A forme of thanksgiving with a recital of publick and private blessings: To be used upon Easter-day, Whit-sunday, Ascension-day, and all Sun∣dayes of the year: but the middle part of it may be reserved for the more solemn Festivals; and the other used upon the ordinary; as every mans af∣fections or leisure shall determine.

[I.] Ex Liturgiâ S. Basilii magnâ ex parte.

O Eternal Essence, Lord God, Father Al∣mighty, Maker of all things in Heaven and Earth, it is a good thing to give thanks to thee, O Lord, and to pay to thee all reverence, wor∣ship and devotion from a clean and prepared heart; and with an humble spirit to present a living and reasonable sacrifice to thy holinesse and Majesty: for thou hast given unto us the knowledge of thy truth: and who is able to declare thy greatnesse, and to recount all thy marvellous works which thou hast done in all the generations of the world.

O Great Lord and Governour of all things, Lord and Creator of all things visible and invi∣sible, who sittest upon the throne of thy glory, and beholdest the secrets of the lowest abysse and darknesse, thou art without beginning, un∣circumscribed, incomprehensible, unalterable, and seated for ever unmoveable in thy own essential happinesse and tranquillity: Thou art the Father of our Lord JESU SCHRIST: who is,

Our Dearest and most Gracious Saviour, our hope, the wisdom of the Father, the image

of thy goodnesse, the Word eternal and the brightnesse of thy person, the power of God from eternal ages, the true light that lightneth every Man that cometh into the World, the Redemption of Man, and the Sanctification of our Spirits.

By whom the holy Ghost descended upon the Church; the holy Spirit of truth, the seal of adoption, the earnest of the inheritance of the Saints, the first fruits of everlasting feli∣city, the life-giving power, the fountain of sanctification, the comfort of the Church, the ease of the afflicted, the support of the weak, the wealth of the poor, the teacher of the doubtful, scrupulous and ignorant, the anchor of the fearful, the infinite reward of all faithful souls, by whom all reasonable and understand∣ing creatures serve thee, and send up a never-ceasing, and a never-rejected sacrifice of pray∣er, and praises, and adoration.

All Angels and Archangels, all Thrones and Dominions, all Principalities and Powers, the Cherubins with many eyes, and the Seraphin•• covered with wings from the terror and amaze∣ment of thy brightest glory: These and all the powers of Heaven do perpetually sing prai∣ses and never-ceasing Hymns, and eternal An∣thems to the glory of the eternal God, the Al∣mighty Father of Men and Angels.

Holy is our God: Holy is the Almighty: Holy is the Immortal: Holy, Holy, Holy▪ Lord God of Sabaoth, Heaven and Earth are full of the Majesty of thy glory. Amen. * With these holy and blessed Spirits I also thy ser∣vant, O thou great lover of souls, though I be unworthy to offer praise to such a Majesty, yet out of my bounden duty humbly offer up my

heart and voice to joyn in this blessed quire, and confesse the glories of the Lord. * For thou art holy, and of thy greatnesse there is no end; and in thy justice and goodnesse thou hast measured out to us all thy works.

[ 3] Thou madest man out of the earth and didst form him after thine own image: thou didst place him in a garden of pleasure, and gavest him laws of righteousnesse to be to him a seed of immortality.

O that men would therefore praise the Lord for his goodnesse: and declare the wonders that he hath done for the children of men.

For when man sinned and listned to the whispers of a tempting spirit, and refused to hear the voice of God, thou didst throw him out from Paradise, and sentest him to till the Earth; but yet left nor his condition without remedy, but didst provide for him the salvation of a new birth, and by the blood of thy Son didst redeem and pay the price to thine own justice for thine own creature, lest the work of thine own hands should perish.

O that men would therefore praise the Lord, &c.

For thou, O Lord, in every age didst send testimonies from Heaven, blessings and Pro∣phets, and fruitful seasons, and preachers of righteousness, and miracles of power, and mer∣cy: thou spakest by thy Prophets and saidst, I will help by one that is mighty: and in the ful∣nesse of time spakest to us by thy Son, by whom thou didst make both the Worlds: who by the word of his power, sustains all things in Heaven and Earth: who thought it no robbe∣ry to be equal to the Father: who being be∣fore all time was pleased to be born in time, to converse with men, to be incarnate of a holy

Virgin: he emptied himself of all his glories, took on him the form of a servant, in all things being made like unto us, in a soul of passions and discourse, in a body of humility and sor∣row, but in all things innocent, and in all things afflicted: and suffered death for us, that we by him might live and be partakers of his nature and his glories, of his body and of his Spirit, of the blessings of earth, and of immor∣tal felicities in Heaven.

O that men would therefore praise the Lord &c.

For thou O holy and immortal God, O sweetest Saviour Jesus, wert made under the Law to condemn sin in the flesh: thou who knewest no sin wert made sin for us: thou gavest to us righteous Commandements, and madest known to us all thy Fathers will: thou didst redeem us from our vain con∣versation, and from the vanity of Idols, false principles, and foolish confidences, and broughtest us to the knowledge of the true and onely God and our Father, and hast made us to thy self a peculiar people, of thy own purchase, a royal Priesthood, a holy Nation: Thou hast washed our soules in the Laver of Regeneration, the Sacrament of Baptisme: Thou hast reconciled us by thy death, justi∣fied us by thy Resurrection, sanctified us by thy Spirit [sending him upon thy Church in visible formes, and giving him in powers, and miracles, and mighty signes, and con∣tinuing this incomparable favour in gi••ts and san••tifying graces, and promising that hee shall abide with us for ever] thou hast fed us with thine own broken body, and given drink to our soules out of thine own heart: and hast ascended up on high,

and hast overcome all the powers of Death and Hell, and redeemed us from the miseries of a sad eternity: and sittest at the right hand of God, making intercession for us with a never-ceasing charity.

O that men would therefore praise the Lord, &c.

The grave could not hold thee long, O holy & eternal Jesus, thy body could not see corruption, neither could thy soul be left in Hell; thou wert free among the dead, and thou brakest the iron gates of Death, and the bars and chains of the lower prisons: Thou broughtest comfort to the souls of the Patriarchs who waited for thy coming, who long'd for the redemption of Man, and the revelation of thy day. Abraham, Isaac, and Iacob saw thy day, and rejoyced: and when thou didst arise from thy bed of darknesse, and leftest the grave-clothes be∣hinde thee, and put on a robe of glory (over which for 40 dayes thou didst wear a vail) and then entred into a cloud, and then into glory, then the powers of Hell were confounded, then Death lost its power and was swallowed up into victory; & though death is not quite destroyed, yet it is made harmlesse and without a sting, and the condition of Humane Nature is made an entrance to eternal glory; & art become the Prince of life, the first fruits of the resurrection, the first-born from the dead, having made the way plain before our faces, that we may also rise again in the Resurrection of the last day, when thou shalt come again unto us to render to e∣very Man according to his works.

O that men would therefore praise the Lord, &c. O give thanks unto the Lord, for he is gracious: and his mercy endureth for ever. O all ye angels of the Lords, praise ye the Lord: praise him and magnifie him for ever.

O ye spirits and souls of the Righteous, praise ye the Lord: praise him and magnifie him for ever.

And now, O Lord God, what shall I render to thy Divine Majesty for all the benefits thou [ 3] hast done unto thy servant in my personal ca∣pacity.

Thou art my Creator and my Father, my Protector and my Guardian, thou hast brought me from my Mothers wombe, thou hast told all my joynts, and in thy book were all my members written: Thou hast given me a comely body, Christian and careful parents, holy education; Thou hast been my guide and my teacher all my dayes: Thou hast given me ready faculties, and unloosed tongue, a cheerful spirit, strait limbs, a good reputation, and li∣berty of person, a quiet life, and a tender con∣science [a loving wife or husband, and hopeful children] thou wert my hope from my youth, through thee have I been holden up ever since I was born: Thou hast clothed me and fed me, given me friends and blessed them; given me many dayes of comfort and health, free from those sad infirmities, with which many of thy Saints and dearest servants are afflicted: Thou hast sent thy Angel to snatch me from the vio∣lence of fire and water, to prevent praecipices, fracture of bones, to rescue me from thunder and lightning, plague and pestilential diseases, murder and robbery, violence of chance and enemies, and all the spirits of darknesse: and in the dayes of sorrow thou hast refreshed me: in the destitution of provisions thou hast taken care of me, and thou hast said unto me, I will never leave thee nor forsake thee.

I will give thanks unto the Lord with my whole heart, secretly among the faithful and in the congre∣gation.

Thou O my dearest Lord and Father hast ta∣ken care of my soul, hast pitied my miseries, sustained my infirmities, relieved and instruct∣ed my ignorances; and though I have broken thy righteous Lawes and Commandements, run passionately after vanities and was in love with Death, and was dead in sin, and was ex∣posed to thousands of temptations, and fell foully, and continued in it, and lov'd to have it so, and hated to be reformed; yet thou didst call me with the checks of conscience, with daily Sermons and precepts of holinesse, with fear and shame, with benefits and the ad∣monitions of thy most holy Spirit, by the counsel of my friends, by the example of good persons, with holy books and thousands of ex∣cellent arts, and wouldest not suffer me to pe∣rish in my folly, but didst force me to attend to thy gracious calling, and hast put me into a state of repentance, and possibilities of par∣don, being infinitely desirous I should live, and recover, and make use of thy grace, and partake of thy glories.

I will give thanks unto the Lord with my whole heart, secretly among the faithful, and in the con∣gregation. * For salvation belongeth unto the Lord, and thy blessing is upon thy servant. But as for me, I will come into thy house in the multitude of thy mercies, and in thy fear will I worship to∣ward thy holy temple. * For of thee, and in thee, and through thee, and for thee are all things. Bles∣sed be the name of God from generation to generati∣on. Amen.

A ••hort Form of thanksgiving to be said upon any special deliverance, as from Ch••ld-birth, from Sickness, from ba••••el, or imminent danger at sea, or Land, &c.

