Motives to holy living, or, Heads for meditation divided into consideratins, counsels, duties : together with some forms of devotion in litanies, collects, doxologies, &c.

PART III. DUTIES. (Book 3)

§. 37.

AFter these Considerations, and Counsels, the two first parts, chiefly directing to the cure and preventing of Sin, our negative Holiness in eschewing evil; follows the Third; Viz. The positive Sanctity that God our Cre∣ator requireth of, and in, us; consisting in the Practice of all Holy Duties and Christian Virtues. Of these, First, In diligently doing all good we can. Secondly, In patient∣ly suffering all evil; together with the means to procure and preserve these Virtues.

For the former, The practising all Holy Duties, and do∣ing Good; The Duties required of a Christian are three∣fold. 1. Towards your self, Duties Moral. 2. Towards your Neighbour, Civil. 3. Towards God, Religious. Living, 1. Soberly, 2. Righteously, 3. Holily: The three grand Duties mentioned in our Lord's Sermon, 1. Fasting, Matt. 6.16. —2. Alms, —6.1. —3. Prayer, —6.5. In the prosecution of which, so far as the former Counsels are subservient to the promoting of them, I shall refer you to them, and forbear here a repetition.

§. 38.

1. To your Self.

1. Then, The Duties I have chosen more specially to recommend to you concerning your self, and which may prepare you for the Duty you are charged with to your Neighbour, and Service you owe unto God (For the third

depends on the second: He that loveth not his Brother, how can he love God? 1. Jo. 4.20. And the second again de∣pends on the first; whilst your Neighbour is to be loved only as your self. Matt. 22.39.) are these.

1. The purity and sanctification of Body, By

§. 39.

1. Temperance and Sobriety, in Food; in Apparel; Lodging; modest Deportment; &c.

For the better attaining of some perfection in which Virtue, I must refer you to review the former Counsels, concerning diet, sleep, recreation, sensual pleasures, the a∣voiding usual and former occasions of sinning, in §. 17.20.21.22.26.

Digr. 1. Of the great influence the several treatment of the Body hath upon the Soul, and all its actions. There∣fore much care to be spent upon a right government of It by him who aspires to any Holiness or Virtue.

Digr. 2. Of the Vices opposite.

§. 40.

n. 1.

2. Chastity; where I remit you to what hath been said before of the Gift of Continency, §. 17. n. 4.

Digr. 1. Of its Contraries, Adultery, Fornication, Self∣pollution and Ʋncleanness, unlawful and unnatural Lusts.

§. 40. n. 2.

Of which it may be observed; That with no other Passion men are so strongly assaulted as with lusts and sen∣sual loves; Therefore, Hos. 4.11. It is said to take away the heart: No Passion, that so much increaseth the desire of it the more we descend to a particular cogitation, and discussion of it: So that it is not to be conquered by wrestling with it, but by running away from it: None that in its acts so captivates and incarnates the Soul, and re∣strains its liberty of reasoning or thinking of any thing else. Therefore God in pitty to man hath provided him a law∣ful remedy thereof by Marriage: But yet still left him un∣der

under great restraints, confining him to one single person; and most severely prohibiting the satiating thereof in any other way, either with any other person, or by himself. And such sins (great varieties of which are left in man's power) we find above most other faults exceedingly ag∣gravated, both for the great offence they give to God's own Holiness and Purity; and for the great dishonour and defilement they bring to the bodies of such persons, whom he first created after his own Image, and since hath made Members of the Body of Christ, and Temples of the Holy Ghost; and from the beginning hath cast a natural shame and modesty upon him, as to the committing of these more than of any other, Crimes. And such carnal sins we also find, beyond almost any other, pursued with most severe judgments. For all which I must recommend these Texts and Passages of Holy Scripture to your serious meditation.

§. 40. n. 3.

1. That amongst the works of the Flesh these sins of Ʋncleanness are usually set in the Front. See Gal. 5.19. The works of the flesh are manifest which are these; Adultery, Fornication, Ʋncleanness, Lasciviousness, &c. Again, Col. 3.5. Mortify therefore your members which are upon the earth; that is, Fornication, Ʋncleanness, inordinate Af∣fection, evil Concupiscence, &c. After which in the se∣cond place, Vers. 8. follow, Anger, wrath, malice, evil speaking or blaspemy. Again, 1. Cor. 6.9. Be not deceived: neither Fornicators, nor Idolaters, nor Adulterers, nor effemi∣nate, nor abusers of themselves with mankind &c, shall inherit the kingdome of God. Rom. 1.29. Being filled with all un∣righteousness; Fornication, &c; See the like 1. Cor. 5.10, 11. —1. Pet. 4.3. —2. Pet. 2.10. Still you see these sins as the greatest darlings of the flesh lead the whole band. And these sins of Lust are they, with which the Gentiles every where stand principally charged before the Light of

the Gospel shone amongst them. See Rom. 1.25, 26, 27. 1. Thess. 4, 5. Eph. 4.19; and which are ordinarily linked together with that of Idolatry. See 1. Cor. 5.10, 11. —6, 9. Rev. 22.15. (being a usual companion of their Idol-feasts) or with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; whether this be taken for the coveting of persons as some understand it, or of riches, which is said to be Idolatry too, Eph. 5.3.5. Col. 3.5. These two, Harlots and Money, being the two great Idols in this lower world; the one or the other of which steal away mens hearts.

§. 40. n. 4.

2. That in these Scriptures (See 1. Thess. 4.3.7, 8. And 1. Cor. 6. from the 13. verse to the end) These Vices of Carnal Lusts are aggravated as peculiarly opposite to a certain Holiness which ought to be in the Body as well as in the Soul of all those who profess themselves Mem∣bers of Christ, or Members of that chast Virgin (as the A∣postle calls her 2. Cor. 11.2.) his Spouse the Church; whom he bought and purchased to himself with his own blood and life; and whom he cherisheth as the same flesh and bone (Eph. 5.29, 30. &c.) and as the same Spirit (1. Cor. 6.17.) with himself; and for whom now is our Body as well as the Soul; and the Lord for it (1. Cor. 6.13.) Therefore is this Holiness of the Body, both conjugal and virginal, as well as of the Spirit, often mentioned by the Apostle 1. Thess. 4.4. This is the Will of God (saith he) your Sancti∣sication, that ye should abstain from Fornication, that every one of you should know how to possess his vessel [i. e. his Body, See 1. Sam. 21.5.] in sanctification and honour; not in Lusts of Concupiscence. For (ver. 8.) God hath called us not to Ʋncleanness, but unto Holiness. And 1. Cor. 6.20. compared with Eph. 5.29. &c. to the end. Ye are bought with a price [to be the Spouse of our Lord] therefore glorify God in your Body, and in your Spirit, which are God's. [his Members now, not yours; according to 1. Cor. 7.4. The

wife hath not power of her own Body [No more then hath Christ's Wife or Spouse] but the husband. Ibid. vers. 34. The Virgin (saith he) careth for the things of the Lord [how she may please him] that she may be holy both in Body and Spirit [which is a transcendent Holiness of the Body beyond the Conjugal]. And 2. Cor. 7.1. (after the A∣postle had spoken of their being God's Temples in the 6th Chapter), Wherefore (saith he) let us cleanse our selves from all filthiness of the Flesh and of the Spirit, [so] perfect∣ing Holiness. And more expresly: Flee Fornication (saith he) 1. Cor. 6.18. [Why?] For every [other] sin that a man doth is without the Body [i. e. without any proper infamy to the Body, or giving the power and honour thereof to another besides our Lord Christ] but he that committeth Fornication sinneth against his own Body [i. e. in degrading it to so base an alliance as to become the same with that vile creature with which it sinneth]. There∣fore, Eph. 5.3, 4. the Apostle also peculiarly concerning this sin or any filthy discourse tending to it, giveth charge that it should not be once named among such as will go for Saints. But Fornication (saith he) and all Ʋncleanness or Coveteousness let it not be once named among you as be∣cometh Saints; Nor filthiness or foolish talking which are not convenient [or which greatly mis-become such as you; see the same phrase, Rom. 1.28]. And as God cast a special shame upon man in the committing of this Sin; so, in receiving him again after his fall into a new covenant of his Grace, made with Abraham the Father of the faithful, he caused the Seal thereof to be set particu∣larly on those parts, in a circumcision of them, which were the instruments of Lust. In Rom. 1.26. &c. We find God to abandon those, who had otherwise much dis∣pleased him in their following Idols &c, whenas God hath left such manifest testimonies in all his creatures of him∣self,

were to the greatest disgrace and dishonour of humane nature that could be; called there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And in Apocal. 22.15. The Practisers of one Species thereof (as if it did utterly depose us from our man-hood) are called by the name of Dogs (which see also in Deut. 23.18. and Phil. 3.2. for the Gnosticks stood guilty of such impurities). And, Job. 36.14. This is pronounced as a Curse upon a Hypocrite; that Vita eorum is inter effeminatos.

§. 40. n. 5.

3. The wrath also of God towards those Sins above others appears every where in these holy Writings most evident; by whose revenge we may most rightly mea∣sure the greatness of these faults, by many made so natu∣ral and excusable. In 1. Thess. 4.6. the Apostle warns the Thessalonians to abstain from the Fornication of the Gentiles, Because the Lord (saith he) is the avenger of all such: And, Heb. 13.4. Marriage is honourable and the Bed undefiled: But Whore-mongers and Adulterers God will judge. And in detestation of such unlawful Lusts, the Lord ap∣pointed Deut. 23.2. That a Bastard should not enter into the Congregation of the Lord until his tenth Generation.

And for these sins it was, that God in the sacred Story inflicted those fearful Judgments to which none other can be compared. For these, that he drowned the world, and washed away its pollution with the Flood, Gen. 6.1, 2. For these, that he rained flaming Brimstone on Sodome and Gomorrah, and purified their Land with Fire. For these, that all those mighty Nations were destroyed out of Canaan, and their Land given to the Children of Israel, See Levit. Chap. 18. Where, after great variety of these sins rehearsed, it follows, Vers. 27. For all these abominations (for this name God gives to these Sins for their loathsomness) have the men of the Land done that were before you, and the Land is defiled; and therefore, in the Verse following, this defiled Land is said to have spued

out the inhabitants thereof. For such Sin, that Twenty three Thousand of the Children of Israel also fell in one day at Baal-peor before they entred Canaan. See 1. Cor. 10.8. For such Sin, that all the Tribe of Benjamin was cut off, except only Six hundred men, Judg. 20. I need not mention the Wars and Slaughter that followed upon David's Adultery; and the ten Tribes rent from Solomon as a Judgment upon his being seduced to the Toleration of Idolatry by his Lusts and unlawful Marriages. This is enough to shew that these Sins, tho seeming most excusable and natural to Man, are most abominable and loathsome to God; especially since the new Contract that is made between Us and our Lord; and since our Bodies are be∣come the Temples of the Holy Ghost; Which Temples (1. Cor. 3.17. saith the Apostle) Whoso defileth, him will God destroy.

§. 41.

3. Humility

2. The Purity and Sanctification of the Soul, By

3. Humility, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉], and Mortification of your Reason; opposite to all self-conceit of your own perfecti∣ons; (and especially that of your Holiness, and Mortifica∣tions;) pride; hypocrisy; ambition; envy; wrath; con∣tentions of Argument; disobedience to Superiors; curiosity of Science; Schism; Heresy; and what other Vices pro∣ceed from high-mindedness.

§. 42.

Of its Opposites.

• 1. Rational; Pride of Wit, and Judgment.
• 2. Spiritual; Pride of Purity and Holiness.
• 3. Anger against Vice: aggravating of other mens faults, when as Charity covereth them (1. Pet. 4.8.) and beareth, and hopeth, all things 1. Cor. 13.7. and considereth her self, lest she also be so tempted, Gal. 6.1.
• 4. Anger against Error; and contending vehemently (to convince those that oppose us) for truth; when as

• the wrath of man, &c. Jam. 1.20. And the wisdome from above is gentle, &c. Jam. 3.17. And the man of God should not strive, 2. Tim. 2.24. And God only in his good time may reveal, and convince, but ordinarily we cannot. Phil. 3.15. 2. Tim. 2.25. To prevent which anger, not easily engaging your self in every discourse; nor (engaged) contradicting Him, with whom you con∣test, in every thing that he saith amiss; but only for a very necessary Truth: nor seeking any way to exaspe∣rate his Spirit; or to provoke him to speak something against his conscience; or to disparage, and shame, him.