O most merciful and gracious God, thou fountain of all mercy and blessing, thou hast opened the hand of thy mercy to fill me with blessings, and the sweet effects of thy loving kindnesse: thou feedest us like a Shepherd, thou governest us as a king, thou bearest us in thy arms like a nurse, thou doest cover us under the shadow of thy wings, and shelter us like a hen; thou (O Dearest Lord) wakest for us as a Watchman, thou providest for us like a Hus∣band, thou lovest us as a friend, and thinkest on us perpetually, as a careful mother on her helplesse babe, and art exceeding merciful to all that fear thee; and now, O Lord, thou hast added this great blessing of deliverance from my late danger, (here name the blessing) it was thy hand and the help of thy mercy that relieved me, the waters of af∣fliction had drowned me, and the stream had gone over my soul, if the spirit of the Lord had not moved upon these waters: Thou O Lord, didst re∣voke thy angry sentence which I had deserved, and which was gone out against me: Unto thee, O Lord, I ascribe the praise and honour of my redemption: I will be glad and rejoyce in thy mercy, for thou hast considered my trouble, and hast known my soul in adversity: As thou has•• s••r••ad thy hand upon me for a covering, so also enlarge my heart with thankfulnesse, and fill my mouth with praises, that my duty and returns to the•• may be great as my needs of mercie are; and let thy gracious favours, and loving kindnes••e endure for ever and ever upon thy servant: and grant

that what thou hast sown in mercy may spring up in duty: and let thy grace so strengthen my purpo∣ses that I may sin no more, lest thy threatning re∣turn upon me in anger, and thy anger break me in∣to pieces: but let me walk in the light of thy fa∣vour, and in the paths of thy Commandments; that I living here to the glory of thy name, may at last enter into the glory of my Lord, to spend a whole eternity in giving praise to thy exalted and ever glorious name. Amen.

We praise thee O God: we knowledge thee to be the Lord, * All the earth doth worship thee the Father Everlasting. * To thee All Angels cry a∣loud, the Heavens and all the powers therein. * To thee Cherubim and Seraphim continually do cry. * Holy, Holy, Holy, Lord God of Sabaoth. * Heaven and Earth are full of the Majesty of thy glory. * The glorious company of the Apostles praise thee. * The goodly fellowship of the Pro∣phets praise thee. * The noble army of Martyrs praise thee. * The holy Church throughout all the world doth knowledge thee. * The Father of an infinite Majesty. * Thy honourable, true and only Son. * Also the Holy Ghost the Comforter. * Thou art the King of glory O Christ. * Thou art the everlasting Son of the Father. * When thou tookest upon thee to deliver man, thou didst not abhor the Virgins womb. * When thou hadst overcome the sharpnesse of death, thou didst open the Kingdom of Heaven to all Believers. * Thou sittest at the right hand of God in the glory of the Father. * We believe that thou shalt come to be our Judge. * We therefore pray thee help thy servants whom thou hast redeemed with thy precious blood. * Make them to be numbered with thy Saints in glory everlasting. * O Lord save thy peo∣ple, and blesse thine heritage. * Govern them

and lift them up for ever. * Day by day we mag∣nifie thee. * And we worship thy name ever world without end. * Vouchsafe O Lord, to keep us this day without ••in. * O Lord have mercy upon us: have mercy upon us. * O Lord let thy mercy lighten upon us as our trust is in thee. O Lord in thee have I trusted: let me never be confounded. Amen.

A Prayer of thanksgiving after the receiving some great blessing, as the birth of an Heir, the successe of an honest designe, a victory, a good harvest, &c.

O Lord God, Father of mercies, the fountain of comfort and blessing, of life and peace, of plenty and pardon, who fillest Heaven with thy glory, and earth w^th thy goodnes; I give thee the most earnest, most humble, and most enlarged returnes of my glad and thankful heart, for thou hast refreshed me with thy comforts, and enlarged me with thy bles∣sing, thou hast made my flesh and my bones to re∣joyce: for besides the blessings of all mankinde, the blessings of nature, & the blessings of grace, the support of every minute, and the comforts of every day, thou hast opened thy bosom, and at this time hast powred out an excellent expression of thy lo∣ving kindnesse [here name the blessing] What am I O Lord, and what is my Fathers house, what is the life, and what are the capacities of thy servant that thou should'st do this unto me, * that the great God of men and Angels should make a special decree in Heaven for me, and send out an Angel of blessing, and instead of condemning and ruining me as I mi∣serably have deserved, to distinguish me from many my equals and my betters, by this and many other special acts of grace and savour.

Praised be the Lord daily, even the Lord that help∣eth us and powreth his benefits upon us. He is our God, even the God of whom cometh salvation: God

is the Lord by whom we escape death. Thou hast brought me to great honour, and comforted me on every side.

Thou Lord hast made me glad through thy works, I will rejoyce in giving praise for the operation of thy hands.

O give thanks unto the Lord, and call upon his name: tell the people what things he hath done.

As for me, I will give great thanks unto the Lord: and praise him among the multitude.

Blessed be the Lord God, even the Lord God of Israel: which only doth wondrous & gracious things.

And blessed be the name of his Majesty for ever: and all the earth shall be filled with his Majesty. Amen. Amen. Glory be to the Father, &c.

As it was in the beginning, &c.

A Prayer to be said on the Feast of Christmas, or the birth of our ble••sed Saviour Iesus; the same also may be said upon the Feast of the Annunciation, and Purification of the B. Virgin Mary.

O Holy and Almighty God, Father of mercies, Father of our Lord Jesus Christ, the Son of thy love and Eternal mercies, I adore and praise, and glorifie thy infinite and unspeakable love, and wis∣dom, who hast sent thy Son from the bosom of fe∣licities to take upon him our nature and our misery, and our guilt, and hast made the Son of God to be∣come the Son of Man, that we might become the Sons of God, and partakers of the divine nature: since thou hast so exalted humane nature, be pleased also to sanctify my person, that by a conformity to the humility and laws, and sufferings of my dearest Saviour I may be united to his spirit, and be made all one with the most Holy ••esus. Amen

O Holy and Eternal Jesus who didst pity man∣kinde [ 2] lying in his blood, and sin and misery, and didst choose our sadnesses and sorrows that thou

mightest make us to pertake of thy felicities: let thine eyes pity me, thy hands support me, thy holy feet tread down all the difficulties in my way to Heaven, let me dwell in thy heart, be instructed with thy wisdom, moved by thy affections, choose with thy will, and be clothed with thy righteous∣ness, that in the day of judgement I may be found having on thy garments, sealed with thy impressi∣on; and that bearing upon every faculty and mem∣ber the character of my elder brother, I may not be cast out with strangers and unbelievers. Amen.

To God the Father of our Lord Iesus Christ. * To the eternal Son that was incarnate and born of a virgin. * To the spirit of the Father and the Son be all honour and glory▪ worship and adoration, now and for ever. Amen

The same Form of Prayer may be used upon our own Birth-day, or day of our Baptisme: adding the following prayer.

A Prayer to be said upon our Birth-day, or day of Baptisme.

O Blessed and Eternal God, I give thee praise and glory for thy great mercy to me in causing me to be born of Chris••ian parents, and didst not allot to me a portion with Misbelievers and Hea∣then that have not known thee; thou didst not suffer me to be strangled at the gate of the womb, but thy hand sustained and brought me to the light of the world, and the illumination of baptisme, with thy grace preventing my election, and by an artificial necessity, and holy prevention engaging me to the profession and practises of Christianity: Lord since that, I have broken the promises made in my behalf, and which I confir∣med by my after act; I went back from them by an evil life; and yet thou hast still continued to me life and time of repentance; and didst not cut me off in the beginning of my dayes,

and the progresse of my sins: O Dearest God, pardon the errours and ignorances, the vices and vanities of my youth, and the faults of my more forward years, and let me never more stain the whiteness of my baptismal robe: and now that by thy grace, I still persist in the purposes of obedi∣ence, and do give up my name to Christ, and glory to be a Disciple of thy institution, and a servant of Jesus, let me never fail of thy grace; let no root of bitterness spring up and disorder my purposes, and desile my spirit. O let my years be so many de∣grees of neerer approach to thee; and forsake me not O God, in my old age, when I am gray-headed; and when my strength faileth me be thou my strength and my guide unto death, that I may rec∣kon my years and apply my heart unto wisdom, and at last after the spending a holy and a blessed life, I may be brought unto a glorious eternity, through Jesus Christ our Lord. Amen

Then adde the form of thanksgiving formerly described. A prayer to be said upon the dayes of the memory of Apostles, Martyrs, &c.

O Eternal God to whom do live the spirits of them that depart hence in the Lord, and in whom the souls of them that be elected after they be de∣livered from the burden of the flesh be ••n peace and rest from their labours, and their works follow them, and their memory is blessed: I blesse and magnifie thy holy and ever glorious name, for the great grace and blessing manifested to thy Apo∣stles and Martyrs, and other holy persons who have glorified thy name in the dayes of their flesh, and have served the interest of religion, and of thy service, and this day we have thy servant [name the Apostle or Martyr, &c.] in remembrance, whom thou hast lead thorough the troubles and temptations of this World, and now hast lodged

in the bosome of a certain hope and great bea∣titude until the day of restitution of all things. Blessed be the mercy and eternal goodnesse of God; and the memory of all thy Saints is blessed: Teach me to practise their doctrine, to imitate their lives following their example, and being united as a part of the same mystical body, by the band of the same ••aith, and a holy hope, and a never ceasing charity: and may it please thee of thy gracious goodnesse shortly to accomplish the number of thine elect, & to hasten thy Kingdom, that we with thy servant [*] and all others de∣parted in the true faith & fear of thy holy Name, may have our perfect consummation and blisse in body and soul in thy eternal and everlasting king∣dom. Amen.

A form of prayer recording all the parts and myste∣ries of Christs passion; being a short history of it: to be used especially in the week of the passion; and before the receiving the blessed Sacrament.

All praise, honour, and glory be to the holy and eternal Jesus. I adore thee O bles••ed Re∣deemer, eternal God, the light of the Gentiles and the glory of Israel; for thou hast done and suffe∣red for me more then I could wish, more ••hen I could think of, even all that a lost and a miserable perishing sinner could possibly need.

Thou wert afflicted with thirst and hunger, with heat and cold, with labours and sorrowes, with hard journeys and restlesse nights; and when thou wert contriving all the mysterious and ad∣mirable wayes of paying our scores, thou didst suf∣fer thy self to be designed to slaughter by those for whom in love thou wert ready to dye.

What is man that thou art mindful of him, and the Son of man that thou thus visit••st him?

Blessed be thy Name, O holy Jesus; for thou wentest about doing good, working miracles of mercy, healing the sick, comforting the distressed, instructing the ignorant, raising the dead, inlight∣ning the blinde, strengthning the ••ame, strait∣ning the crooked, relieving the poor, preaching the Gospel, and reconciling sinners by the mighti∣nesse of thy power, by the wisdom of thy Spirit, by the Word of God, and the merits of thy Passi∣on, thy hea••thful and bitter passion.

Lord what is man that thou art mindful of him, &c.

Blessed be thy Name O holy Jesus who wert content to be conspired against by the Jews, to be sold by thy servant for a vile price, and to wash the feet of him that took mone•• for thy life, and to give to him and to all thy Apostles thy most holy Body and Blood, to become a Sacri∣fice for their sins, even for their betraying and denying thee; and for all my sins, even for my crucifying thee afresh, and for such sins which I am ashamed to think, but that the greatnesse of my sins magnifie the infinitenesse of thy mercies who didst so great things for so vile a person.

Lord what is man, &c.

Blessed be thy Name O holy Jesus, who being to depart the World didst comfort thy Apostles, powring out into their ears and hearts treasures of admirable discourses; who didst recommend them▪ to thy Father with a mighty charity, and then didst enter into the Garden set with nothing but Bryers and sorrowes, where thou didst suffer a most unspeakable agony, until the sweat strain'd through thy pure skin like drops of blood; and there didst sigh and groan, and fall flat upon the earth, and pray and submit to the intolerable burden of thy Fathers wrath which I had deser∣ved and thou sufferedst.

Lord what is man, &c.

Blessed be thy Name O holy Jesus, who hast san∣ctified to us all our natural infirmities and passi∣ons, by vouchsafing to be in fear and trembling, and sore amazement, by being bound and impri∣soned, by being harrassed and drag d with cords of violence and rude hands; by being drench d in the brook in the way, by being sought after like a thief, and us'd like a sinner, who wert the most holy and the most innocent, cleaner then an Angel and brighter then the Morning-Star.

Lord what is man, &c.

Blessed be thy Name O holy Jesus, and blessed be that loving kindnesse and pity, by which thou didst neglect thy own sorrows, and go to comfort the sadnesse of thy Disciples, quickning their dul∣nesse, incouraging their duty, arming their weak∣nesse with excellent precepts against the day of trial. Blessed be that humility and sorrow of thine, who being Lord of the Angels, yet wouldest need, and receive comfort from thy servant the Angel; who didst offer thy self to thy persecutors, and madest them able to seiz thee, and didst receive the Traytors kisse, & sufferedst a veil to be thrown over thy holy face, that thy enemies might not presently be confounded by so bright a lus••re; and wouldest do a miracle to cure a wound of one of thy spiteful enemies; and didst reprove a zea∣lous servant in behalf of a malicious adversary; and then didst go like a Lamb to the slaughter without noise or violence, or resistance, when thou couldest have commanded millions of An∣gels for thy guard and rescue.

Lord what is man, &c.

Blessed be thy Name O holy Jesus, and blessed be that holy sorrow thou didst suffer when thy Disciples fled; and thou wert left alone in the

hands of cruel men, who like evening Wolves thirsted for a draught of thy best blood: and thou wert led to the house of Annas, and there asked insnaring questions, and smitten on the face by him whose ear thou hadst but lately healed: and from thence wert dragged to the house of Caja∣phas, and there all night didst endure spittings, affronts, scorn, contumelies, blowes, and intolera∣ble insolencies, and all this for man who was thy enemy and the cause of all thy sorrows.

Lord what is man, &c.

Blessed be thy Name, O holy Jesus, and blessed be thy mercy, who when thy servant Peter denied thee, and forsook thee, and forswore thee, didst look back upon him, and by that gracious and chiding look didst call him back to himself and thee: who wert accused before the High Priest, and rail'd upon, and examined to evil purposes, and with designes of blood: who wert declar'd guilty of death for speaking a most necessary and most profitable truth: who wert sent to Pilate and ••ound innocent, and sent to Herod and still found innocent, and wert arrayed in white both to de∣clare thy innocence and yet to deride thy per∣son, and wert sent back to Pilate and examined a∣gain, and yet nothing but innocence found in thee and malice round about thee to devour thy life, which yet thou wert more desirous to lay down for them, then they were to take it from thee.

Lord what is man, &c.

Blessed be thy Name, O holy Jesus, and blessed be that patience and charity by w^ch for our sakes thou wert content to be smitten with canes, and have that holy face which Angels with joy and wonder do behold, be spit upon, and be despised when compar'd with Barabbas, and scourg'd most rudely with unhallowed hands, till the pavement

was purpled with that holy blood; and condem∣ned to a sad and shameful, a publick and painful death, and arayed in Scarlet, and crown'd with thorns, and strip'd naked, and then cloth'd, and loaden with the crosse, and tormented with a ta∣blet stuck with nails at the fringes of thy garment, and bound hard with cords & dragged most vilely and most piteously till the load was too great, and did sink thy tender and virginal body to the earth; and yet didst comfort the weeping wo∣men, and didst more pity thy persecutors then thy self, and wert grieved for the miseries of Je∣rusalem to come forty years after more then for thy present passion.

Lord what is man, &c.

Blessed be thy Name, O holy Jesus, and blessed be that incomparable sweetnesse and holy sor∣row which thou sufferedst, when thy holy hands and feet were nailed upon the crosse, and the crosse being set in a hollownesse of the earth did in the fall rend the wounds wider, and there na∣ked and bleeding, sick & faint, wounded and de∣spised, didst hang upon the weight of thy wounds three long hours, praying for thy persecutors, sa∣tisfying thy Fathers wrath, reconciling the peni∣tent thief, providing for thy holy and afflicted mother, tasting vineger and gall, and when the fulnesse of thy suffering was accomplished, didst give thy soul into the hands of God, and didst descend to the regions of longing souls who wait∣ed for the revelation of this thy day in their pri∣sons of hope: and then thy body was transfixed with a spear and issued forth two Sacraments, Wa∣ter and blood, and thy body was compos'd to bu∣rial, and dwelt in darkness 3 dayes and 3 nights.

Lord what is man that thou art mindful of him, and the Son of man that thou thus visitest him?

The prayer. Thus O blessed Jesu thou didst finish thy holy passion with pain and anguish so great, that nothing could be greater then it, except thy self and thy own infinite mercy, and all this for man, even for me, then whom nothing c••uld be more miserable, thy self onely excepted who becamest so by undertaking our guilt and our pu∣nishment. And now Lord who hast done so much for me, be pleased onely to make it effectual to me, that it may not be uselesse and lost as to my particular, lest I become eternally miserable, and lost to all hopes and possibilities of comfort. All this deserves more love then I have to give: but Lord do thou turn me all into love, and all my love into obedience, and let my obedience ••e without interruption, and then I hope thou wilt accept such a return as I can make: make me to be something that thou delightest in, & thou shalt have all that I am or have from thee, even what∣soever thou makest fit for thy self. Teach me to live wholly for my Saviour Jesus, and to be ready to dye for Jesus, and to be conformable to his life and sufferings, and to be united to him by insepa∣rable unions, and to own no passions but what may be servants to Jesus, and Disciples of his in∣stitution. O sweetest Saviour clothe my soul with thy holy robe: hide my sins in thy wounds, and bury them in thy grave, and let me rise in the life of grace, and abide and grow in it till I arrive at the Kingdom of Glory. Amen Our Father, &c.

Ad. Sect. 7, 8, 10.

A ••orm of prayer or interces∣sion for all estates of people in the Christian Church. The parts of which may be added to any other formes: and the whole office intirely as it lyes is proper to be said in our preparation to the holy Sacrament, or o•• the day of celebration.

1. For our selves.

O thou gracious Father of mercy, Father of our Lord Jesus Christ, have mercy upon thy servants who bow our heads, and our knees, and our hearts to thee: pardon and forgive us all our sins, give us the grace of holy repentance and a strict obe∣dience to thy holy word; strengthen us in the inner man with the power of the holy Ghost for all the parts and duties of our calling & holy living: preserve us for ever in the unity of the holy Ca∣tholick Church, & in the integrity of the Chr••stian faith, and in the love of God, and of our neigh∣bours, and in hope of life Eternal. Amen.

2. For the whole Catholick Church.

O holy Jesus King of the Saints, and Prince of the Catholick Church, preserve thy spouse whom tho•• hast purchased with thy right hand, and redeemed and cleansed with thy blood; the whole Catho∣lick Church from one end of the Earth to the o∣ther; she is founded upon a rock, but planted in the sea. O preserve her safe from schisme, heresy, and sacriledge. Unite all her members with the bands of Faith, Hope and Charity, and an external communion, when it shall seem good in thine eyes: let the daily sacrifice of prayer and Sacra∣mental thanksgiving never cease, but be for ever presented to thee, and for ever united to the inter∣cession of her dearest Lord, and for ever prevail for the obtaining for every of its members grace and blessing, pardon and salvation. Amen

3. For all Christian Kings, Princes and Governours.

O King of Kings, and Prince of all the Rulers of the Earth, give thy grace and Spirit to all Christian Princes, the spirit of wisdom and coun∣sel, the spirit of government and godly fear: Grant unto them to live in peace and honour, ••hat their people may love and feare them,

and they may love and fear God: speak good unto their hearts concerning the Church, that they may be nursing Fathers to it, Fathers of the Fa∣therlesse, Judges and Avengers of the cause of Widowes, that they may be compassionate to the wants of the poor, and the groans of the oppres∣sed, that they may not vex or kill the Lords peo∣ple with unjust or ambitious wars, but may feed the ••lock of God, and may inquire after and do all things which may promote peace, publick honesty and holy religion, so administring things present, that they may not fail of the everlasting glories of the world to come, where all thy faithful people shall reign Kings for ever. Amen.

4. For al the orders of them that minister about H. things

O thou great Shepherd and Bishop of our souls, Holy and Eternal Jesus, give unto thy servants the Ministers of the Mysteries of Christian religi∣on the Spirit of prudence and sanctity, faith and charity, confidence and zeal, diligence and watch∣fulnesse, that they may declare thy will unto the people faithfully, and dispense the Sacraments rightly, and intercede with thee graciously and ac∣ceptably for thy servants. Grant O Lord, that by a holy life and a true beliefe, by well doing and pa∣tient suffering (when thou shalt call them to it) they may glorifie thee the great lover of souls, and after a plentiful conversion of sinners from the errour of their wayes they may shine like the stars in glory. Amen.

Give unto thy servants the Bishops a discern∣ing Spirit that they may lay hands suddenly on no man, but may depute such persons to the Mi∣nisteries of religion, who may adorn the Gospel of God, & whose lips may preserve knowledge, & such who by their good preaching, & holy living may advance the service of the Lord Jesus. Amen.