§. 43.

The means to attain and preserve such Humility; and avoid such Pride.

1. Often comparing yours, with the recorded lives of for∣mer Saints, or of some persons living, who are very eminent in holiness; but carefully avoiding any com∣parison with others, inferior.

2. Often considering, 1 the great imperfection of your holy duties: 2 and the good in such imperfection proceed∣ing totally from God; we being rather moved; than moving, as to it.

3. Never judging your self by the good opinion others have of you; to whom we naturally hide our weaknesses and faults, shew our perfections, and vertues.

4. Often meditating on any singular deformities or infirmi∣ties in your body, or imbecility of any faculty of your soul, fancy, memory, elocution, &c; of any great sins, or disgraces of yours, past, or present; or considering, what a one, you use to be, in the times of desolation, and the withdrawings of God's Spirit.

5. Often comparing your sins with theirs, who, without like mercy shewed, or means for their salvation offered (as you have had,) suffer, some of them temporal; some,

eternal, vengeance; particularly, with the one only fault of the lost Angels; or the first sin of Adam; so se∣verely vindicated.

6. On the contrary hiding from your self (as much as you can) other mens Infirmities (the sight of which is the chief ground of self-conceit;) and looking upon their perfections (there being none but (by God's all wise distribution of his gifts) have something, or other, wherein he hath advantage of us) that so you may ful∣fil the Apostle's Rule (Phil. 2. ch. 3. ver.) in esteem∣ing others better than your self.

7. Not concealing your defects and faults from others.

8. Suffering defamations of your innocency, or the gain∣saying of truths (which are not of much moment) with∣out much vindicating them; other mens opinion of us (from which we take the chief estimate of our selves) when ill humbling us much; and this unsollicitousness of our credit saving much contention.

9. On the contrary concealing your good things; not de∣siring to appear wise, or learned, or holy, and favoured of God; not speaking truths (but upon great necessity) which any way tend to your reputation. Not making much appearance, and outward demonstrations, and professions of Humility; which (when true) affects to hide her self, as well as to hide other virtues. Not do∣ing any thing to gain applause; considering, that who have their reward here, shall not have one, or shall have it less, hereafter; and that God many times humbleth, as things that magnify themselves, so things magnified of others.

§. 44.

4 Right or∣dering of out judgment.

4. Prudence, and a sober and right ordering of your Judgment.

* 1.11. A right ordering of it concerning Good and Evil.

1. Since many sins proceed, after the rectifying in some

measure of affections, from misperswasions of judgment, therefore entertaining a Christian jealousy over your Rea∣son, and the suggestions of lying Spirits counterfeiting the Divine; lest, intending what is good, or taking the liberty of what you think indifferent, you do, instead of it, what is evil. See Jam. 1.26. Luk. 18.11. See Numb. 8.

Digr. 1. Of the several kinds of the false species of Virtues, vulgarly mistaken.

Digr. 2. Of the great danger of following your con∣science, mis-informed. And of the guilt of vicious, or faultily-contracted ignorance, by how much any sin is lightened for being done out of ignorance, by so much the sin of ignorance being aggravated, because contracted by your default: Sins of ignorance, being also many times the punishments (when a wicked heart is also just∣ly darkned) of former sins of malice. Luk. 23.34. Act. 3.17. Jo. 5.45. Matt. 25.44.

2. Taking heed of false Humilities; As first, Of not ha∣ving confidence in God concerning any affair; to shew your humility, that either man in general ought not to expect such a particular divine providence over him; or that you in particular are not worthy of such a favour. Secondly, Of not attempting any extraordinary course of Piety; lest you should seem ambitious of a greater degree of sanctity than befits your calling, or the gifts which God hath given you; or, as excusing your self therefrom by some natural infirmities; and not rather considering, that such a resolute course (though more imperfect) through, and notwith∣standing these impediments, is to God far more accepta∣ble, and of greater price, and reward: Or, lest you should seem ambitious of extolling your self above others, account∣ed Holy; or should seem by your practice to contemn, or condemn, theirs; or to turn the free Grace of God (who can make you better, when he pleaseth) into humane in∣dustry; or to undertake to merit your reward, or satisfy

for your sins. Or, not daring to be much good, lest you should be proud; when, as true Sanctity grows greater, so humility; and such person still more discerneth, that the good he doth or evil he forbears is by God's special Grace and not his endeavors (tho also not without them) this happening many times how or when he imagines not such an effect: See how God's Grace wrought on St. Paul, 1. Cor. 15.9. Eph. 3.8. —1. Tim. 1.13.15. —1. Cor. 2.3. Or lest you should fall into some great temptations, or me∣lancholies, as some others have done; or should not be able to persevere &c. When as all the way, except the be∣ginnings only, is full of pleasure; And God certainly gives (in all things of his service) ability to perform, what we have the courage to attempt: dat velle, dabit & perficere: mal delibera, chi troppo teme. Thirdly, Of omitting Piety in publick; lest you should seem vain-glorious, &c. Fourth∣ly, Of omitting your devotions at any time, because, being distracted with business, company, or in an ill humour, you cannot offer them up with the reverence due to them; when as a weak performance is always more acceptable, than an absolute omission; and doing of the thing excites the mind; and, where it finds not an inclination, by de∣grees effects it.

3. Taking heed of dissembling to your self (out of a pre∣tence of more humility) and not taking strict notice of any gifts, graces, illuminations, or holy inclinations, God bestows upon you (where you must needs, be either in∣grateful, or acknowledge you are favoured). For this ac∣knowledgment of them (contrary-wise) will both (in weighing the disproportion of these graces to your ill de∣serts) produce in you the most profound humiliations (Who am I O Lord God, 1. Chron. 17.16. Depart from me, Luk. 5.8. I am not worthy, Gen. 32.10. My Family is poor; and I the least in my Father's house, Judg. 6.15. I have sinned, and am no more worthy to be called thy Son; make me as

one of thine hired Servants, Luk. 15.21.19.) and indigna∣tion for your neglect and abuse of them, and so ill a re∣quital; And also put you continually in mind of the extra∣ordinary service required from you, proportionable to them; and make you undertake greater matters, by seeing how far his goodness hath enabled you; For, how shall he spend so freely, who knows not that he is rich?

4. Taking heed of too much scrupulousness, and fear, of surreptitious temptations, so long, as they are abhorred: which sometimes cannot be avoided; and are by Satan, when conscience begins to grow tender, often raised in us. To cure which, is to slight them; or, they growing stronger, to declare, and confess, them.

5. Taking heed of the errors of judgment in the choice, and practice, of virtues. Not chusing those most, that are more pleasant to sense, and less troublesome to the flesh. As, devotions, rather than labours. See Jer. 7.22. Esa. 58.3. (or the contrary sometimes as the person is disposed) works of charity, rather than temperance, and mortifications of the flesh: but rather choosing those still, to which the flesh is more averse, and which seem to you more difficult, penal, chargable: as acts of humiliation; abstinence; silence; solitude; liberal Alms, &c. (For the sense, and flesh, are mostwhat seducers); That obedience being far more accep∣table, wherein we do, for God's sake, things, to which we are neither affectioned, nor yet indifferent; but which are things expensive; or things painful; amongst which the most precious in God's sight are alms, and sufferings. And if, in all things deliberated on (which of them you should do) the same rule be observed you shall seldome err; (whilst that, which is only by the inclinations of sense to it commended, and made equiballancing to the other, ought to be counted always of it self too light) and at length procure a perfect mortification both of your lusts, and will

6. Not relying wholly on the practice of the exterior acts; and that of some virtues, that are more plausible to the world, in which there may be some secret ingredient of vain glory, and to be seen of men. Nor looking more diligently to your words, and actions, (which may partly come from some awe, and reverence to your company, your profession, or fame, &c.) whilst you give more liberty to your thoughts, which defile the soul. But taking more special care of doing your duty, in those acts thereof, which are contrary to your reputation; some acts of the same virtue being honourable, others disgraceful: As, in charity, ho∣nourable to give an almes, but to put up an injury, base.

7. Not practising them partially; much addicted to some, wholly neglecting others, (The Pharisees, not others-but self-deceiving, hypocrysy, Luk. 18.11.): As, to be so great a servant to several works of charity to your neighbor, as, not to borrow any time, from these, for your own (more necessary) Devotions, or for the service of God; Again, so constant at your devotions, as to neglect your vocation, and the duties you owe to your Family or the Common∣wealth. But striving (as far as possible) to be eminent in many things: setting before you the lives of the Saints.

8. Nor yet despising others, who practice not the same things with you, tho they be perchance, in some other more worthy Grace, far more eminent, as the Publican was, than the Pharisee (paying so much tithe, and eating so little, &c.) in humility.

Digr. Of our Hypocrisies unknown to us; and where∣in not others but our selves are deceived. As other Hypo∣crisies are so called because we are not what we seem to others; so this, because we are not what we seem to our selves. The others estate may be more sinful, but this more incurable. See Examples of such, Luk. 18.9.11. Matt. 15.14. —7.3. Jo. 9.41. Apoc. 3.1.17. Prov. 14.12. —30.12.

9. Not being so ambitious to do some great good, as to neg∣lect a little; aspiring to do some good you cannot, and neglecting the good you can, do. Very valiant about things future, and vanquished by things present. Earnest to do some great services to God, but such still as are out of our reach; and meanwhile omitting those, which are offered to, and ready for, us. Whereas desiring to perform all good, according to what present talent you have, is the direct way to have what you farther desire; and he that is not faithful (first) in a little, shall never be trusted with much, Luk. 16.10, 11, 12. —1. Cor. 7.24.27.

10. Being very studious of, and circumspectly practising, those virtues, whose use is more common, and general; and therefore they are less admired, or regarded in our practice: as, mildness; humble behaviour; contentedness; smaller temperances; and charities and offices of Love; ad∣monitions; silence, and modesty; diligence in business; exact fidelity; Christian simplicity; entire patience in petty inju∣ries, in lesser pains, in smaller losses: dedicating to God's service, and resigning to his good pleasure, your smallest actions (1. Cor. 10.31.) In the smallest matters not giving scandal &c, because the occasions of such virtues often return; and the greater number of these equals the great∣er magnitude of some others in acquiring of heaven.

11. Not, for doing what may seem a greater good, that is impertinent to you, neglecting a lesser your duty: As a Clergy-man following lay-business. The Apostles serv∣ing Tables. Our Saviour dividing land; doing rather what is conformable to your Calling, than agreeable to your Will.

12. Not prosecuting what you conceive good, or avoiding what is evil, with too much passion. All vehement desires (tho seeming good), that discompose the mind, and breed inquietude, hastiness, and discontent, are temptations, and much hinder the judgment in the prudence it should use in

the prosecution of its work. Action therefore is to be de∣ferred till these heats are a little overpast. He that (though in good things) is governed by his passions is subject to many errors. Using therefore ordinarily, in good designs also, a suppression of the excess of your affections. As, not rebuking your self, or others too angrily for a fault: Not being too angry against your self for being angry: Least, from this indulgence your passions sometimes debord where you would not have them; and lest from this custome, where they are more innocent, you use the same, when faulty.

13. Never doing the least evil (that appears so) that good may come of it; for more evil, than good, comes to us of every evil; not omitting any good of obligation, lest evil should come of it.

14. In all things avoiding extreams: neither affirming, nor denying; neither commending, nor condemning, all: Nor always at your Devotions; nor always at your Works.

15. Towards all worldly things trespassing rather in the defect, than in the excess; the contrary, in spiritual, and divine.

16. In all those actions, which cannot utterly be for∣born, and quitted, and yet an excess in them is a sin, and the same action, that is now lawful, if continued, pre∣sently becomes unlawful (As, Eating, going-on to in∣temperance; providing for your self, or family, into cove∣tousness; particular affection, into concupiscence; recre∣ations, into voluptuosity, &c.) Keeping ever a more strict watch over your self; leaning rather to the defects, and never wholly justifying your self in using them, where it is so easy to transgress.

17. Not judging of your spiritual condition, your religion &c, by your coolness, or fervency, in Devotion; by God's ways towards you of mercy, or judgments, prosperity or afflictions; (the Book of Job was written to undeceive us

in this) by your former sins; by quietness of conscience (which is many times caused by a faulty ignorance): but only by the fruits of godliness; and that, not some partial holiness, in some one, or few duties, but universal, sincere, constant; nor yet in freedome from the acts of any vice, when no occasions offered; but in conquering these, when tempted.