5. For our neerest relatives, as Husband, Wife, Children, Family, &c.

O God of infinite mercy, let thy loving mercy and compassion descend upon the head of thy ser∣vants [my wife, or hu••band] children and family: be pleased to give them health of body and of spirit, a competent portion of temporals, so as may with comfort support them in their journey to Heaven: preserve them from all evil and ••ad accidents, de∣fend them in all assaults of their enemies, direct their persons & their actions, sanctify their hearts and words, and purposes, that we all may by the bands of obedience and charity be united to our Lord Jesus, and alwayes feeling thee our merciful and gracious Father, may become a holy family, discharging our whole duty in all our relations, that we in this life being thy children by adoption and grace, may be admitted into thy holy family hereafter for ever to sing praises to thee in the Church of the first-born, in the family of thy re∣deemed ones. Amen.

6. For our Parents, our Kinred in the flesh, our Friends and Benefactors.

O God merciful and gracious, who hast made [my Parents,] my Friends and my Benefactors mi∣nisters of thy mercy and instruments of provi∣dence to thy servant, I humbly beg a blessing to descend upon the heads of [name the persons or th•• relations] Depute thy holy Angels to guard their persons, thy holy spirit to guide their souls, thy providence to minister to their necessities: and let thy grace and mercy preserve them from ••he bitter pains of eternal death, and bring them ••o everlasting life through Jesus Christ. Amen.

7. For all that lye under the rod of war, famine, pestilence: to be said in the time of plague, or war, &c.

O Lord God Almighty, thou art our Father, we

are thy children, thou art our Redeemer, we thy people purchased with the price of thy most pre∣cious blood, be pleased to moderate thy anger to∣wards thy servants, let not thy whole displeasure arise, lest we be consumed and brought to no∣thing. Let health and peace be within our dwel∣lings, let righteousness and holyness dwell for ever in our hearts, & be express'd in all our actions, and the light of thy countenance be upon us in all our sufferings, that we may delight in the service and in the mercies of God for ever. Amen.

O gracious Father and merciful God, if it be thy wil, say unto the destroying Angel, it is enough, and though we are not better then our brethren who are smitten with the rod of God, but much worse, yet may it please thee, even because thou art good, and because we are timerous and sinful, not yet fitted for our appearance, to set thy mark upon our foreheads, that the Angel thy Minister of thy justice may passe over us, and hurt us not: let thy hand cover thy servants and hide us in the clefts of the rock, in the wounds of the holy Jesus, from the present anger that is gone out against us: that though we walk thorough the valley of the shadow of death we may fear no evil, and suf••er none: and those whom thou hast smitten with thy rod, support with thy staff, and visit them with thy mercies and salvation, through Jesus Christ. Amen.

8. For all women with childe and for unborn children.

O Lord God who art the Father of them that trust in thee, and shewest mercy to a thou∣sand generations of them that fear thee, have mercy upon all women great with childe [*] be pleased to give them a joyful & a safe deliverance; & let thy grace preserve the fruit of their wombs, and conduct them to the holy Sacrament of Bap∣tisme, that they being regenerated by thy Spirit,

and adopted into thy family and the portion and duty of Sons, may live to the glory of God, to the comfort of their parents and friends, to the edification of the Christian Common-wealth, and the salvation of their own souls thorough Jesus Christ. Amen.

9. For all estates of Men and Women in the Christian Church.

O Holy God, King Eternal, out of the infinite st••re-houses, of thy grace and mercy give unto all Virgins chastity, and a religious spirit; to all per∣sons dedicated to thee and to religion, continence and meekness, an active zeal, and an unwearied spirit: to all married paires faith and holinesse: to widows and fatherless, and all that are op∣pressed, ••hy pa••ronage, comfort and defence: to all Christian women simplicity and mod••s••y, hu∣mility and chastity, p••tience a••d charity▪ give unto the poor, to all ••hat are robbed and spoiled of their goods, a competent suppor••, and a con∣tented spirit, and a treasure in heaven hereafter: give unto prisoners and captives, to them that toil in the mines, and row in ••he gall••es strength of body and of spirit, liberty and redemption, com∣fort and restitution: to all that travel by land thy Angel for their guide, and a holy and prospe∣rous return: to all that travel by sea freedom from Pirates and shipwrack, and bring them to the Ha∣ven where they would be: to distressed and scru∣pulous consciences, to melancholy and disconso∣late persons, to all that are afflicted with evil and unclean spirits give a light from heaven, great grace and proportionable comforts, and ••imely deliverance; give them patience and resignation; let their sorrows be changed into grace and com∣fort, and let the s••orm waft them certainly to the regions of rest and glory.

Lord God of Mercy give to thy Martyrs, Confessors and all thy persecuted, constancy and prudence, boldness and hope, a full faith and a ne∣ver failing charity: To all who are condemned to death do thou minister comfort, a strong, a quiet, and a resigned spirit: take from them the fear of death, and all remaining affections to sin, and all imperfections of duty, and cause them to dye full of grace, full of hope: and give to all faithfull, and particularly to them who have recommended themselves to the prayers of thy unworthy ser∣vant, a supply of all their needs temporal and spi∣ritual, and according to their several states and necessities, rest and peace, pardon and refresh∣ment: and shew us all a mercy in the day of judg∣ment. Amen.

Give O Lord, to the Magistrates equity, sinceri∣tie, courage and prudence, that they may protect the good, defend religion, and punish the wrong doers: Give to the Nobility wisdom, valour, and loyalty: To Merchants justice and faithfulnesse: to all Artificers and Labourers truth and honesty: to our enemies forgivenesse and brotherly kind∣nesse.

Preserve to us the Heavens and the Ayre in healthful influence and disposition, the Earth in plenty, the kingdom in peace and good govern∣ment, our marriages in peace, and sweetnesse and innocence of society, thy people from famine and pestilence, our houses from burning and robbery, our persons from being burnt alive, from banish∣ment and prison from Widowhood & destitution, from violence of pains and passions, from tempests and earth-quakes, from inundation of waters, from rebellion and invasion, from impatience and inordinate cares, from tediousnes of spirit and de∣spair, from murder, and all violent accursed

and unusual deaths, from the surprize of sudden and violent accidents, from passionate and unrea∣sonable fears, from all thy wrath, and from all our sins, good Lord deliver and preserve thy servants for ever. Amen.

Represse the violence of all implacable warring and tyrant Nations: bring home un∣to thy fold all that are gone astray: call into the Church all strangers: increase the number and holinesse of thy own people: bring infants to ripenesse of age and reason; confirm all baptized people with thy grace and with thy Spirit: in∣struct the Novices and new Christians: let a great grace and merciful providence bring youthful persons safely and holily through the indiscreti∣ons and passions and temptations of their younger years: & those whom thou hast or shalt permit to live to the age of a man, give competent strength and wisdom, take from them covetousnesse and churlishnesse, pride and impatience▪ fill them full of devotion and charity, repentance and so∣briety, holy thoughts and longing desires after Heaven and heavenly things: give them a holy and a blessed death, and to us all a joyful resurre∣ction through Jesus Christ our Lord: Amen.

Ad. Sect. 10. The manner of using these devotions by way of preparation to the receiving the blessed Sa∣crament of the Lords Supper.

The just prepararion to this holy Feast consisting prin∣cipally in a holy life, and consequently in the repetition of the acts of all vertues, and especially of Faith, Re∣pentance, Charity and Thanksgiving, to the exercise of these four graces let the person that intends to communi∣cate in the times set apart for his preparation and devo∣tion; for the exercise of his faith recite the prayer or Letany of the passion. For the exercise of Repentance, the form of confession of sins with the prayer annexed:

And for the graces of thanksgiving and charity, let him use the special formes of prayer above described: or if a lesse time can be allotted for preparatory devotion, the two first will be the more proper as containing in them all the personal duty of the communicant. To which up∣on the morning of that holy solemnity, let him adde,

A prayer of preparation or addresse to the holy Sacrament.

An act of Love.

O most gracious and eternal God, the helper of the helplesse, the comforter of the comfortlesse, the hope of the afflicted, the bread of the hun∣gry, the drink of the thirsty, and the Saviour of all them that wait upon thee, I blesse and glorifie thy Name, and adore thy goodnesse, and delight in thy love, that thou hast once more give•• me the opportunity of receiving the greatest favour which I can receive in this World▪ even the body and blood of my dearest Saviour. O take from me all affection to sin or vanity: let not m•• af∣fections dwell below, but soar upwards to the element of love, to the seat of God, to ••he Re∣gions of Glory, and the inheritance of ••esus, that I may hunger and thirst for the bread of life, and the wine of ••lect soules, and may know no loves but the love of God, and the most merciful Jesus. Amen.

An act of Desire.

O blessed Jesus, thou hast used many arts to save mee, thou hast given thy life to redeem me, thy holy Spirit to sanctifie me, thy self for my example, thy Word for my Rule, thy grace for my guide, the fruit of thy body hanging on the tree of the crosse, for the sin of my soul: and after all this thou hast sent thy Apostles and

Ministers of salvation to call me, to importune me, to constraine me to holinesse and peace and felicity. O now come Lord ••esus, come quickly: my heart is desirous of thy presence, and thirsty of thy grace, and would fain entertain thee, not as a guest, but as an inhabitant, as the Lord of all my faculties. Enter in and take possession, and dwell with me for ever, that I also may dwell in the heart of my dearest Lord which was opened for me with a spear and love.

An act of contrition.

Lord thou shalt finde my heart full of cares and worldly desires, cheated with love of riches, and neglect of holy things, proud & unmortified, false and crafty to deceive it self, intricated and intan∣gled with difficult cases of conscience, with knots which my own wildnesse and inconsideration and impatience have tied and shuffled together: O my dearest Lord, if thou canst behold such an im∣pure seat, behold the place to which thou art in∣vited is full of passion and prejudice, evil princi∣ples and evil habits, peevish and disobedient, lust∣ful and intemperate, and full of sad remembran∣ces that I have often provoked to jealousie and to anger thee my God, my dearest Saviour, him that dyed for me, him that suffered torments sor me, that is infinitely good to me, and infinitely good and perfect in himself. This O dearest Savi∣our is a sad tru••h, and I am heartily ashamed, and truly sorrowful for it, and do deeply hate all my fins, and am full of indignation against my self for so unworthy, so carelesse, so continued, so great a folly: and humbly beg of thee to increase my sorrow, and my care, and my hat••ed against sin; and make my love to thee swell up to a great grace, and then to glory, and immensity.

An act of Faith.

This indeed is my condition: But I know O blessed Jesus that thou didst take upon thee my nature, that thou mightest suffer for my sins, and thou didst suffer to deliver me from them and from thy Fathers wrath: and I was delivered from this wrath that I might serve thee in holinesse and righteousnesse all my dayes? Lord I am as sure thou didst the great work of Redemption for me and all mankinde, as that I am alive: This is my hope, the strength of my spirit, my joy & my con∣fidence: and do thou never let the spirit of unbe∣lief enter into me and take me from this Rock: Here I will dwell for I have a delight therein: Here I will live, and here I desire to dye.

The Petition.

Therefore O blessed Jesu, who art my Saviour and my God, whose body is my food, and thy righteousnesse is my robe, thou art the Priest and the Sacrifice, the Master of the feast, and the Feast it self, the Physician of my soul, the light of my eyes, the purifier of my stains: enter into my heart, and cast out from thence all impurities, all the remains of the Old man; and grant I may partake of this holy Sacrament with much reve∣rence and holy relish, and great effect, receiving hence the communication of thy holy body and blood, for the establishment of an unreproveable faith, of an unfained love, for the fulnesse of wis∣dom, for the healing my soul, for the blessing and preservation of my body, for the taking out the sting of temporal death, and for the assurance of a holy resurrection, for the ejection of all evil from within me, and the fulfilling all thy righteous Commandements, and to procure for me a mercy and a fair reception at the day of judgement, through thy mercies O holy and ever blessed Sa∣viour Jesus. Amen.

Here also may be added the prayer after receiving the cup. * Ejaculations to be said before or at the receiving the holy Sacrament

Like as the Hart desireth the water-brooks: so longeth my soul after thee, O God. My soul is a∣thirst for God, yea even for the living God, when shall I come before the presence of God?

O Lord my God great are thy wondrous works which thou hast done: like as be also thy thoughts which are to us-ward, and yet there is no man that ordereth them unto thee.

O send out thy light and thy truth, that they may lead me, and bring me unto thy holy hill and to thy dwelling: And that I may go unto the Al∣tar of God, even unto the God of my joy and gladnesse: and with my heart will I give thanks to thee O God my God.

I will wash my hands in innocency, O Lord: & so will I go to thine altar: that I may shew the voice of thanksgiving, & tell of all thy wondrous works.

Examine me, O Lord, and prove me, try out my reins and my heart: For thy loving kindnesse is now and ever before my eyes: and I will walk in thy truth.

Thou shalt prepare a table before me against them that trouble me: thou hast anointed my head with oil, and my cup shall be full. But thy loving kindnesse and mercy shall follow me all the dayes of my life, and I will dwell in the house of the Lord for ever.

This is the bread that cometh down from Hea∣ven, that a man may eat thereof and not dye.

Whoso eateth my flesh and drinketh my blood, dwelleth in me and I in him: and hath eternal life abiding in him, & I wil raise him up at the last day

Lord whither shall we go but to thee: thou hast the words of eternal life?

If any man thirst let him come unto me & drink.

The bread which we break, is it not the com∣munication of the body of Christ? and the cup which we drink, is it not the communication of the blood of Christ? What are those wounds in thy hands? They are those with w^ch I was wound∣ed in the house of my friends, Zech. 13.6.

Immediately before the receiving say

Lord I am not worthy that thou shouldest en∣ter under my roof. But do thou speak the word onely and thy servant shall be healed.

Lord open thou my lips, and my mouth shall shew thy praise. O God make speed to save me, O Lord make has••e to help me.

Come Lord Iesus, come quickly.

After receiving the consecrated and blessed bread, say,

O taste and see how gracious the Lord is: bles∣sed is the man that trusteth in him. * The beasts do lack and suffer hunger; but they which seek the Lord shall want no manner of thing that is good. Lord what am I, that my Saviour should become my food, that the Son of God should be the meat of Wormes, of dust and ashes, of a sinner, of him that was his enemy? But this thou hast done to me▪ because thou art infinitely good and wonderfully gracious, and lovest to blesse every one of us, in turning us from the evil of our wayes. Enter into me blessed Jesus, let no root of bitter∣nesse spring up in my heart; but be thou Lord of all my faculties. O let me feed on thee by faith, and grow up by the increase of God to a perfect man in Christ Jesus. Amen. Lord I believe, help mine unbelief. Glory be to God the Father, Son, &c.

After the receiving the cup of blessing.

It is finished. Blessed be the mercies of God revealed to us in Jesus Christ. O blessed and eter∣nal high Priest, let the sacrifice of the Crosse which

thou didst once offer for the sinnes of the whole World, and which thou doest now and alwayes represent in Heaven to thy Father by thy never ceasing intercession, and which this day hath been exhibited on thy holy Table Sacramentally, ob∣tain mercy and peace, faith and charity, safety, and establishment to thy holy Church which thou hast founded upon a Rock, the Rock of a holy Faith; and let not the gates of Hell prevail a∣gainst her, nor the enemy of mankinde take any soul out of thy hand, whom thou hast purchased with thy blood, and sanctified by thy Spirit. Pre∣serve all thy people from Heresie, and division of spirit, from scandal and the spirit of delusion, from sacriledge and hurtful persecutions. Thou O blessed Jesus didst dye for us: keep me for ever in holy living, from sin and sinful shame, in the communion of thy Church, and thy Church in safety and grace, in truth and peace unto thy se∣cond coming. Amen.

Dearest Jesu, since thou art pleased to enter in∣to me, O be jealous of thy house and the place where thine honour dwelleth: suffer no unclean spirit, or unholy thought to come near thy dwel∣ling, lest it defile the ground where thy holy feet have trod. O teach me so to walk, that I may ne∣ver disrepute the honour of my Religion, nor stain the holy Robe which thou hast now put upon my soul, nor break my holy Vows, which I have made, and thou hast sealed, nor lose my right of inheri∣tance, my priviledge of being coheir with Jesus, into the hope of which I have now further entred: but be thou pleased to love me with the love of a Father, and a Brother, and a Husband, and a Lord, and make me to serve thee in the communion of Saints, in receiving the Sacrament, in the practise of all holy vertues, in the imitation of thy life,

and conformity to thy sufferings; that I having now put on the Lord Jesus, may marry his loves and his enmities, may desire his glory, may obey his laws, and be united to his Spirit; and in the day of the LORD I may be found having on the Wedding Garment, and bearing in my body and soul the marks of the LORD JESUS, that I may enter into the joy of my LORD, and partake of his glories for ever and ever. Amen.

Ejaculations to be used any time that day, after the solemnity is ended.

Lord, if I had lived innocently, I could not have deserved to receive the crumbs that fall from thy Table: How great is thy mercy who hast feasted me with the Bread of Virgins, with the Wine of Angels, with Manna from Heaven!

O when shall I passe from this dark glasse, from this vail of Sacraments, to the vision of thy eternal clarity, from eating thy Body, to beholding thy face in thy eternal Kingdom!

Let not my sins crucifie the Lord of life again: Let it never be said concerning me, the hand of him that betraieth me is with me on the Table.

O that I might love thee, as well as ever any crea∣ture lov d thee! Let me think nothing but thee, desire nothing but thee, enjoy nothing but thee!

O Jesus be a Jesus unto me. Thou art all things unto me. Let nothing ever please me but what favours of thee, and thy miraculous sweetnesse.

Blessed be the mercies of our Lord, who of God is made unto me Wisdom, and Righteousnesse, and Sanctification, and Redemption.

He that glorieth, let him glory in the Lord. Amen.

The End.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Arrian. Epict. l. 1. c. 13.
• * 1.2

  Ezekiel 16.49. S••nec.
• * 1.3

  ••ee Chap. 4. ••••ct. 6.
• * 1.4

  S. Bern. de tripli ci custo∣dia.
• * 1.5

  Laudatur Augustus Caesar apud Luca∣num.
• * 1.6

  —media inter prae∣lia semper stella••um caeli{que} pla∣gi•• superisque va∣cabat.
• * 1.7

  Cas••••an. Coll•••• 24 c. ••1
• * 1.8

  Jerem. 48.10.
• * 1.9

  Plutarch. ••e Curi∣o••t.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••rocop. 2. Vandal.
• * 1.11

  1 Cor. 7.5.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pythag. Carm.
• * 1.13

  1 Cor. 1•• 31.
• * 1.14

  Seneca.
• * 1.15

  ••ui fu∣ratur ut ••••••che∣tur, moe∣chus est tragis quam fur Arist. Eth.
• * 1.16

  See Sect. 1. of this Chapt. Rule 18.
• * 1.17

  Seneca Ep. 113.
• * 1.18

  S. Chrys. l. 2. de compan. cordis.
• * 1.19

  S. Greg. moral. 8. cap. 25.
• * 1.20

  S. ••ern. lib. de. praecept.
• * 1.21

  Publius Mimu••••••
• * 1.22

  Jer. 23.24.
• * 1.23

  Hebr. 4.••3.
• * 1.24

  Acts. 17.28.
• * 1.25

  Lib 7. de Civit. ••••p. 3••.
• * 1.26

  Mat. 18.20. Heb. 10.25.
• * 1.27

  1 King. 5 9. Psal. 138 ••.2.
• * 1.28

  1 Cor. 3 16. 2 Cor. 6 16.
• * 1.29

  S. Aug. de verbis Don. c. 3
• * 1.30

  Ps••l. 13•• 7.••.
• * 1.31

  〈…〉〈…〉 de con••ol.
• * 1.32

  ••sa 26..12.
• * 1.33

  J••••em. ••1.15. Sec••nd. 〈◊〉〈◊〉. E∣dic.
• * 1.34

  ••n vit•••• S. 〈◊〉〈◊〉
• * 1.35

  Ezek. 9.9. Psal. 10.••••.
• * 1.36

  Rev. 11.••7.
• * 1.37

  •• 5.10.13.
• * 1.38

  Revel. ••.••.3.
• * 1.39

  For the Chu••ch.
• * 1.40

  For the Glory.
• * 1.41

  For wife or hus∣band.
• * 1.42

  For our children.
• * 1.43

  For Friends & Bene∣fa••tors.
• * 1.44

  For our family.
• * 1.45

  For al in misery.
• * 1.46

  Evening prayer.
• * 1.47

  Psal. 121
• * 1.48

  Psal. 4.
• * 1.49

  〈◊〉〈◊〉. 2.11, 12
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. c. 2. l. 1.
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Epist. c. 34
• * 1.52

  1 Cor. 9.25.
• * 1.53

  Apoc. 2.17.
• * 1.54

  〈…〉〈…〉 tum 〈…〉〈…〉 desinant. 〈◊〉〈◊〉▪
• * 1.55

  L. 3 〈◊〉〈◊〉▪ c. 12.
• * 1.56

  Fac••llus 〈…〉〈…〉, qua•• 〈…〉〈…〉 86.
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.58

  volup∣tate•• ab••untes fe••la•• & paenitentia plenas animis nostris nat••••a ••ubi••∣cit, quo minus c••pide repetantur. Senec.
• * 1.59

  L••ta veni••e Ven••s, tris••is a∣bire so ••et.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.61

  Fo••lix initium prior ae∣tas contenta d••lcibus arvis

  Facile{que} se••a solebat je∣junia solvere glande. ••oeth. l. 1. de consol. Arbuteos ••erus, mon∣tana{que} frag••a lege•• a••t.
• * 1.62

  ••cc••us. 3.17, 18
• * 1.63

  Cicero vocat tempe∣ran••ia•• o••nat••m vi∣••••, in quo decorum ••••lud & hones••um si∣tum est.
• * 1.64

  Verse 2••
• * 1.65

  ••bid.
• * 1.66

  Plutarch. de cupid. divit.
• * 1.67

  Luke 2•• 34.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Schol. in Aristoph.