Digr. Of a certain quietness of conscience, common to the Orthodox, and erroneous, to good men, and bad: (so far as they are either ignorant, or forgetful, and not con∣sidering:) and so undoing most men; who, instead of labouring (out of a pious fear) a reform or better infor∣mation of their conscience, judge only of their condition by its present perswasions, and presume of safety in not going against it. This of a right ordering of our Judgment as to Good and Evil.

§. 45.

2. Right or∣dering of the Judg∣ment concer∣ning Truth, and Error

2. A right ordering of our Judgment, concerning Truth and Error.

1. Judging of the truth of Doctrines, as you see they tend to godliness (1. Tim. 6.3. Tit. 1.1.) and as they are more fitted for bringing forth in us the fruits of good works. For, by their fruits are true, and false, doctrines certainly known. Matt. 7.16.20. holiness, and truth, vice, and error, being consectaries one of another.

§. 46.

2. Taking heed of those doctrines, which weaken the practice of Piety, &c. (To name you some of them) such as these seem to be.

If any —Should teach you, That to abstain from any thing, which it is lawful by God's word to enjoy, is fruit∣less; will-worship; Superstition.

—Should assure you of an equal facility of attaining heaven in all conditions of life; not noting to you the great lets, and temptations, that are in some, beyond

others: (as in honors, riches, marriage, &c.) to excite your choice of the Better; or your vigilance in the other.

—Should disallow, or discourage, Vows; and other pre∣fortifications against those things which have been for∣mer occasions of sinning: and the abstaining where-from is in our Power.

—Should speak against frequent hours of prayer in the day; frequent days of solemn worship in the year; fre∣quent celebrations of the Eucharist; frequent Confession, and Communion; frequent fasting days, and macerations of the Body, &c.

—Should remit unto you the reins of your obedience to the authority of the Church; requiring it only to her, when she commands that, which you, in your own judg∣ment, weighing her reasons, do think just and right to be believed, or practised.

—Should disallow confession of your sins to the Priest.

—Should affirm, that confession to God, or the Priest, is sufficient for remission of Sin, without reformation of life and quitting Sin.

—Or, that an internal sorrow of the Soul for them is only required; and any further external, and corporal penances, humiliations, or punishing your self for them useless.

—Or teach, that these penances and mortifications are ne∣cessary only (when they are imposed) to satisfy the scan∣dal given the Church; but no way, to appease the wrath of God.

—Or, that your sins are remitted by mony, alms, Eccle∣siastical indulgences, or Absolutions, when these are not preceded by a true Contrition.

—Should teach you, that all sins (without any distincti∣on amongst them) are equally effecting your damnation; and either that All, or that None, put you out of the Grace and favour of God; and that several degrees of Penitence are not necessary, according to the quality of your offence.

—Should teach you, that good works are not necessary to Salvation; and that the promises of reward are made only to faith. —or, necessary, not from a strict obligation of every regenerate man to do them, having time for it; but only, out of gratitude — or, as fruits, that necessarily spring out of a true faith.

—Should so extol Faith in our Saviour's merits (i.e.) in his good works, as, to make supervacuous inherent Righte∣ousness. Or faith in our Saviour's satisfaction (i.e.) in his sufferings, as to void all our self-afflictions, mortifica∣tions, and conformity unto his death.

—Should teach your inability (though in the state of Grace) to observe all God's Commandments; and to please him in your works, and to fulfil his law; as to the for∣bearance of all greater sins, and offences, against any part thereof.

—Should hold no degrees of perfection in our obedience; nor any latitude of goodness, above that, of not being in fault; making none better than him that only keeps from sinning; or him, whoever is not the most good, to be a∣mongst offenders; and one falling short of the highest de∣gree of any virtue (as of Prayer, Charity, &c.) in this to be guilty of sin; to the taking away of all confidence in God for any good or acceptable work done by us; and emula∣tion of being perfect; and pre-eminence of those who are Saints.

—Should teach, the heavenly reward to be to all persons e∣qual; so that, who is more holy than the rest that enter-in thither (Suppose St. Paul, than the Publican) doth, in the overplus of his mortifications &c, serve God for nought.

—Should extol Predestination, Election, Grace, certainty of Salvation, &c. (i. e.) the mercies of God, so far, as to remit, and discourage, all Man's endeavours.

—Should deny the continuance of God's miraculous works (now, as they have been in former times) to Holy mens

Prayers; (to the great weakning, of Prayer, and Faith) and of the making use of the intercessions of Saints, and of holy men for us.

—Should labour more to instruct you, in what sense, and [quatenus] such and such Christian virtues, are not to be practised, than in what, they are; whereby you become more inclined to the omission, than inflamed to the practice; of them. As, That Confession of sins to the Priest is not to be used, if not necessary jure divino; or because all our sins cannot be recounted or remembred: Not almes, not pe∣nances; that is, as self-sufficient satisfactions to God's justice for your sins. Not good works; that is, as thinking to merit heaven by them abstracting from our Lord's. Not set times of Prayer, of Fasting, &c; that is, as of di∣vine command, or essential parts of God's Worship. No Addresses to Saints, or Holy-men of God for their Prayers and Intercessions to God for us lawful; i. e. with such a belief and intention as if the Divine Majesty did not imme∣diately hear or receive our own Prayers: or, as if our Lord's Intercessions and Mediation for us were defective or unsuffi∣cient without them. Should teach you, that voluntary poverty, or selling our Goods to give them to the Poor; Celibacy; preaching without charges; remitting just Law∣suits; and not requiring (by constraint) satisfaction for damages; not wearing of gold, costly apparel, &c. 1. Pet. 3.3. are no general Advices and Counsels to all (save only in preparatione animi, to do them in some time of great exi∣gence; as in persecution, &c.); but are particular precepts (and so obligatory) to some only, we know not whom; in some particular cases, we know not when. I say, Ta∣king heed, and having great jealousy of the truth of such doctrines, which, you experimentally find, do weaken the practice of Piety; as several of these doctrines fore-men∣tioned seem to do.

§. 47.

3. Considering, Doctors, Religions, Sects, according to the

less, or more liberty, or severity of their doctrines; re∣missness, or strictness of their discipline; the more, or less, practice of mortifications and devotions, in them; (for the severest Religion is the best; and the most Spiritual consolations, and the surest way of Salvation are in it:) According to their erring more in speculative points; or more in practicals; for the Error in practicals is much more dangerous; Since a small measure of knowledge is exacted of Christians, but much of duty. Again; According to the more works, and Monuments of Piety and Charity, which you find to abound in either; For there surely is the greatest love of God; and love is never without light. Lastly, According to the greater or less value it sets upon the Fathers, Councils, and her own authority. For those, whose doctrines more agree to those of the Fathers and Councils seem rather to be adhered-to, and those more a∣greeing with them are likely more to value, and ascribe to them an higher authority: and also who lessen Church-authority seem to have the less Title to it; And she who more earnestly challengeth a filial obedience, seems strong∣lier to believe her self the true Mother. On the contrary, Step-mothers, and the little-favoured by former Authority and Antiquity endeavour more according to their interest to prejudice, weaken, and depress all these; do much insist upon Christian liberty and quote frequently the texts that may seem to caution against any such rash submission to or dependance on others (as Matt. 15.9.14. —1. Jo. 4.1. 1. Thess. 5.21.) And to render their Sons full of unsettled∣ness, unconstancy, and dispute.

§. 48.

4. Avoiding curiosities of Science, and the inquiring into, and dispute about the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Quomodo & Quatenus of things. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Gregory Nazianzen) For, besides that of such silly languishing (of one not con∣tent with sound words, 1. Tim. 6.4. comp. 3.) about many questions, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as they are called by the Apostle)

do come envies, contentions, railings, and evil surmisings, and perverse disputings, and mis-interpretations of other men's meanings (1. Tim. 6.4.) It also happeneth many times, that from an only-excluded-quatenus in the dispute, the whole substance of a necessary duty is prejudic'd and omitted in mens practice.

§. 49.

5. In these matters of Controversy more willingly em∣bracing those tenents, that give more, than that give less, efficacy to any Christian practice, or duty. Since the one increaseth, the other diminisheth, your affection to it, and the necessity of it. As, two teaching good works necessa∣ry; he of them, that should say they are so only out of gratitude; or as signs of true Faith &c. would more weaken mens study of them. So, for Alms, and deeds of Charity; he that should teach them necessary as a duty in obedience to a precept, not also as a special means for procuring remission of sins, and receiving many as well temporal as spiritual blessings from God &c, would more weaken mens practice of them. So, for Fasting; he that should teach it to be a means indeed to weaken our lusts, but no duty required by God.

§. 50.

6. Not hearkning to your reason against what seems clear Re∣velation; nor against strongly-confirmed Tradition; or common Ecclesiastical History; nor against the professed experience of other Saints of God. That Philosophical Caution 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems mischievous in Divinity, espe∣cially against the common authority and credulity of so many others. And that thing may be most credible and conformable to a well-rectified Reason that disagrees with ours as yet not so clear-sighted, or otherwise prejudiced and mis-seasoned. Not opposing God's wisdome, or justice, (such as we fancy them) to what is his work; or his Power, to what is his promise; and not stating, what is, and what is not, to him possible; But captivating our rea∣son for other things (in the former Circumstances) as

far as we do for the Trinity. For our Reason is very weak; and all true Reason hath an anti-reason, and verity, a veri∣simility, always opposing it.

7. Taking heed also of using negative argumentations from former Authority against better: As, That if such a thing were a truth; or a truth of such consequence, It would have been mentioned by our Lord, the Apostles, the Fathers of such, and such times. As, if any, in the Apo∣stles times, should have argued, That the Mosaical Cere∣monies were not abrogated by Christ, because our Lord (who foresaw such a grand Controversy) yet in the Gospels hath expresly said nothing of nullifying them. Or again; That he had said nothing of them, because the Apostles quote not any such his commands. Or should have argued, That the Gentiles were not to be admitted into the Church, &c. because so many at Pentecost when inspired with the Holy Ghost, as yet knew nothing of it; Or, because afterward it (a matter of such consequence) was revealed to none of the rest; and discovered to Peter only by a Vision and an Experiment (See Acts 11.3.15. comp. Act. 10.28.34.) not by a clear command. Again, Not rejecting any thing as the Invention or Institution only of later times, from this negative arguing, That it cannot be shewed in the Writings, Histories, or Registers of the former; For many things may be believed or practised in such times when they are not mentioned in the Records thereof: Especially if those times less abound with Writings. Nor is every thing to be concluded new, that is newly spoken of, or agi∣tated. Which agitation first happens to be upon some new opposition made to things formerly received. Not using also Negative Argumentations from former times, to the disparaging or disswading any practice of the later on this account, such practice was not in former, or then was less frequent. For many such very beneficial for the aug∣menting of Piety or Devotion may be discovered, or also in∣stituted

anew in any age. And it is a sufficient licence of them, if nothing therein can be shewed contrary to the Divine Prohibitions, or Commands. The same thing also may be said concerning the Divine Favours and Ho∣nors done to God's Servants and Saints; not in all ages perhaps dispensed altogether after the same manner, but some more frequent in one, some in another. And, for such varying practices of later Church, or Favours of the Divine Grace, if a considerable benefit appears of the first, and an evident proof of the second (Voluntas Dei, as St. Austine De Inventione S. Stephani, Fidem quaerit, non quaestionem), this is sufficient for allaying our further inquisition; and establishing our acquiescence in them. For God seems to be pleased that the successive ages of the World should be entertained with some variety; And the Oeconomy of the Church after Constantine's times differing in many things from the former, yet was enter∣tained with general approbation.

§. 51.

Digr. Of the great confidence, and little strength (not∣withstanding the conformity which truth hath to the Intellect beyond error;) of Humane Reason (made mostwhat a slave to our secular Interests and Passions) discerned by the serious contemplation: 1. Of the learned of one nation (from several education, and interest, and concatenation of Tenents) embracing a contrary Sect of Religion, to those of another; both with the same zeal, and pretended evidence on their side; (yet both perusing the same Scriptures, and one another's Argu∣ments): And this so unanimously; that it is almost a Miracle, if one among many hundreds deserts his Party. So that, as any one happens to be educated in his Studies: For Example, in Spain, or in England, accordingly he is prepared to suffer the like Martyrdome in Defence of the Roman, or the Reformed, Tenents. 2. Of the general

change of Opinions, upon the mutation, and a contrary influence of the Civil State; the new Opinions after a while being as universally asserted, as, before, the other were; and that amongst the Learned. 3. Of the confi∣dence, and resolution that any one, who since hath changed his Tenents, may remember he had once in his former, before the discovery of his error. All which is said, not as if all Opinions are equally probable and tenible; or, that error in most men proceeds not from a faulty igno∣rance, and so is answerable-for; (as also is truth it self, when taken up only on the same Grounds as others do their Errors:) But, upon our Liability to guilt in our mis∣perswasions, therefore to excite a perpetual care and jealousy of secular Concerns and Prejudices their not corrupting our Judgment.