  Idem fe••e apud Plu∣tarch. vinolentia a∣nimi quandam r••∣missionem & levit••∣tem, ••brietas sutilita∣tem significat. Plu∣tarch. de garrul.
• * 1.69

  Ecclus. 31.21.
• * 1.70

  Prov. 2••.2••. Ecclu••. 31.27.
• * 1.71

  Multa siciunt ••∣bri•• 〈◊〉〈◊〉 postea sobrie•• pudet. Sene••.
• * 1.72

  Prov. 23.33
• * 1.73

  Insania•• come•• est i••a, contu∣bu•• 〈◊〉〈◊〉 obriet••s.

  Plutarch. —Corpus enustum Hestemis viciis 〈◊〉〈◊〉 q••n{que} 〈◊〉〈◊〉 〈◊〉〈◊〉 est vuluntaria infania. Senec.
• * 1.74

  Ephes. 5.18.
• * 1.75

  Prov. 31.4.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philem.
• * 1.77

  〈…〉〈…〉 bibendi & 〈…〉〈…〉 S••hyphus p••••didit.
• * 1.78

  Senec. 〈◊〉〈◊〉. Chi hi•• bev••••o turto il mare 〈◊〉〈◊〉 bere 〈…〉〈…〉
• * 1.79

  Nil inter∣est favea•• s••eler••, an illud faci∣a••. Sen••••.
• * 1.80

  1 Thes. 3.4, 5.
• * 1.81

  Virginitas e••t in 〈…〉〈…〉 corruptio∣nis perp••∣••ua ••••••••∣tatio. S. Aug. l. d•• virg. c. 13.
• * 1.82

  Apoc. 14 4. 〈◊〉〈◊〉. 56.45.
• * 1.83

  Prov. ••. 23.
• * 1.84

  Iob. 24.••5.
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.86

  2 〈◊〉〈◊〉 6
• * 1.87

  Appetitu•• fornicati∣•••• is anxi∣etas est: s••tietas vero peni∣••entia. S▪ Hieron.
• * 1.88

  1 Cor. 6.18:
• * 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.90

  Spiritu p••i••cipali 〈◊〉〈◊〉 consir∣••••••, P. 51.
• * 1.91

  1 Cor. ••. 6.1••. 1 Co••. 3.••.17.
• * 1.92

  E••hes. 5.32.
• * 1.93

  Mor. 1.••••
• * 1.94

  S. Cyprian de bono pucheitiae
• * 1.95

  Numb. ••.14.
• * 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.97

  Concil. Tribur. ••. 46. Concil. ••urel. 1. ••ub Cloda∣vaen.
• * 1.98

  Cod. de adulteriis. ad leg••m 〈…〉〈…〉 1. & Cod. Thend. de adulteriis C. placuit.
• * 1.99

  〈1 paragraph〉〈1 paragraph〉
• * 1.100

  —Casso saltem delect••∣mine, amare quod potiri non licet. Poeta.

  Patellas luxuriae ocu∣los dixit Isidorus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, al us quidam.

  Time videre unde possis cadere, & noli fieri pe••∣ver••a simplicitate secu∣rus. S. Aug.
• * 1.101

  Sp. Minucius Pontisex Posthumiu•• monuit▪ 〈◊〉〈◊〉 verbis vitae castimoniam non ••aeq••antibus ut••r•• tur Plutarch. de cap c. a inim utilit.
• * 1.102

  ••. Pet. 1.22.
• * 1.103

  Nifi fun∣damenta stirpis ia∣cta sint probe. Mis••ros ne••esse est esse 〈◊〉〈◊〉 po∣steros. Eu∣••••.
• * 1.104

  Non d••b••∣mu•• eo∣de•• ••mi∣co uti & ••dula••e▪ ••ec eadem ut uxore & soorto. Plut. con••jug. pre∣••••pt,
• * 1.105

  Non recte ••st ab H••rodeto dictum simul cum tunl•••• mulie••em ••o••••∣cun••iam exue••e. Qu•••• n. casta est posita veste, verecun••iam ••ju•• loco in∣duit, maximaque verecundia con••u∣••e•• ••essera maximi iuvicem amori•• u∣tuntur. Plut. conju••. precept.
• * 1.106

  De conjug ••raec••pt,
• * 1.107

  1 Cor. 7.5.
• * 1.108

  Hoe eti∣am ex m••re C••ristia••orum. Ter••ul. Suadens fa••minis Chris••ianis ne 〈◊〉〈◊〉 nubant: ait▪ Quis denique s••l••••ni••a•• Paschae ab 〈◊〉〈◊〉 ••ecur•••• ••••••••nebit▪ Tertul. ad 〈…〉〈…〉. 2 ••. Et ex m••re etiam ••ontilium. P••ut 〈…〉〈…〉. Nubis a••t••m si le••es civit••tit re••te colimus cavendum est, ne ad ••empla & sacri••ici•• acce••samu••, 〈◊〉〈◊〉 ante 〈…〉〈…〉 Itaque expedit 〈◊〉〈◊〉 et somno inter ecto, 〈◊〉〈◊〉 in∣terva••••o adhibito, mundos ruisum quasi de inte••ro, et a•• novum diem nova cogita••tes (ut 〈◊〉〈◊〉 Demo••ritus) surgere.
• * 1.109

  Contra ••••∣bidini•• i••∣pe••um ap∣prehenda fugam fi vis obtine∣•••• vict••••••i∣am. S. Aug.
• * 1.110

  Nella quer∣•••• d' amor chi fug•• 〈◊〉〈◊〉.
• * 1.111

  In vira S: Pauls
• * 1.112

  ••ene∣dictus i•• spini•• se volutavit. S. Martinianus faciem et manus us••it. S. Johannes cogno n••nto Bonus, calam••s acuto•• inter ungue•• et carnem digitoru•• in••rusit. S. Theocti•••••• in sylvis more ferarum vixit ne iuter 〈◊〉〈◊〉. ••ollueretur.
• * 1.113

  〈◊〉〈◊〉 che non mi scalda non vogl••o ••hem Scotti.
• * 1.114

  Da•••••• 〈◊〉〈◊〉 opera ut m••trimu∣nio devin. ciantur. quod est tutissi∣mum ••••∣ventu•••••• vinculu••▪ Plut. 〈◊〉〈◊〉 educ. lib.
• * 1.115

  A••ulel•••• de Dae∣mon. So∣cratis.
• * 1.116

  〈…〉〈…〉 & pro nihilo re∣pu••a••i. 〈…〉〈…〉.
• * 1.117

  〈◊〉〈◊〉 ••ill in ••obili••••do 〈◊〉〈◊〉 ••••g∣nosce pa∣rentado.
• * 1.118

  G••i del ar••e sua se 〈◊〉〈◊〉 sempre 〈…〉〈…〉.
• * 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. Epict. cap. 21. lib. 1.
• * 1.120

  A••ter al∣teri sat•••• a••plum•• theatrum si••inus. ••atis u••••as satis u∣••••s. ••eue••.
• * 1.121

  Ama l' a∣mico tuc•• con 〈…〉〈…〉 suo. In collo∣••••iis puc∣ri invisi a∣lus non fi∣••nt si non 〈◊〉〈◊〉 in ••isputars∣nnibus vistoriam semper obtinere laborent. Non n. tantum egregium est scire vlneere, sed etiam posse vinci pulchrum est, ubi victoria est demnosa. P••ut. ••e educ. liber.
• * 1.122

  Nihil ita dignum est ••dro ut en∣ruin mores qui com∣pellanti∣••us se dif∣ficiles praebent. Plutarch.
• * 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arrim 〈◊〉〈◊〉
• * 1.124

  ••abis ab∣••••••ne •• dix∣it Pytha∣goras. 〈…〉〈…〉 Ma∣gistratus ••er suffra∣gia fabis ••ata crea∣••antur. 〈◊〉〈◊〉.
• * 1.125

  Mat. 11.25
• * 1.126

  Iames 4.6.
• * 1.127

  Iohn 13.15
• * 1.128

  Assai ••om∣man••a chi 〈◊〉〈◊〉 di••ie ••••aggio.
• * 1.129

  〈…〉〈…〉 p••tientia o••••end t. S. Hier.
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.131

  Eccl••••. 3.21, 22 23.
• * 1.132

  Qui 〈…〉〈…〉 Maje••ta∣ti•• 〈…〉〈…〉 glo••i••. Prov. 25
• * 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. lib. 1. c. 26.

  Et plus ••apere interdum vulgus quod quantum opus est sa∣piat. Lactant.
• * 1.134

  Ecclus. 7.21. Ne cechi in lettor••, ne mano in ••asca, ne orecchi in secreti al∣••ru••
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.136

  Quem Deus tegit verecundi••e pallio hujus maculas hominibus non oftend 〈◊〉〈◊〉 Mai mon. Can Eth.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Meliss.
• * 1.137

  A Ch••one saltem vel ab Helide disce pu∣dorem

  A••sc••ndunt spurc∣as haec Monumenta lupas. Mart. l. 1. epist. 35.
• * 1.138

  Ecclus 3.25.
• * 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.140

  Philip 4.8.
• * 1.141

  ••t meret••ix abigitte∣llem ve o{que} sera{que} ••ara{que} si memini for∣••••icaeri na patet. Mart.
• * 1.142

  Isaiah 3.15.
• * 1.143

  Prov. 6.13.
• * 1.144

  1 Tim. 2.9.
• * 1.145

  Oedipu•••• curio. 〈◊〉〈◊〉 ••n extre∣mas con∣••e, it ••ala∣mit••l•••••• Plu••••
• * 1.146

  N••n fa••••a tibi est si 〈…〉〈…〉.
• * 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.148

  Dan. 10.13.
• * 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. Ep.
• * 1.150

  Philip 4.11, 12. 1 Tim. 6.8. Hebr. 13.5. Chi ••en •• ma•• non p••o soss•••• a grand honor non puo. 〈◊〉〈◊〉,
• * 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.152

  I a speranza e il pan de pove••i Non si male nunc, & ol••m sic▪ erit
• † 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.154

  quid sit suturum cra•• fuge quaerere, & quem fors dierum cun{que} d••bit, lucro Appone. Hor. l. 1. Od 4.
• * 1.155

  Prudens futuri tem∣poris exitum. Caliginosa nocte pre∣mit Deus Ridet{que}, si mortalis ultra Fas trepidet: quod adelt memento Componere aequus. Hor l. 3. Od. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.156

  ••ssai ba∣••ta per chi none in∣••ordo.
• * 1.157

  〈1 line〉〈1 line〉 Nume•• aquae viridi si margin•• claud••ret unda•• Kerba, nec in••enuum violatent 〈…〉〈…〉 〈…〉〈…〉 pascunt oli•••• 〈◊〉〈◊〉, leves{que} malv•• F••ui paratis & valid•• mihi L••toc d••me••▪ Horat. l. 1. Od. 31. Am••b•• lev••m ••upi••ssam 〈…〉〈…〉 pascui•• Te•••••• mihi ••atum es•• p••••num Car•••• interim ••olo••ibus. 〈◊〉〈◊〉.
• * 1.158

  ••••cate culpa in calamita∣ti••us 〈…〉〈…〉.
• * 1.159

  2 Cor. 4.8.
• * 1.160

  1 Pet. 3.13. 1 Pet. 4.15, 16.
• * 1.161

  Beati••ud•• pendet a •• n••••is con∣••••lm in af∣fectionem animi con∣stantem desinent••∣bu••. Plut.
• * 1.162

  Non te al o••nia le∣ra genuit O Aga∣memnon, Atreus. Opus ••st te gaude∣re & n••e∣rere: Mortalis n. natus est, & ut haud velis Superi sic constitue∣••unc
• * 1.163

  Prandet Aristoteles quando Phillippo lubet. Di∣••gen•••• quando Diogeni.
• * 1.164

  S••rviu•• Suluitius.
• * 1.165

  Hic in foro beatus esse creditur Cum fo••ibus-apertis sit suis miser••imus Imperat mulier, ju∣bet omnia, semper litigat, Multa adferunt illi dolore••, nihil mi∣hi. E••rre quam sortem patiuntur omnes Nemo recusat.
• * 1.166

  Si natu•• e•• T••••phime so∣lus omnium 〈◊〉〈◊〉 lege Ut sem ••r ••ant tibi re•• ar∣bit••io tuo Felicitatem hanc si qui•• p••omisit ••eum Iras••e••eris jure, non mala is fide ••t improbe egi••••et. Menan.
• * 1.167

  119. Psalm. 10. part. v. 3.
• * 1.168

  Nemo 〈…〉〈…〉 quod 〈◊〉〈◊〉 est pati••.
• * 1.169

  Alta ••or∣tuna alto trava••lio apporto:
• * 1.170

  〈1 paragraph〉〈1 paragraph〉
• * 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bis se•• dierum mensura cons••ro ego agr••s Ber••cynchia arv•• Animusque meus sursum usq. evectus ad polum De••i••it h••mi, & me sic videtur all••qui. Disce haud nimis magni∣••acere m••rtalia. Tantal. in ••••agaed.
• * 1.172

  ••fune••ta 〈◊〉〈◊〉 Templo Nondu•• habitas, nullas ••••mmo∣ruin ere••i∣mus aras Ut colitur pax at{que} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.173

  Horat. od•• 3••. l••b. 1.
• * 1.174

  Chap. 4. Sect. ••. ••••∣tle of Co∣vetousness
• * 1.175

  2 Iam. 5.6, 7.
• * 1.176

  Mat. 6.25.
• * 1.177

  Luke 12.22. to the 〈◊〉〈◊〉 verse. Phil. 4.6. 1 Tim. 6.17.
• * 1.178

  Juvenis re∣linquit vi∣••am que•• 〈◊〉〈◊〉 dili∣••unt.

  Menan••.
• * 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict.
• * 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.181

  Ad fines cum per∣v••ne••is 〈…〉〈…〉 P••th••▪ ••▪
• * 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.183

  Rom. 13.7.
• * 1.184

  1 Pet. 4.10.
• * 1.185

  Rom. 13.8.
• * 1.186

  Titus 3.1.
• * 1.187

  1 Pet. 2.13.
• * 1.188

  Heb. 13.17. Philip 2.29. 2 Cor. 2.2.
• * 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣rist. eth. 5. cap. 7.
• * 1.190

  Rom. 13.4.
• * 1.191

  1 Pet. 2.14.
• * 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.193

  Iud•• 8.9.
• * 1.194

  〈1 paragraph〉〈1 paragraph〉
• * 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eth. 5. cap. 10.
• * 1.196

  L'avaritia de Re••pe∣••••eds 〈◊〉〈◊〉.
• * 1.197

  C••i com∣pr•• il ma∣gistrato tarza ••pan•• la••••giustitia.
• * 1.198

  Ephes. 6.4.
• a 1.199

  P•••• or mihi ratio vive 〈◊〉〈◊〉 hon••ste quam ut •• time dicen••i vi eret••s. Quin∣••••. lib 1. c. 2
• * 1.200

  H ••r 1••.9. 〈◊〉〈◊〉 ap••d Pluta•••••• de ••i∣bor. educand.
• * 1.201

  1 Tim. 5.4.
• * 1.202

  1 Tim. 5.8.
• * 1.203

  Li∣beri si∣ne con∣sensu parentum contrabere non debent. Andromacha apud Euripidem cum petita fuit ad nuptias, respondit, patris sui esse sponsalium suorum curam habere: & Achilles apud Homerum Regis filiam sine patris sui consensu noluit duce∣re. Il. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et. Iustinianus Imp. ait, naturali simul & civili ratione congruere, ne filii ducant uxores citra Parentum authoritatem. Simo Te∣rentianus parat abdicationem quia Pamphilus clam ipso duxisset uxorem. Istiusmodi sponsalia fiunt irrita nis•• velint parentes: At si subsequuta est copula, ne temere re∣scindantur connubia multae suadent cautiones & pericula. Liberi autem quamdiu secundum leges patrias sui juris non sunt, clandestin••s nuptias si ineant, peccant contra quintum praeceptum, & jus naturale.
• † 1.204

  Eosdem quos maritus nosse Deos & colere solos uxor debet: super vacaneis a. religio∣nibus, & alienis superstitionibus fores occludere. Nulli enim Deum grata sunt sacra quae mulier clanculum & furtim fa∣cit. Plutarch. conjug. praecept. Gen. 24. Vocemus puellam & quaeramus os ejus.
• * 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Homer.
• a 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.207

  Laetum esse deber & officiosum mariti imperium.

  Plut.

  Namque es ei Pater, & Frater, veneranda{que} Mater: nee minus facit ad dignitatem viri si mulier eum suum Praecepto∣rem, Philosophum, Magistrum{que} appellet.

  Plutarch.
• † 1.208

  Convictio est quasi quaedam intentio benevolentiae.
• ‖ 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Inferior Matrona suo sit Sexte Marito Non aliter f••unt foemina, virq{que} pares. Mart.
• * 1.210

  〈…〉〈…〉 ne ami••i ne pa••e••••▪
• * 1.211

  ••urgam ad 〈…〉〈…〉 ••••••misi quamvis n••n con∣co••e••••m: sed non si febri••••tavero ••ube••t n. t••c••ta e••••e••tio, si p••t••ro, si deb••bo. S••ne. ••f••ice ut idem ••••atus sit cum exigitur, qui ••••it ••um p••omitterem. ••estitu••••e lev••tas non erit si aliquid ••nte••venerit novi. ••ad••m 〈◊〉〈◊〉 omnia praesta et idem s••m▪ L. 4. c. 39. de Benefic▪
• * 1.212

  Brassa vol. in e••am. s••mpl.
• * 1.213

  Caelius Rh d. l. 9. c. 1••.
• * 1.214

  Athenae. ••e paos. l. 3.
• * 1.215

  1 Thes. 4.6. Levit. 19 13. 1 Cor. 6.8. Mark 10.19.
• * 1.216

  〈1 paragraph〉〈1 paragraph〉
• * 1.217

  〈…〉〈…〉 da tum et cam∣••••m, 〈…〉〈…〉 s••ti•• faccie te 〈◊〉〈◊〉.
• * 1.218

  Ezek. 33.15.
• a 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tatilas apud Procop. Goth. 3. Qui laudat servum fugitivum tenetur. Non n. oportet laudando augeri malum. Vlpian in lib. 1. cap. de servo corrupto.
• b 1.220

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nicet. Choniat. in Michael. Comnen. Sic Syri ab Amphyctionibus judicio damnati quia piraticam non prohibuerunt cum poterant.
• * 1.221

  ••tiam••i ••••tem damni da. ••e nol••i••i, in c••tum qu••••i p••uden•• descrit tenendu•• 〈◊〉〈◊〉. Ex t••to n. nol••i••e debet qui imp ••ade••tia ••efen••itur.
• * 1.222

  Senec. Controv.
• * 1.223

  Involunta∣rium or∣cum ex vo∣luntario 〈◊〉〈◊〉 pro yvolun∣tario.
• * 1.224

  Strabo
• * 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eth. l. 5. c 4
• a 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict.
• b 1.227

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Non licet suffurari men∣tem vel Samaritani. R. Maimon. Can. Eth.
• * 1.228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mich. E∣phes. ad 5. Eth.
• * 1.229

  Sic Vivia∣nus••elip••∣it de inju∣sta accusa∣tione 〈◊〉〈◊〉 Cas••iodor. 4.41.
• * 1.230

  Luke 19.9.
• * 1.231

  Gra∣titude.
• * 1.232

  Iames 1.27.
• * 1.233

  Tit. 2.12.
• * 1.234

  D••mus D••um aliquid posse qu•• 〈◊〉〈◊〉 f••t••a••ur investi••••ro non posse. S. August. l. 2. ca••. 7. de Civitat.
• * 1.235