8. Not depending on your own Judgment (commonly mixed with much self-interest, tho unperceived) in the sence of Scriptures (many times not well studied, and com∣pared by men, who are of other ordinary employments); since we see those, who have them most common, in their not submitting to Ecclesiastical Authority, and direction, to run into most diversity, and absurdities of Opinions. Often meditating therefore on these following Propositions for keeping you more steady in your obedience.

1. That, tho the exercise of private mens judgments in all things be allowed, Yet is not its erring hereby excused in their not informing it aright, or in their not perform∣ing a submission thereof to whom such submission is en∣joined. And, that the charging Christians in general to beware of false Prophets, Seducers, and blind Guides, doth still bind them more closely to obedience of their true Guides, so long as they have sufficient evidence left them, who are so. Of which, See n. 6.

2. That it is necessary to follow the judgment of the

Church (i. e. of the Ministers thereof, delegated by our Lord, and having his promise of perpetual assistance) where universally agreeing in any thing; tho this thing be contrary to your own Judgment or Reason concerning it.

3. That (in Churches divided) 'tis more safe to follow the judgment of any Church; than your own opposite to all. For the Contrary to these two seems a too great Presump∣tion.

4. That, as it is lawful to appeal from one Teacher to another, from the Inferior to the Superior, so never from all (after you have proposed and they disallowed your reasons) to the Scriptures, as you (alone, or with an in∣considerable party in respect of the whole) do interpret them.

5. That you have a charge, not to contend or dispute with, but to obey and submit your self to, those, who have the spiritual rule over you; who watch for your soul, and who must give account for it thus far: That they have declared unto you all the Counsel of God (Hos. 4.4. Heb. 13.17. Act. 20.20.27.26.); who were given by Christ, that we should not by the slight of men be carried about with every wind of Doctrines, Eph. 4.11. comp. 14. who have more ability to judge; and more assistance promised not to mistake. To submit unto these I say, as unto Christ himself, See 2. Cor. 2.10. Eph. 5.22. —6.7. (which holds a minori ad majus) whom absent they represent to you, 2. Cor. 5.19, 20. Knowing, that the greatest difficulty of Salvation lies not in discerning whether they rightly direct, but in doing what they direct you to.

6. That, in any disagreement of these our Ecclesiastical Superiors, such our Obedience and Submission of judgment is due to those, who among them have the greater and higher authority, our Lord for this reason having instituted them, not equipotential, or independent one of another, but in a due Subordination and Super-intendency, that their

Subjects, in any their clashing, may know both as to single Persons, and Councils, to whom they ought to adhere. And they are much to be avoided, who would induce an Equality and a Parity into the Clergy; which inferrs a Confusion of Doctrines and Opinions. And it is the same, among them level'd, to obey whom of them we please, as to be tied to obey none at all.

7. That, tho all true Faith is grounded on, or ulti∣mately resolved into, something which is infallible (i. e.) God's word (whether written, or not); yet it is not re∣quired to a true and saving Faith, that every one should know, and be able to prove infallibly that that which he believeth (perhaps taught him only by his Pastor, or Pa∣rents, who may lye) is God's word. The greatest Proof of which (viz. that the object of his Faith is God's Word) is universal Tradition: which universal Tradition, if it also be supposed infallible, yet cannot every one be in∣fallibly certain that the Tradition concerning the matter of his Faith hath been Ʋniversal; which Tradition all true Believers cannot, or have not leisure, to examine. That therefore a true and saving Faith requires not this condition, that one be infallibly certain of, or can demon∣strate, it. That, if it did, one is no way nearer to a cer∣tainty of Truth, and Faith, by using his own fallible reason to find it out, than by relying on a more learned man to shew it to him; who perhaps may give him a much clearer evidence thereof than he himself can discover. And if the fallibility in another hinders that you cannot safely rely on his Judgment, the same fallibility in your self ex∣acts that you do not rely on your own. And whatever evidences, whether from Divine Revelation, Reason, or Sense, your self hath for not erring, the same your spiri∣tual Superior hath, or also more.

8. That the believing or practising a thing against our own Reason or Judgment, abstractively taken concerning

the thing, (i. e. when all our own Reasons concerning it tend to perswade us, that such a thing is erroneous or unlawful), cannot be going against our judgment or conscience absolutely; or this being taken for that Reason or Judgment which is of two contrary the more preva∣lent in us: and so long as we have some other Reason concerning the credibility of some person, who declares such Doctrine not erroneous or Practice unlawful, which sways us against those former Reasons we had concern∣ing the erroneousness or unlawfulness of the thing; name∣ly, this Reason, that we ought, upon some weighty con∣siderations, rather to follow an anothers Reason, or Judg∣ment concerning such thing, than our own. For here, the relinquishing our Judgment in one sense, is in another sense following it. And he would offend against his Con∣science or Judgment, who judging or being perswaded that he ought to submit his Judgment to another, should not∣withstanding practice contrary. And such perswasion also is ordinary, when we know others either more wise, or experienced than our selves; or also such who are autho∣rized in such matters to direct and guide us.

9. That, supposing only such an infallibility promised to, or instated by our Lord on, his Church, or on our Supe∣riors (I mean, those declared such n. 6.) as that it shall not err in necessaries, and that Salvation may always be had in it, this seems abundantly sufficient for establish∣ing an absolute obedience unto it in all its Decisions. Be∣cause in submitting to all these (for which submission we have good reason, so long as we ought to think these our Superiors more wise, learned, and holy than our selves) we are secured not to err in necessaries, nor to be such blind followers of the blind, as that both shall fall into the ditch; But in our non-submission, we may err in necessaries, so long as our selves can make no certain distinction between things that are or are not so. And again; in such non-sub∣mission,

where Submission is due, tho we happen to re∣tain all truths still necessary to salvation, yet here in dissent∣ing and departing from the Church, or such Superiors, we shall stand guilty of Schisme and Breach of her Ʋnity or Communion; and so on this account miscarry in our Sal∣vation.

10. That if the Church, succeeding the Apostles, had any Authority as to stating matters of Controversy, it hath in all times an equal; and which lays an equal Obligation on its Subjects. And that several Controversies also are such, as must be decided not by the former but the present Church. As this Controversy, What former Counsels are to be accounted General, Legal, Obligatory: Or, What is, in any point debated, the Sense of Antiquity, &c.

11. That all the Church's new Determinations, or In∣junctions, in what ever time passed, are never done but for some seeming to-her-cogent Reason or necessity thereof. Viz. Upon some error and opposition to Doctrines or Practi∣ces formerly received; or, to some by-her-deemed ne∣cessary consequents thereof; which error permitted against the latter, must by the Sequel ruine the former. And thus came, justly, the Athanasian Creed to be larger than the Apostles. And the same authority hath the Church of later Ages to add more Articles to this Creed, as the Church of that age had to add these to the Apostles Creed. And here note concerning such necessary Consequents, That if any Article of Faith is contained in Scripture, so are all the necessary Consequents thereof: And then, that these also when known by us to be such, are all necessary to be be∣lieved; tho it is not necessary, that also we know them to be such; Nor necessary, in assenting to all things which we know the Church hath determined or decreed, that we know all her Decrees; or that we may not inculpably hold something otherwise than the Church doth, till we know what she holds therein.

12. That our Obedience to our spiritual Superiors, for any decisive authority in Controversies of Religion committed and delegated to them by our Lord, is not duly performed, so long as done with these limitations; viz. Obeying and assenting to them so far as we think or judge their Decisions agreeing with God's Word: Or, so far, as agreeing with right (i.e. with our own) Reason (for only, what seems to us right Reason, we call so): For indeed, he, that will first judge concerning these where they judge aright; and only obey for so much; submits not at all to theirs, but his own, judgment. Qui obediunt propter judicium pro∣prium, sibi, non aliis, obediunt. Nor, herein do we more observe or conform to theirs, than we would do to the advice of a Friend or Servant, viz. Where we think these say right.

Some of these precedent Propositions well digested may stand you in some stead: For fixing your obedience to Spi∣ritual Superiors; and, in it, practising Christian Humility, and a Denial in what is most your self; and preventing Disputation and Scepticism in things established; and last∣ly, for enjoying much quietness of mind.

§. 58.

5. Industry, and a Voca∣tion.

5. Industry in some Vocation. (i. e.) 1. Serving God, and being instrumental to his providence in some Imploy∣ment, for supplying those necessities Spiritual; Civil; or Natural; which God hath ordained to be conveyed to men, only by the ministry of men.

2. Following it without digressions into other curious, or needless imployments, or desire to be aliquis in omnibus. And (if it may be) having a design of some particular good accrewing to your self or your neighbor in your labour, by it to sanctify your work, and excite your diligence.

3. Entertaining no imployment, that excludes a suffici∣ent vacancy for your Devotions.

4. Ordering still before-hand, and, where it is much,

setting down in writing, your business; which strengthens the performance, and prevents divertisements.

5. Keeping a certain, and constant order in your dayly imployments, as far as they are capable thereof. Qui bene ordinat diem, bene ordinat vitam, life being only a col∣lection, and total summe of so many days.

6. Taking special care of the beginning of your imploy∣ments in the morning; and after meals; which then begun well, are easily continued; but ill, and vainly, are not so easily changed.

7. Using your recreations not before, but after, your imployments, because you will experience, that to get most of your time which is taken in hand first.

8. Not doing business hastily, or passionately, or many at once; for all these much hinder the acts of reason, and judgment, in the managing of them; but dispatching things allway successively rather; and in a certain order, with a reposed Spirit, and without excessive thought.

9. Avoiding in all things taedium mentis (for 'tis some delight that keeps a man in his work, nor will he perse∣vere without it): the chief remedy whereof is an ad∣mixture of some variety: variety both of our imployments; and, in the same imployment, of the postures of the body (as sitting, walking, lying, &c.) and of the accidental and by-entertainments of the senses, (as several roomes, pro∣spects, being in the House, in the Field, in a Church, &c.) by which the intention of the mind is much recreated; and better thus to afford some content to nature, than (which is worse) quite to desist from an holy, or other∣wise profitable, exercise out of irksomeness.

10. Keeping a strict account of your expence of two things: your Time; being that in which you are now to purchase Salvation in eternity: And your Money, or Goods; all the spare thereof being the Portion of the poor; and this in order to your Salvation also (see Luk. 16.9.) those

eternal houses, in this sense, being also to be bought with money: Often accounts for what is past, helps much to prevent mis-expence for the future: Edicat quid absump∣serit; ita fiet, ut non absumat, quod pudeat dicere.

11. Doing all your temporal business in the name of Christ (Col. 3.17.23.) to the glory of God (1. Cor. 10.31.) whereby all your secular actions may become (as it were) consecrated, religious, and holy duties.

12. Never neglecting your vocation, and duty, to cover an infirmity, or avoid obloquy, &c. But glorifying (and so increasing your reward with) God in serving him (in your appointed station) through the impotency of your nature; dishonor and infamy from men.

Digr. Neglect of publick duty not excused, and made amends for, by private integrity or good endeavors, that are besides our profession.

13. Not being discouraged in the works of your Voca∣tion, by ill success. God loving your patience in well-do∣ing as much as another man's fruitfulness (which is in∣deed only from him) and rewarding us according to the working, rather than the work. (Esay. 49.4.)

14. Before every distinct business (small or great) using a brief Invocation of God for his help, and benediction (with some reverence used of the Body); as 'tis usual before eating. 1. Cor. 10.31. [or whatsoever ye do.] This religious preparation will add more confidence, and cour∣age in your labours.

15. In matters of great moment, or much concernment, before any resolution made about them, Using the pre∣parations of Fasting, and other Mortifications; of Prayer, your own and others (Act. 12.5.12.) (for God loves to be courted, and sought to by his servants, before he bestows his favours); of counsel even from Inferiors; by whom many times God sends Advice; Deus saepe revelat parvulis. For the same reason, to those surprising us with a

proposal, not giving a sudden, and extempore answer, a∣bout matters of importance; but soberly desiring time to consider (i. e.) to recommend them to God in your Prayers.