  Dial. adver. Lucif.
• * 1.236

  2 Cor. 13.5. Rom. 8.10.
• * 1.237

  In ••ebus mirit summa ••reden••i ••itio es 〈…〉〈…〉 S. Aug.
• * 1.238

  〈1 paragraph〉〈1 paragraph〉
• * 1.239

  Ier. 17.5.
• * 1.240

  Di cosi ••uori di c ede•••••• Non voler far 〈◊〉〈◊〉.
• * 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.242

  Heb. 2.18.
• * 1.243

  V. Bede.
• * 1.244

  S Aug. lib. 2. confes. cap. 6.
• * 1.245

  1 Cor. 13.
• * 1.246

  Amori•• ut morsum qui vere 〈◊〉〈◊〉▪
• * 1.247

  Plutarchu•• citan•• ca••mo•• ••e suo A∣polline, adj••••it ex Herodo••o quasi d•• suo, de eo 〈◊〉〈◊〉 meum continens est••.
• * 1.248

  〈1 paragraph〉〈1 paragraph〉
• * 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gal. 4.18.
• * 1.250

  Phil. 3.6.
• * 1.251

  〈1 paragraph〉〈1 paragraph〉
• * 1.252

  Rom. 10.2.
• * 1.253

  Titus 2.14. Revel. 3.19.
• * 1.254

  2 Cor 7.11.
• * 1.255

  Rom. 12.1.
• * 1.256

  Luke 16.29, 31.
• * 1.257

  Deut 31.13. Luke 24.45. Matth. 22.29. Acts 15.21. Revel. 1.3. 2 Tim. 3.16.
• * 1.258

  Deut 31.13. Luke 24.45. Matth. 22.29. Acts 15.21. Revel. 1.3. 2 Tim. 3.16.
• * 1.259

  ••••••unium 〈◊〉〈◊〉 ••••••••∣mosyna 〈…〉〈…〉 Augus••.
• * 1.260

  Digi••na 〈…〉〈…〉 man∣••i••.
• * 1.261

  ••hi digiu∣na et altro ••••en no•• ••a sparag•••• il Pane, etal inferno va. See Chap. 2. Sect. 2. & 3.
• * 1.262

  S. ••asil•• ••onast. Constit. cap. 5. C••ss•••••• co••t. 21. c. 2••. ne per causam necess••••atis 〈…〉〈…〉, u•• voluptatibus servie••••••▪
• * 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Naz.
• * 1.264

  B••ruch •• 18.
• * 1.265

  1 Joh. 3.2. John •• ••1. Is••y 1.15. 〈…〉〈…〉 Mal. 3.••••. 1 Tim. 2.•• P••al: 4:16 & 6••:1••:
• * 1.266

  Mark •••• ••4: Ja••es ••.6.7▪
• * 1.267

  Rom. 12.12. ••t 15.3••. Col. 4.12 1 Thes. 3.10. ••phes. 6.1••. ••ames 5.16. 1 Pet. 4.7
• * 1.268

  Luke 18.1.21.36
• * 1.269

  1 Thes. 5.17.
• * 1.270

  Phil. 1.4.
• * 1.271

  Phil. 9.6.
• * 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ar∣rian. l. 2. c. 36.
• * 1.273

  Inter s•• cra & v••••ta verbi•• ••tiamp••••∣fani•• 〈…〉〈…〉 Ta••it.
• * 1.274

  1 Tim. 2.8.
• * 1.275

  1 Tim. 2.2.
• * 1.276

  A••gustum an••ulum non g••sta: Dixit Py∣••hag: id e••••, vitae genus liberum sectare, nec vinculo temetipsum obst••inge: P••ut••rch:
• * 1.277

  Sic Nova∣tus novi∣tio•• suo•• compuli•• ad iur••••dum. ne unquam ad Catho∣licos Epi∣scopos ••••∣dirent: Euseb▪ 〈…〉〈…〉 ••cclihill:
• * 1.278

  See the Great Ex∣emplar, Part. 3. Disc. 14. of the easiness of Christi∣an Religion.
• * 1.279

  Mat. 25.35
• * 1.280

  Matt 26. 2 Sam. 2.
• * 1.281

  Nobilis haec ess••t pie••atis ••ixa duobus Quod Pro fratr•• mori vellet uter{que} prior. Mart.
• * 1.282

  1 Thes 5.14.
• * 1.283

  Hebr. 10.24
• * 1.284

  P••ella prosternit se ad pe∣des: miserere vi••ginitatis 〈◊〉〈◊〉 prostituas hoc cor∣pus sub tam turpi titulo. ••••st. Apoll. Tyr.
• * 1.285

  Laudi du∣ctum apud Vert. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.286

  S. Greg. 7. l. 〈◊〉〈◊〉 Epist.
• * 1.287

  Praebe at ut mi∣sericordia ut 〈◊〉〈◊〉 vetur ju f••••tia. S. Aug. Prov. 3.9.
• * 1.288

  De••ret ••p. tit••••e Si∣••uonia:
• * 1.289

  D••num nudum 〈◊〉〈◊〉 ni••i con∣sensa ve∣s••iatur. l. •• C de pact••.
• * 1.290

  Qui dedit be••••fici∣um 〈◊〉〈◊〉 narret q••i a••••••pit. •• Senec.
• * 1.291

  2 Cor. 9.7.
• * 1.292

  Luke 6.30.
• * 1.293

  Galat. 6.10.
• * 1.294

  2 Thes. 3.10. A Cavallo ••hi non Porta sella b••••da ••on si crevella.
• * 1.295

  Beatus qui ••ntelligit ••uper 〈◊〉〈◊〉 & paupe••••••. Psa••.
• * 1.296

  A donare •• ten••re in∣g••gno ••i∣sogna h••∣ve••e.
• * 1.297

  Luk. 21.••. 〈◊〉〈◊〉 ••.6. 〈…〉〈…〉 un 〈◊〉〈◊〉 non ti 〈◊〉〈◊〉 morta. 2 Cor. 8.12. 1. P••t. 1.22.
• * 1.298

  Matth. 6.4. •••• Matth. 13.12.33. et 25.3•• Luke. 11.41.
• * 1.299

  1 Tim. 4.
• * 1.300

  Philip 4.17.
• * 1.301

  Acts 10.4. Hebr. 13.6. Eccles 3.1. Dan. 4.27.
• * 1.302

  Nun••uam me••••ni 〈…〉〈…〉 qui libe••ter op••ra ch••••i∣t••ti•• exe••cu••••.

  S. Hieron. Epist. 〈◊〉〈◊〉 Ne••ot.
• * 1.303

  Coloss. 3.12.
• * 1.304

  Nemo alienae vi••tuti invid••t qui satis confidit 〈◊〉〈◊〉 Cic. contr. M. Anth.
• * 1.305

  ••omera•• Th••r••••tis malo•• 〈◊〉〈◊〉 descri••••n, ••aliti•• ••ummam 〈…〉〈…〉.

  Pelid•• mptimi•• e••at, ••t{que} inimicus Uly s••i.
• * 1.306

  〈◊〉〈◊〉 cum rectus ra••ida ••••∣cupavit Futiles linguae jubeo ca∣vere Vana latratus j••cula••tis ••ap••no▪ Turbatus sum & n••n sum l••cutus. Psal. 76.
• * 1.307

  ••ui pan∣••a ••••q••i∣••unt non multis ex∣••••unt. Plut.
• * 1.308

  〈◊〉〈◊〉
• * 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Medea.
• * 1.310

  ••isce•••• quid coen•• po••e•• in••••atiu•• 〈◊〉〈◊〉.
• * 1.311

  〈◊〉〈◊〉 ••••aro bi∣lem phar∣mach•• qui elurunt.
• * 1.312

  〈1 paragraph〉〈1 paragraph〉
• * 1.313

  Quid 〈…〉〈…〉 〈◊〉〈◊〉, quan••a ••••mo∣••um ve••te••u•• in 〈◊〉〈◊〉 Jugera quot vic••na foro∣qua•• ••meri•• a 〈◊〉〈◊〉 Nemo malus ••••lix. Juv. ••••••. 4.
• * 1.314

  Plut.
• * 1.315

  — sed olim Prodigio par est in nobilitate Senectus.

  Hortulus hic, puteus{que} brevis nec reste movendus In tenues plantas facili diffunditur haustu. Vive bidentis amans & culti villicus horti unde epulum possis centum dare Pythagoraeis. Est aliquid quocun{que} loco quocun{que} recessu, unius Dominum sese fecisse•• la∣certae.

  Juven. Sat. 3.
• * 1.316

  Ier. 13 17. Ioel 2.13. Ezek. 27.31 Iames 4.9.
• * 1.317

  Hugo de S. victor.
• * 1.318

  1 Cor. 11.3••
• * 1.319

  1 Iohn 1.9.
• * 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. Basil reg. brev. 228. Concil. Laod. c. 2. Concil. Quinisext. c. 102. Tertul de poenit.
• * 1.321

  Acts 19.18
• * 1.322

  Prov▪ 28.13
• * 1.323

  Rom. 6.3.4.7. verses 8.10.13.13.14.11.22.27. Gal. 5.6.24.6.15. 1 Cor. 7.19. 2 Cor. 13 5. Colos. 1.21.22.23. Heb. 12.1.14.16.10.16.22. 1 Pet. 1.15. 2 Pet. 1.4.9.10.3.11. 1 Iohn 1.6.3.3.9.5.16.
• * 1.324

  〈…〉〈…〉. Tacit.
• * 1.325

  I p••••c••∣ti & I de∣••iti Son se••p••e piu di 〈…〉〈…〉.
• * 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arria.
• * 1.327

  Mortem v••niente•• nemo hi∣laris exci∣pit, nisi qui ad 〈◊〉〈◊〉 se di•• composu∣••••at.
• * 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arria.
• * 1.329

  Hebr. 7.25. 2 Cor. 5.20.
• * 1.330

  Luke 15.7.
• * 1.331

  Vasa pu••a ad 〈◊〉〈◊〉 Divinam, Pl••ut 〈◊〉〈◊〉 c••p. 〈…〉〈…〉.
• * 1.332

  〈1 paragraph〉〈1 paragraph〉
• * 1.333

  〈…〉〈…〉 vulne••a: fig imu•• lin••uam. Cypri•••• de Coen•• ••om.
• * 1.334

  〈1 paragraph〉〈1 paragraph〉