16. Observing, and setting down the affections, and incli∣nations of your Soul, in, and after, your Prayer made to God; By which many times He doth (not obscurely) reveal his pleasure to those, who wait for it, touching the particu∣lars wherein they consult Him.

17. For making your election where two things of con∣sequence are doubtful which of them should be done, Bringing your self, for as much as concerns self-interest, (i. e. as to sensual pleasure, profit, honor, wealth, &c.) into an equilibrium, and indifferency between both, that so you may embrace that, which simply more advanceth God's glory, the end of your Creation. And if thus you do consider things deliberated on, not in order to your own pleasure, profit, or other Secular satisfaction, but meerly in order to the Glory and Service of God (for which you were created) and for attaining Salvation, in most pro∣posals this question or doubting will be immediately with∣out any difficulty decided by the Director of your consci∣ence, or rather of God's Spirit; and so you certainly know God's Will and what he would have you do.

18. But in those subjects of Consultation, wherein re∣mains some further difficulty: The better to acquire this indifferency, and impartiality, and to make a right choice,

• 1. Set down the several advancements of God's glory, or hinderances thereof, on both sides; and so compare these. Such deliberation, and tryal, being a good way to exclude affections.
• 2. Then betake your self to Prayer and the other means prescribed n. 15. observing whether, after this, your mind doth with much repose and satisfaction, and with∣out having used much discourse to perswade it, acquiess in any side: For this is a great Index to you of the Divine

• good pleasure, that such thing should be done, or prose∣cuted.
• 3. The mind not thus setled, ask counsel of your Ghostly Father, or other Spiritual persons, (for these, abstracting their thoughts more from temporal engagements, are likely to give you the most wholsome advice): desiring God, that by them he would declare his will unto you; and so follow their Directions.
• 4. In defect of these, chuse, what, if you knew you were to dye shortly, you should rather embrace: for this seems more divested of secular ends.
• 5. What you suppose one, mortified to the world, would take.
• 6. What you would advise another to, that asked your judgment.
• 7. What you think an holy man, being asked his judg∣ment, would advise to.
• 8. Generally decree rather against that side, which your sense pleads for, as more grateful to it.

§. 59.

Digr. Of The several more noble, and advantageous Voca∣tions of the Gentry; and of there being two motives of dayly labour; One, that we may eat our own bread (2. Thes. 3.12.) the Other, that we may have to give to him that needeth, and that others may eat of our bread (Eph. 4.28.) That who so needs not to work for the first reason: yet he (if busied in no other imployment more beneficial to the publick) hath it recommended to him for the second. Neither doth a plentiful inheritance, whereby he relieves the Poor, frustrate this Counsel. Since he giveth what is more his own, who giveth of what he getteth; than who giveth only of what he possesseth; and as he that relieves them with the one, doth well, so he that with both, doth better. See Act. 9.39.

§. 60.

6. Conten∣tedness and Indifferency

6. ¹. Contentedness and acquiescence in your present, and indifferency for your future, condition, and imployment, (Eccl. 6.9.)

Digr. Of the ordinary temptations of desiring to change it; from a false conceit, that we shall live with less in∣cumbrances, and temptations in another: That we shall serve God better, or do more good in some other.

2. Reserving (except in order to the advancing of God's Service) an indifferency to all accidents, and success; and reconcilement to all conditions of Life, (rich, poor, active, retired, &c.) and a compliance of mind to all employ∣ments; as if those only, which you are in, complied with you. Who so thus remits himself to God's pleasure, never fails of obtaining his desire; because, he desires only what happeneth; and hath much more chearfulness, because less business, than the dayly contrivers of their Fortunes.

3. For the future, entertaining no designs at all (be∣yond the ordinary imployments of your present Vocation, or someway respecting it); these being the chief causes of great passions, and discontents. Especially not any that looks very far off: desiring always to be, what for the pre∣sent you are; (Quod sis esse velis, nihilque malis). Know∣ing, that (in a diligent and conscionable minding of your present business) the more you put your self (for to mor∣row) out of the guidance, and conduct of your own humane wisdome, the more you are received into the tuition of God's. And by this non-solicitude do avoid, the languishing im∣patience of non-possession, the violence (often not without envy, malice, flattery, &c.) of a prosecution, and lastly, the despair, and misery of a disappointment (as it more often happens) of your desires.

4. Or, if not this, at least entertaining no great designs; none singular, or eminent; but having as many, and as small, as you can, (and these also be rather suspensive, and doabting, desires with remission of the issue to God, than

fixed, and peremptory resolves). For the smaller they are, the less will your passion be after them; and the less the danger of a rival to prevent you in them; and the more they are, the more indifferent will you be to any of them: So that, defeated of one, you can easily transfer your thoughts upon a second; a third; (As for Example: One dubiously proposing with himself, either such an imployment, for doing the more good abroad; or else such a retire∣ment, for better following his own Devotions; put-by the first, he will more easily repair to, and content himself with the second.

5. In the prosecution of your designs (assuredly lawful, where there is no special interest of Piety) going on chear∣fully in two cases especially. 1. Where you find any strong inclinations of your will, and a way much facilitated, and as it were offering it self unto you: For, that our heart, and way is thus prepared, we have reason to presume (in things lawful) is from God. 2. Where you find (though against your inclination) a course that is as it were ne∣cessitated to you (Suppose from the power others have over you, or from the indigence of your fortunes) For our wills may also take counsel of the flesh; and the necessity, we find thwarting our desires, we have reason to pre∣sume is from the ordination of God.

6. Being as ready to desist; especially in two cases. 1. Where, a thing being suggested by others, yet no ne∣cessity presseth you; and, after having also recommended it in your Prayers, there remains an aversion of your will to it. 2. When, there being no aversion of your will, yet your desires find in the prosecution much impediment, and also difficulty. For this, or no way (Revelations being extraordinary) God declares his pleasure unto you: (i. e.) either in averting internally your will; or in ex∣ternally opposing your endeavors.

7. Practising content, and indifferency, and submitting to

God's appointments, in any little displeasures that happen to you, Not thinking any small thing below the exercise of this virtue; for by this often imploying of your quiet∣ness of mind upon quotidian inconveniences, it will grow stronger for greater occasions.

8. Fortifying your self against discontent more especially in the beginning and newness of a misfortune, or change of your condition: Time, and a little accustomance to a new (tho worse) state of life, being a certain cure of all inquietude: Chiefly endeavouring to acquire this indiffer∣ency also for short, and long, life (the thing wherein we use to be the least resigned): A conformity to the Di∣vine Will being a much more acceptable Sacrifice to God, where more difficulty and reluctance of Nature. Which indifferency is more easily acquired by frequent cogitations and discourses of Death and converse with the sick, rendring it less terrible to us; being a thing more strange and sur∣prizing because all avoid the fore-thinking of it.

9. In the discontents also, melancholies, sadness, aridities, barrenness, morosities, disgusts, desolations of the soul; which, in the with-drawings, and absence of the Spirit the Com∣forter, will sometimes happen to the best of men; happen I say from some greater deprivation of present secular con∣tents; from the length of their sufferings; and the re∣moteness of their reward or release; but most commonly, from an indisposition of the body, when the Spirits after much industry are spent, and grow heavy, and dull; or when some cold humors more abound (from whence these dejections are observed to be more frequently towards the Evening;) these desolations being a more special time of temptations from the Evil Spirit: First, Not resolving, or executing any thing, and refusing your own counsel, till such a fit be past. Well considering the Cause; and so neglecting, and not heeding your present thoughts; call∣ing to mind former consolation, and that your mind was

not long since, and e're long will be again, of another complexion. Forcing your self to pray, (St. James's his Advice, c. 5.13.) though you can little mind it. Exer∣cising some act of praise, and loving God, in expressions opposite to your present thinkings (as Cant. 1.3.—2.16. Rom. 8.35.37. the 23d, 25th, or some other Psalm re∣cited.) Meditating on the joys to come. On our Saviour and the Saints persevering in God's Service in the greatest wants of all worldly contents; and joying in these wants, because of a so much greater reward to come. Singing some spiritual Hymn, or Sonnet; which singing will ex∣cite your spirits. Taking up, and reading the Scripture, or some pious Book. Repeating the Beatitudes (Matt. 5.) together with the woes (Luk. 6.) Imploying the mind about any other thing (save minding it self, or that which it is then doing): as in some external occupations, or honest recreations; any way refreshing, and heating your Spirits; Melancholy being of a cold, and dry temper; Only taking heed of not turning aside (to remedy it) to any intemperance, or other unlawful sensual delight. Empty∣ing the Soul of some parts of its sadness, by communica∣ting it to a spiritual friend; who also may infuse into you some of his Comforts. After such remedies used, the evil not expelled, patiently as always, entertaining it for God's, and your sins sake; and making of it to contemplate your own natural we akness.

§. 61.

Digr. Of the viciousness, and malignancy of Envy; and that no good man is liable to this passion; for he that envies another's temporal good, is not yet himself weaned from the world: Or spiritual; doth not truly love God, and the advancement (every way) of his glory: For such will say with Moses, Numb. 11.29. Would God, &c.

§. 62.

2. To your Neighbour.

II. Duties to our Neighbour.

1. All Duties to our Neighbour, more carefully, to be performed (amongst them) to the Godly, and the Mem∣bers of our Saviour.

First, JUSTICE.

1. In doing no Wrong.

• 1. Not defrauding (Mark. 10.19.) Not detracting, and defaming, &c. Not flattering, &c.
• 2. Such things done, making restitution, satisfaction, &c.
• 3. Asking forgiveness of, and suing for peace to, the injur'd.

§. 63.

2. In doing all Right.

1. To those who are set over you (whether Ecclesiastical, or the Civil, or your Domestick, Governors, as Parents, or Masters) dutiful obedience in all things (Col. 3.20.22.) as unto the Lord Jesus (believing most certainly, that it is he that governs, and commands you by them. (Eph. 5.22. —6, 7.) without resisting (Rom. 13.2.) Especially to Parents; to our Spiritual Fathers, our Pastors; and to our Spiritual Mother, the Church. See p.

2. To those you are set over (especially to your Family; and in it as well to Servants, as Children) careful govern∣ment, provision, &c. as being to them in the place of the Lord (Deut. 1.77. —2. Chron. 19.6. Rom. 13.4.) with all gravity (1. Tim. 3, 4.): but without rigor, &c. (See Gentleness recommended to Superiors Levit. 25.43. Eph. 6.4.9. Col. 3.21.): Sparing in Commands; but diligently exacting obedience. So Princes, to make Laws sparingly; rigidly to execute them.

3. To all that you deal with, honest negotiation.

§. 64.

1. In this; 1 Not speaking an untruth. 2 Not speak∣ing

a truth, to deceive. 3 Not concealing a truth, to de∣ceive. 4 Not taking advantage of the necessities, or igno∣rance, the richness, or conveniences of the Contractor. 5 And to the poor shewing some indulgence. Using vera∣city, and Christian Simplicity; avoiding in all things dissi∣mulation, and Hypocrisy; using fidelity in not telling tales; especially in not betraying secrets; (Ecclesiasticus 27.21.24.) En la boca del discreto, lo publico es secreto.

2. Keeping religiously all covenants, and not altered according to after accidents.

§. 65.

Digr. 1. Of the heinous crime of lying, and deceiving. 1. Th. 4.6.

2. Of the heinousness of perjury, and breach of promises, covenants, &c. Even those.

• 1. Made out of fear.
• 2. Or which others have compassed by fraud. See Josh. 9.3. comp. 2. Sam. 21.1, 2.
• 3. Or where others do violate their faith to us.

3. Of God's special vengeance (as it is specially invoked in making them) upon violation of solemn Covenants.

Secondly, MERCY: And Thirdly, LOVE.

§. 66.

1. In doing no hurt.

1. Reverencing the absent, and being very jealous of your behaviour concerning them.

1. Not speaking evil of them, tho a truth, unless noto∣riously known, and in a case of some necessity. Not doing it always then, even when it may seem some way to tend either to their amendment we speak of: Or theirs, we speak to: for this pretence (mostwhat) is only a temptation

2 Lastly, when the faults are such, as, for the offendors, or also for the common, good, are not to be concealed, speaking of them only to those who can remedy them: i. e. to the person that offends, or to the Superior, (and this

with all humility; but not speaking of them to others, least so be introduced a custome of detracting. Of which much silence is an happy cure. Indeavouring still in part to excuse them when you are forced to relate their faults; or when you hear them blamed by others: for so those do who truly love another; (for charitable affections have al∣ways a charitable judgment; and, if we pretend to love our Neighbour as our selves, we ought to excuse him, be∣cause we usually do excuse our selves); And so those do who constantly remember their own infirmities. Besides, that a custome of excusing much, checks anothers male-di∣cency: and men do not so freely blame, and censure, where they perceive it doth not please; and so covering the o∣thers fault rectifies also theirs.

3. When you must speak of them, imagining them pre∣sent, and hearing you; or that you speak to another to relate it unto them. In general approaching when peo∣ple are absent, as it were nearer to flattery; when present, to detraction.

2. Not discommending other men's works, and doings; (Especially not those of Governors) Jam. 4.11. Jude 8.9. not diminishing, or dissembling, their good parts. &c.

3. Not censuring &c. Especially in the points of God's Judgments: Remembring Job; the Galileans; and the born-blind.

Digr. That, ordinarily, no good man is so good, nor wicked man so bad,* 1.2 as men commonly imagine. As is ex∣perienced by much conversation with either, after such an opinion first had of them.

4. 1. Not enquiring into, avoiding the knowledge of, the defects &c. of your Neighbour (who is busy to mark can hardly abstain from censuring) 2. thinking no ill. 1. Cor. 23.3. Not hearing willingly, 4. Not believing ill reports of them. 5. Excusing; 6. Especially never ill interpreting their intentions: never saying, they did

such a thing out of pure wilfulness, despite, and malice. (Mat. 7.1.) 7. Forgiving, and not returning evil for evil. 8. Praying for their forgiveness from God. 9. Loving, and Praying for, them (this being a more special duty of the Gospel.) 10. Especially forgiving Errors; and being charitable to other mens contrary opinions, and judgment; which charitableness cannot well be without an humble, and mean conceit of our own wisdome; therefore towards this difference in opinion we use to be far more uncharitable, than towards vice: Because who agree not in opinion seem to disparage our judgment, and upbraid us of Error; But the vicious render us appearing to our selves the more righteous. Now we naturally tolerate any thing that ad∣vanceth us in our own conceit; nothing, that depresseth us. 11. Not requiring satisfaction for losses.* 1.3 12. In smaller matters not vindicating your innocency aspersed by them. 13. Not relating their faults against you for their disgrace (this being one kind of revenge): talking, afterward, of mens trespasses is a manifest imperfection in our forgiveness. 14. Preparing your self to receive more injury, and loss, rather than contend with them. 15. Seek∣ing for peace to those, who have injured you, with telling them privately their fault. 16. Not envying them (1. Cor. 13.4.) 17. Esteeming them better than your self.* 1.4 18. Submitting not only to Magistrates, but even to one another, out of pure humility (Eph. 5.21. —1. Pet. 5.5. Rom. 12.10.)

Digr. 1. Recommendation of forbearing just suits, and contentions for our right (1. Cor. 6.7. Psal. 69.4.) especially in smaller matters; being sure, that God will make us amends some other way. This rule obligatory to Kingdomes, and States (one towards another); as well as to private men. As likewise States, and Magistrates, to shew all mercy in inflicting of punishments.

§. 67.

2. In doing all Good.

1. There being two grounds of doing good, and exer∣cising charity to your Neighbour. 1. The love of God, to whom our Neighbour hath relation, and whom God hath a care of; and so we also are taking care of him to please God, 2. And particular affections to our Neighbour, from the relations we have to him; or qualities we approve in him, &c; Building your well doing chiefly upon the first of these, for so it will be more sure, and more uni∣versal. And this ground ought often to be meditated on, to excite you to well-doing; and to teach you to love them, as his friends, rather than your own.

2. Returning; 1. good for good, for this is gratitude. 2. Good, from whence no Evil; Humanity. 3. Good for Evil; Christianity: and the first trial, whether our Love to our Neighbour be for God's sake; and such as is commanded. 4. When another's good and yours cross, preferring their good (when considerably greater) before your own; persection. As; your Neighbors great bene∣fit in his goods, or affairs, before a smaller loss, and hin∣derance in your own; your Neighbors life, before your own goods; your Neighbours Salvation, before your life. &c. 1. Jo. 3.16.

Of Alms, and Deeds of CHARITY.

§. 68.

3. Shewing Mercy to all Creatures whatsoever capable of it; particularly those under your command; in using them kindly, providing for them, &c. (See Lev. 25.53. —22.24.28. Deut. 25.3, 4.)

4. Shewing Mercy to your Neighbour; not only for his body, and his estate; but, above all, to his Soul, in any kind you may.

5. Shewing what Mercy you can to the faulty; in not pu∣nishing them (when you are forced to it) with rigour.

See Zech. 1.15. —2. Chron. 28.9. Esay. 47.6. Ps. 69.26.27. Amos 1.3.6.19.13.) nor adding more affliction to misery. Ps. 109.16. Phil. 1.16. Jer. 48.27.

6. Shewing Charity, and Mercy, especially to Saints, in a more careful manner, than to others; (Since all poor do not equally bear the image of Christ; and God's pro∣vidence is especially sollicitous for his servants, (Matt. 35.43. 1. Tim. 4.10. Deut. 11.21. Matt. 10.42.) whose Mercies we are in every thing to imitate, Gal. 6.10.) and, amongst these again, especially and in particular, to his Priests.

7. Addicting your self to some particular kind of Charity more than the rest; that your minding, chiefly, one thing, may make you more beneficial herein to your Neighbour.

8. Your Charity, and Alms; 1. not to be casual, but regular (tasking your self to a monthly, weekly, or dayly, Alms, 1. Cor. 16.2.) 2. Proportionable to your estate at the least; Those as this greater, a twentieth, a tenth part, &c. 3. And this by no means less under the Gospel (which should be more liberal, Act. 2.44, 45.) than that which was commanded by God under the law, (See Deut. 14.28, 29. Levit. 19.10. Deut. 26.12.) 4. Set apart for, and your self seeking out, (not solicited by) the necessi∣tous.

Digr. Of the large proportion of Alms according to mens Estates that was enjoined under the Law.

9. Being very frugal, and thrifty in all other expences, to make the deeds of Charity more abundant.

10. Not making your poverty, while you have in it something to spare (as he hath, who hath something to spend vainly) an excuse to omit almes: Remembering the commended poor widow (Luk. 21.4.) The persecuted, plundered, Macedonians (2. Cor. 8.2, 3.) The day la∣labourers working to have something to give. (Eph. 4.28. 1. Cor. 16.2.) Our Saviour's advice, where no ready

almes, to sell, to help other means wants. Much more, taking special heed, that your lusts rob not the poor; nor yet your conveniences be preferred before their absolute necessities; and the nearer still you are to want, being so much the readier to give, that you may find like supplies in your own approaching poverty.

§. 69.

Digr. 1. Of the much abused Text. 1. Tim. 5.8. spoken concerning Childrens maintaining at home (and not obtruding upon the Church) their aged infirm Parents with necessaries: (comp. 1. Tim. 5.4.16.) And being in general a duty no further, than providing only for ne∣cessaries sooner for Relations nearer: because none are bound to provide more than these for themselves; which is the rule and measure of our duty, and obligation for o∣thers. 'Tis a lawful thing to provide for our posterity ac∣cording to, or also beyond the degree, and quality, of their Ancestors, but far from a duty; and, whosoever's Family is not poor, he doth better, who maketh further provision for the poor, than he, who for his family. And doubtless rich Zacheus did no injustice to his children, in giving half his goods to the poor; nor yet they, Act. 4.34. Nor they, Matt. 19.29. Whose Relatives having necessaries, they were not further careful for their wealth; and minded more their own eternal Salvation, than the temporal abundance of theirs; which abundance also happens most commonly for mens hurt; and the want of which, if it be convenient for me, is so also, for my child.

Digr. 2. Of the ordinary faulty obstructions to Cha∣rity. As maintaining our selves according to our quality. Our being comparatively poor, though we are not necessi∣tous, See Luk. 21.4. —2. Cor. 8.2, 3. Necessary provision, for old age;—for uncertain times;—many children;—many poor kindred; —provision for our Family; —chargeable re∣creations; —false named hospitality, and (truly uncharita∣ble

good-house-keeping, I mean such as entertains the rich, not the poor, feeding not the hungry to satiety, but the full to excess;—debts, but these many times contracted by pur∣chases, or high marriages &c. —The unworthiness and wickedness of those who demand our almes.

§. 70.

11. Not omitting, or slighting the performance of small Charities. Mat. 10.42.

12. Not passing by regardless, but discoursing with poor; and being ready to be informed by him of his necessities; this being an excellent way to force your self to Charity, or to the enlargement of it: the tender-heartedness of many (which God hath given to man) escaping the relieving, only because they will not know, mens wants.

Digr. 1. Of seeking objects, and occasions, of Charity [what the eye sees not, the heart grieves not] and, Of the benefits we receive by objects of misery: That Hospi∣tals, and Prisons (those best Schools of Humiliation) are provided by God, always ready to offer us occasions of deeds of Charity; which Charities are so much greater, then others, by how much the object is more loathsome, and offensive; and the more necessary, because most men avoid them: Eccl. 7.3, 4.

13. If your imployments, or retirement affords you little conversation with the world, committing your alms into the hands of some other pious, tender-hearted, and discreet persons whose publick affairs afford them often occasion to meet, or also deal, with such objects of Charity; As to the Pastor, to a Physitian, or Surgeon, to the Officers ap∣pointed for the Poor, &c.

§. 71.

A Catalogue of many several ways of shewing CHARITY.

I. CHARITIES to the Soul of our Neighbour.

1. Indeavouring beyond all things in this world (and remembring the great reward thereof, Jo. 4.36.) to save, and convert many, or, if but one Soul, that is more preci∣ous than all this visible world to God; to save (I say) i. e. to procure for it, such an infinite glory for ever, and ever: and the most merciful God to be praised by it day, and night, without ceasing, for ever, and ever. What pains of ours can be worthy of such an effect? What thanks will such a Soul, when ravished in such bliss, and delivered from such torments, not give unto us? And how will God love us, for thus procuring his greater eternal glory from more of his Creatures. (Luk. 12.37.44.)

2. In which not neglecting also the least means, attend∣ing to it; tho but the producing of one good thought, in the most abandoned to sinning; that God may be at least in one moment by them (if not glorified, yet) not, or the less, offended; and at least their future torments something diminished.

3. Helping your Neighbour with your Prayers tho un∣asked, especially when he is in any very great distress.

4. Teaching, Catechising, Children, gratis. Especially not neglecting herein those of your own Family, or near Relation.

5. Going into Infidel Countries, or into the most igno∣rant, and untaught, or heretical places of the Christian, to teach the Catholick Faith, and direct the misguided. So also into Hospitals and Prisons on the same account, to the sick, to the abandoned and desperate; which also may be to your self a beneficial Mortification.

6. Counselling the doubting, that desire your advice.

And, In giving any spiritual Counsel, at the same time praying secretly in your mind to God, that he (without whom it fructifies not) would open the heart to receive it. Advi∣sing the party, if still obstinate, to recommend such a thing to God in his Prayers; whose amendment perhaps God reserves to himself. 7. Establishing the scrupulous. 8. Confirming the strong. 9. Encouraging to good works. 10. Advising humiliations to the confident, especially when sick, and striving to beget in them Acts of Repentance and a sense of their Sins; and above all things avoiding the flattering, or begetting security in a Soul, which you think is in an ill condition; and when lying under the hand of God's wrath.

7. Giving no scandal to the weak: And supporting, and tolerating them with all patience.

8. Much compassionating, and condoling the afflicted; (our partaking, nay aggravating, their grief to them much lessening it): And comforting them, tho smitten of God; a temporal stroke many times saving and preventing an eternal.

9. Admonishing, reproving, sinners. Luk. 3.19. And in Reproof using what privacy you can; yet, in company, not forbearing it, when a sin committed before the com∣pany; or, when no likelihood of other opportunity to do it privately. Reprehending rather in the close of your con∣verse, and discourse with them, than at your first accost; and rather at some distance from committing the fault; because such reprehension is less offensive. Not usually reproving without some pre-commendations as to other things: Not reproving the fact without some excusing (at least in part) of the intention, which only known to God is never by us to be judged, or censured. In Admoni∣tion, and Reprehension using the first person, including your self, rather than the second; [We] rather than [You]. [We should, or should not do thus, or thus. We offend

God in doing so and so]. Or sometimes, using the third. [Men ought, or ought not, &c.] And in mentioning their faults delivering many times what you have to say rather as from a third person [some say: It is said; I was told, &c.]

10. Correcting the refractory, when having authority to do it.

11. Quitting men of their fears; fear being many times a great torment.

12. Reconciling Enemies; and arbitrating and taking up differences between friends: And procuring as much Cha∣rity (the greatest virtue) as you can between all men; This being the greatest deed of Charity.

§. 72.

II. CHARITIES to the Body.

1. Feeding the Hungry. Cloathing the Naked. 3. Warming the Cold. Relieving with money, or rather (for Money is often mis-spent) with victuals or cloths, or in cold Seasons with fuel, a certain number of poor at your door on certain days; or also sending such alms to their houses. Providing a private receipt for Tickets, where the more bashful poor of honest families reduced to poverty may make known their wants, and so be relieved En∣tertaining some poor at your table on certain days; and exercising some acts of humility with, and toward, them. In all supplying of the Poor's corporal, endeavouring also to relieve their spiritual, Necessities, (as if their alms were made their wages for saying our Lord's Prayer, Creed, or some part of their Catechisme); where more secular wants, there being commonly also more ignorance and poverty in Spiritual things.

2. Visiting, tending on, the sick; especially the poor and helpless (those in Hospitals, or in Prisons, &c.) providing necessaries for them, Physitians, a stock of usual remedies for their diseases; praying with, reading to, them; and

helping any way their repentance in a time when Souls are most humble, pliant, and best wrought upon; and procuring by all means their dying in God's fear. Especially not rashly comforting the sick with Hopes of their recovery; whereby they may be hindered from a due preparation for their death; or at least, lose the benefit of their sickness, in their performance of the Acts of Humiliation, Confession, Contrition, Prayer, &c, for which God sends it.

3. Visiting Prisons (and that with all indifferency to the distressed there, that you may have a greater reward); Relieving their present wants; providing necessary helps in their Sickness; the Divine Service to be celebrated a∣mong them; and other needful instructions in Religion. Making collections for their debts; and purchasing their freedome when in restraint for some smaller summe. Hear∣ing their complaints; and interceding to those to whom their sufferings relate: soliciting their business where any injury seems done them; Expediting their tryal; and procuring a release or moderation of their punishment. And accustoming your self to be frequent in such houses of mourning and mortifications, and where your self also may incur some sufferings.

4. Especially visiting the sick that are hopeless of re∣covery; Prisoners and Malefactors, after condemned to dye: Moderating their sorrows, and despairs; helping their repentance; Inviting them to confession; and direct∣ing them how to make it; especially, in respect of wrongs to their Neighbours; instructing, where need, their ig∣norance; accompanying them to the place of execution; and using all means to guard them from the Temptations of the Divel, in that most perilous hour; hoping that a broken and a contrite heart God will never despise. If no way fit to do such office your self, procuring some Holy man, who abounds in Charity, and Humility, to assist them in such extremities, and to comfort and prepare them for a pe∣nitent and happy end.

5. Furnishing and maintaining Apothecaries shops a∣bounding with all sorts of Druggs, Compositions, and Reme∣dies for all sorts of Diseases gratis for the poor within such a parish, or larger Circuit. Or (which is the practice of many charitable Ladies and Gentlewomen) making a plen∣tiful provision of such Medicines, Cordials, Balsomes, in your own house, for their relief, according to the directions of the skilful.

6. Redeeming Captive Christians.

7. Entertaining, and furnishing necessaries to, the stran∣ger, and traveller, Luk, 10.33.

8. Burying the Dead; i. e. taking care of the decent burial of their body; preserving of their good name; and doing those favours in their unperfected affairs, which you would do for them if yet living; and which you would desire, after your decease, others should do for you.

III. CHARITIES to Him in his Estate.

1. Lending Money without Interest, and tho with ha∣zard of losing it (Matt. 5.42. Deut. 15.8, 9.24.13. Eccl. 29.8, 9. Luk. 6.35.)

2. Forgiving debts to the necessitous; Remitting for∣feitures, and other your rights.

3. Delivering the Poor from his Oppressors; and defend∣ing his (just) cause against the rich and powerful. Esai. 1.17. —58.6. Psal. 82.4.

Digr. Of our obligation under the Gospel toward all Christians equal to that of the Jews toward their Brethren; i. e. those of the same Nation. And, of the plentiful Alms enjoined to them by the law of Moses.

IV. CHARITIES more Ʋniversal.

1. Building or repairing houses of God's Service. High∣ways,

Bridges. 2. Endowing Churches wanting Meanes. 3. And more Ministry in great Parishes, or necessary places.

2. Furnishing Divinity Lectures; Catechists for Chil∣dren; Readers of the Divine Service dayly in Churches, especially those in greater Towns.

3. Erecting Schools of Learning, with Orders of a strict Discipline; Colledges of Retirement from the world, with a more strict, frequent, and orderly, practice of their Devo∣tions, and Sobriety of diet. And these for both Sexes be∣ing single persons, with clausure, if need be for the women. And it seems tending much to many mens Salvation, if these Colledges were instituted not only for receiving the Aged, or Insirm, but young persons also in whom the crosses, troubles, or vanities of this world have wrought the same inclination to a retreat from it, as old age, or diseases have caused in others. For if any extraordinary happiness may be thought in such a life freed from cares and attent to their Devotions, why may it not be enlarged to others besides these? Younger, I mean such as shall contribute the value of their charges without damaging the Founda∣tion. Which also may occasion to the wealthy a pious di∣stribution of what they have superfluous. Always, pro∣vided, that, besides the practice of their Devotions, they have some imployment for spending their time profitably for themselves, or others, and be observant of the laws of the place, and the Injunctions of their Governours there: in whose power it may be to eject the disorderly.

4. Erecting Hospitals for the sick; Or among these, for the Incurable: For the decrepit, lame, blind: For the di∣stracted; For poor children, orphans, or abandoned, or not maintainable by their poor Parents; These to be taught to write and read, and their Catechisme, and afterward to be bound apprentices; Or those of better parts and more capa∣ble of learning to be maintained in the University, and

fitted for the Clergy. For poor Girls, after their education to be provided of a Dowry for their Marriage. For poor women with Child in order to their decent lying in and de∣livery. For Widows. For Wives ill married, forsaken, and undone. For Infants exposed &c.

5. Endowing Religious single-persons, for visiting the sick, poor, imprisoned, and relieving their wants; for attend∣ing Hospitals. Women, for teaching Children gratis to read.

6. Setting up Monte-Pios; Banks of Money to be lent out to poor Tradesmen or others, with pawns, or other se∣curities given, that the Stock be not lost.

7. Employing the Idle, in setting up Manufactures, and working-houses for them.

8. Putting forth Children to honest Trades, and bind∣ing them Apprentices.

9. Paying Dowries for poor maids marriageable; espe∣cially those more comely or beautiful; and so providing for their Chastity.

10. Translating, printing, publishing, and bestowing on the necessitous, Books of more singular Piety, and Devotion.

Digr. 1. Of the great benefit, as the advancing and im∣proving of Charity in any of the Kinds forementioned; of Sodalities or Confraternities of pious and devout persons, Clergy or Laicks, and especially, of those that have a nearer relation and correspondence with one another, in being of the same Office, Trade, or Profession. Which association may many ways more promote the foresaid pious design, than single persons can, by making a greater stock of Charity∣monies; by having many eyes to see, and hands to relieve, the necessitous; by inviting and incouraging and countenan∣cing one another in such acts of Mercy; and attracting those, who are led by example more than their own choice and affection thereto. By having meetings at certain times for consulting about such affairs, wherein the prudence of a few may be serviceable to the whole; and electing

out of their number certain persons more intelligent and fit and disengaged for the distribution of their Alms: Such a Body being also more obvious for the distressed their ma∣king known their. wants; and more secure to whose care and overseeing the charitable may commit and leave their benefactions.

Of the like Sodalities of Ladies and Gentlewomen, usu∣ally the more compassionate and tender-hearted Sex; And the Graces and Virtues of a few thus diffusing themselves and alluring many others into the same charitable engage∣ments.

Of Confraternities in several Trades for relieving the ne∣cessities of those of the same company; who, through many Crosses, happen to be decayed in their Estates.

Digr. 2. Of the many opportunities, that Divines, Physitians and Lawyers more especially have for helping and assisting their poor Neighbours as to their Souls, Bodies and Estates. The first, in catechising the ignorant, visi∣ting and comforting the sick, or imprisoned, especially when near their end; instructing them, administring to them the Sacraments, and preparing them for a good departure out of this world. The second, in gratis affording them his ad∣vice and remedies for their Diseases, and especially making known to them the state of their sickness, if dangerous or hopeless for their better preparation for death. The third; in affording his Patronage to, and gratis pleading and de∣fending their cause, when just; and when it otherwise, disswading them from contention: and in arbitrating dif∣ferences among Neighbours, and preventing Suits and ex∣pences at Law.

And that these Professions are much recommendable to the Nobility and Gentry not in order to gain, but to such deeds of Charity.

Digr. 3. Of the nobleness of Charities done not only to the present, but future Generations, and (perhaps) lasting to the end of the world.

Digr. 4. Of the great power with God of all good deeds done to our Neighbour (whether it be in our remitting their trespasses, or relieving their necessities.) And of the special promises made to these Duties in the Scriptures (God making our goodness a rule unto his; and doing unto us at the same time, as we do, or wish unto, them): Pro∣mises of;

• 1. Remission of our Sins.
• 2. Deliverance from Evils; as from Sickness, Want, Enemies, &c.
• 3. Temporal happiness: to us; to our seed; (Amongst other Benefits, the Alms given of some portion of God's gifts sanctifying to us the use of the rest, Luk. 11.41.)
• 4. Life Eternal.

Digr. 5. Contrary. Of God's shewing no mercy to those, who shew no mercy to others.

Digr. 6. Of the unacceptableness with God, and inutili∣ty of the good deeds of those, who do not purify themselves from the continuance in any mortal sin.

§. 75.

3. To God.

III. DƲTIES to God.

1. Honouring, and loving, Him above all things; and doing every thing you do for his glory, and to please Him.

* 1.52. Exciting this Divine passion of Love towards God the Father, and our Saviour, especially by the frequent con∣templation of his perfections, beauty, wisdome, goodness, love, and mercy to you, and that in as many particulars as you can remember.

Digr. 1. Of the beneficial alternation of the Acts of Fear, and Love, to be prevalent in us according to the often change of our present condition; which is variously affected towards God; and now terrified by his justice; now ca∣ressed by his mercies. (2. Cor. 5.11. Heb. 12.28. Phil. 2.12.)

3. Never speaking of, or naming him, but in serious mat∣ters, with great reverence: (Ecclesiasticus 23.9.) and re∣taining still a spiritual bashfulness, and modesty, toward the heavenly Majesty.

4. Reading, hearing, (whether this in publick, or in private, discourse) reciting, his Word, with a special de∣votion, and affection.

5. Doing all your things (as much as you can) only for his glory; and this with the more readiness when things seem in any opposition to any your temporal good (for this is thank-worthy): Or, when they are not; yet then having no regard (as much as you can) to your own temporal bene∣fit: Else, other ends of your own, being joyned with that of his glory, are commonly (tho unobserved) by us pre∣ferred before it; and such means are oftner chosen, that conduce more to this, than to that: tho this foolishly; for, whilst we look only after God's good, he takes so much more care (and this surely more effectual) to ours.

6. Doing (which necessarily follows from the former), of many things, that which still tends to his greater glory, whilst you endeavour to make all things, besides his glory, indifferent to you.

7. Renewing an actual intention of his glory before every particular action (else, notwithstanding a general devote∣ment of all your works to him at the beginning of the day, nature will frequently relapse to minding her own good): which actual intention will help us to undertake still greater things for his glory; and to desert all those actions, which serve not, or less, unto it.

8. Procuring his praise from others; in shewing, or pro∣claiming, any part of his wisdome, or his works; and in ac∣customing your self to attribute constantly all good things, and that in the smallest as well as greater matters, unto him (since he certainly doth all good). And especially (since, in this his dayly working all good, in and by us,

many yet do rob him of his due glory, to get some to them∣selves) taking heed (in your doing any thing commended) to procure his praise always, rather than your own; and, when any applause comes to you, presently, to offer it up to him; remembring how Herod was stricken, for not giving God the glory the people gave to him. Acts. 12.23.

9. Procuring his outward, and visible glory, in reverently observing, celebrating, adorning, things amongst us, that have more special relation, and dedication unto him; (as places, times, persons, holy,) and the publick service of him, in and by them; for all these things excessive love naturally doth.

10. Often comparing the acts of your love to him, with those of his love to you; and the meanness of your service, with the greatness of your Lord; comparing his perfecti∣ons, and your defects. Considering what a thing any man is to Angels; what Angels to him; what you amongst those multitudes of worthies amongst men, on whom he may place his love; and then concluding with St. Austine: Quid tibi sum ipse, ut amari te jubeas a me; & nisi faciam, irascaris mihi?

§. 76.

II. Believ∣ing and Ho∣ping in him.

II. 1. Believing, and hoping, in Him, In all purposes honest (though temporal, and those of small consequence); But especially, in spiritual; whether concerning God; your Self, or your Neighbour. (See Ps. 37.3.5.7. —55.22. —9, 10. —27.14.) Where you have no private secu∣lar interest, and purity of conscience; And in matters, of greater difficulty; and where, as there is great reason to undertake, so little humane likelihood to effect, them: For to hope in him, where affairs are prosperous, and where there is another hope besides, is also the worldlings hope. (Job. 13.15. Ps. 27.3.)

Digr. 1. Some degree of want of Faith, the chief ob∣struction of all good, and heroical, resolutions.

§. 77.

III. Wer∣shipping him.

III. 2. Worshipping him. First with Prayer. In which 1. For our selves.

1. Confession of Sins.

* 1.61. Meditating on hell, the punishment thereof; and im∣ploring pordon.

2. Making your Confession of Sins very particular; and not such, and so general, as the most righteous person in the world may truly say it after you. Canfessing more specially your last sins after more promises of reformation. The sins of the present day. Some former greater sins of your life, that more burden your conscience (which ought continually to be remembred before the Lord, Psal. 51.3.) Not only known sins forsaken, but all those actions in which for the present by some excess or other vicious circum∣stances you doubt, whether you may not have offended him, desiring his further illumination, and remembring Eccl. 9.1. and 1. Cor. 4.4. and professing a ready mind to alter what in them you shall know to be displeasing unto him.

3. Begging grace of God, to know all your sins, and de∣fects; that you may remove out of his sight whatever offends him.

4. Using several ways of helping to call them to mind. By running over and examining 1. The Ten Com∣mandments. 2. The Apostles Catalogue of Sins (Gal. 5.19. Rom. 1.29. Rev. 21.8 &c.) 3. The three faculties of the Soul: Memory; Ʋnderstanding, Will and Affections. 4. The five Senses, and the Tongue. 5. The three ways of sinning, thought, word, deed. 6. Against God, our Neigh∣bour, our selves.

By reviewing the whole course of our life; (according to, the time (year after year); places of our abode; So∣cieties, we lived in; imployments, we have followed. &c.

5. Staying our meditation longer on those heads, which have been more transgressed by us.

6. Reviewing at certain times the greater sins of our former life written down, and afflicting our Souls for them.

Digr. Of the benefit of the often remembrance, and re-confession of old sins.

§. 78.

2. Thanks∣giving.

2. Thanksgiving and Confession of God's mercies. 1. Me∣ditating on paradise, the purchase of Christ's merits for those who serve him, and giving thanks.

2. Imagining all God's, and our Saviours, benefits, as particularly done for you; Or, considering them to you, comparatively to many others, who enjoy a less portion of them; or perhaps suffer things contrary unto them.

3. Considering our Lord not only as man, but as God, in all things he did, and suffered, for you. which will make them still greater unto you, as his person is; and will produce great reverence, adoration, fear, love, admiration, and praise, in you.

4. Dedicating some of his benefits still to his service in giving something to his poor, or using some other acts of Charity. Especially after any extraordinary favour re∣ceived (2. Sam. 24.24.)

Digr. Of the horrible crime of Sacriledge, or robbing God of that which others have given unto him.

§. 79.

3 Petition.

3. Petition. Confessing to him 1. your necessities, and wants, spiritual, and temporal; your infirmities, and pre∣sent condition, for every thing; (even as if he knew them not, except from your relation; but indeed, that you may the better know them, and may become affected according∣ly, Psal. 142.2. Jer. 11.20. —2. King. 19.14.) and so imploring his grace, speedy assistance, succour, &c.

2. In these requests, remembring, and repeating unto our Lord his own words, his promises, his life he led here &c; as if he had forgot them; but indeed to strengthen more your faith, in them, and adherence unto him. Thus

Nazianzen (Orat. 11.) describes the earnest devotion of his sick Sister. Gorgonia.—Ad altare cum fide procumbit; eumque qui super ipso honoratur, cum ingenti clamore invocat, omnibusque nominibus appellat, atque omnia ea, quae unquam mirifice gesserat, velut in memoriam ei revocat &c.

3. Beseeching him as for external necessities, so for your internal; for the good motions of our Soul (which seem most in our own power, but, in which, indeed, we no less depend on his help, 2. Cor. 3.5.) for giving us affections suting to our present duty, joy, sorrow, tears, &c; pray∣ing against our will, to be made willing; and to wish, first, that we may will: Imagining our understanding, as that of a natural fool's, and every moment receiving new light (as we beg it) from him.

Digr. That the abilities of the understanding, and will to any good, are infused from God; and bestowed, upon Prayer.

4. Sanctifying the use of every creature to you, by Prayer, and by the imploring of his benediction.

5. Observing, in all temporal Petitions, much mode∣ration, and indifferency.

§. 80.

4. Praise.

4. 1. Praise and Confession unto him (abstracted from our own particular obligations and relations to him) of his excellencies.

2. Contemplating, praising, glorifying, admiring, the in∣finite treasures of his purest holiness, wisdome, goodness, and the rest of his attributes, and benefits general to all his Crea∣tures; Mankind; Christians, and his Church.

3. Yielding a distinct Doxology to God the Father: to the Lord Jesus; To the Holy Spirit; running over their se∣veral benefits, and offices.

4. Giving (always) this part of Praise, and Thanks∣giving a due share in your devotions. Knowing, that God is much more delighted in our praising, than in our praying

unto, him; this being done for his glory, the other for our benefit. And that you have many more blessings (considering your unworthiness) for which to praise, and thank, him; than wants, (not considering your lusts) for which to pe∣tition him. And that careless thanksgivings make success∣less requests. Lastly knowing, that this part of your devo∣tions especially conduceth to the begetting, and nourishing the love of God (i. e. the utmost top of man's perfection) in you.

§. 81.

5. Acts of love, aspi∣rations; ob∣lations; u∣nion; &c.

5. Resolutions of serving him better in those duties, wherein you find in your self the most, and the last, de∣fects; and Resignation, Consecration, devotement of your self, and all yours eternally to his service: and the making an oblation to him, of all your (i. e. his) gifts, Christian acts, or sufferings; of your Saviour, and his sufferings, and merits performed for you; uniting, and annihilating your self wholly into his will; rejoycing wholly in him; and in the joys to come with him.

§. 82.

6. Intercessi∣on.

1. For others.

6. 1. Intercession, Thanksgiving &c. (Ps. 119.136.139.158. —35.13.—2. Cor. 1.11.) Especially for our fellow members, the Saints. Act. 12.5.12.

2. Intercession in publick Prayers, is the more effectually, and also the more zealously performed if it be not only general, but particular 2. Tim. 1.3. namely for such a per∣son, friend, family; applying the General intercessions in such publick Prayers unto them.

3. Using intercessions for others, not only in a short re∣membrance, but in the same length, and importunity, and form of prayers, as we use for our selves. In them ei∣ther changing [me] into [us] intending, and including such a one particularly, together with your self; or chan∣ging [me] into [him] praying for him singly: Either

by saying the Lord's Prayer for him, or any other. As—forgive him his trespasses—Lead him not into tempta∣tion &c; And it is a singular Charity not to desist from such Intercessions (tho these unasked) so long as we know such person hath need of them. Jam. 5.16.

Digr. 1. Of the benefit of other men's prayers for us; and that they are very much to be desired. Even those of inferiors: —Especially those of Saints; and those, of the poor; who are in many respects nearer allyed to God.

Digr. 2. Of God's hearing the Prayers of some other men (more holy) for us, when he will not hear our own; and his directing sinners sometimes to procure some others to pray for them, that he may grant their requests. Gen. 24.7.17. Job. 42.8, 9.

Digr. 3. Of God's frequently blessing sinners for other mens sakes, who are righteous.

Digr. 4. Of the benefit of intercession to the Interceders. Besides God's returning our good wishes for others upon our selves (Matt. 10, 11.13. Psal. 30.13.) This mentioning of them, and their necessities before God, rendring us also more tender-hearted, and ready to help them: for, with what face can we beg of God to be good to them, when we can, and do refuse to be so our selves.

The Benefits of Prayer.

§. 84.

The benefits of Prayer.

1. The great power of Prayer with God (and the rich pro∣mises made to it in Scriptures) even in temporal requests, and these the smallest.

* 1.71. God's Spirit, especially, assisting Us in Prayer.

2. God's extraordinary favours, illuminations, visita∣tions, usually either in, or presently upon, the time of Prayer.

3. The fruit, and effect of Prayer many times, not sudden,

but after many days, and long petitioning. Eccl. 11.1. Jer. 42.4.7. Act. 12.5.6. where the Church's Prayers not answered till the night before St. Peter's execution 1. Pet. 5.6. Eccl. 7.8. And St. Monica's Prayers for her Son St. Austine were not answered, till, first, many years spent in them. Not hapning, that way, or by that means, we ex∣pect it. And often hapening with great intertextures, and artifices of second causes, which hide to the inobservant the agency of the first: Tho in which the less his power and force appeareth, the more doth appear his divine, and wonderful, and secret, contrivance, and wisdome.

4. Upon the requests of your prayers comming to pass, by the agency of second and ordinary causes, taking heed of conceiting these rewards of Prayers to be the effects of the ordinary Providence; and of translating your thanks, from God, upon his instruments; and, unless he work singly, of thinking he worketh not at all. But especially acknow∣ledging his more immediate hand in four cases: 1. When his visitations and answers (tho by second causes) happen upon the instant of your Prayers. 2. Or, in the very point, and exigent of your necessity. 3. When you find (beyond your expectation) an extreme facility in the pro∣secution of your desires. 4. Or, a continual victory in the midst of many difficulties, and oppositions. 'Tis a safe error (if any dares call it so) in attaining things (known certainly to be good) to impute too much rather than too little to God's hand in it: by which you give him the more praise; and, in gratitude, bring forth more obedience.

5. Upon the requests of your prayers (and those long, and earnest) successless, taking heed especially then of the surrepency of some degree of unbelief. As; the imagi∣ning, that God hears not, minds not, Prayers, (or not yours, a Sinner); or that he hath made o're all our affairs to the contrivance of humane wisdome, and the ordinary course of second causes, &c. But most assuredly assuring your self,

that his Majesty himself hath heard, and also hath rejected, your request in this, either because he intends to give it you better in some other way; or because it is some way hurtful, and inconvenient for you: or because you are yet unworthy (offending him) to receive it: or because, he hath absolutely otherwise decreed to dispose of things; and this is one of those his purposes, wherein he is not to be swayed by Prayer, (as especially, for not sending tem∣poral crosses here to those, whom he means to glorify here∣after): therefore we find some requests denyed even to the greatest Saints, tho importunately begging them; To Moses, Deut. 3.24. David, 2. Sam. 12.16. Jeremy, Ch. 7.16. St. Paul, 2. Cor. 12.8. Our Saviour himself. Matt. 26.39. And therefore St. John limits God's grants to things asked first according to his will 1. John 5.14. Which will also our Saviour interposeth Matt. 26.42; and the Spirit also hath a regard to Rom. 8.27. But, the longer God denies you in any thing that after well ex∣amined seems to you necessary, the more do you humble, and reform, your self, and continue to ask him.

6. Signs that God doth or will hear us. Great confi∣fidence in making our Prayer. Great quiet, and consolation of mind, and courage to attempt a thing; Or strong hope to receive it rising in us upon, and after, prayer.

7. The ordinary conditions that Prayer may be effectual.

§. 85.

The ordi∣nary condi∣tions, that it may be effectual. A strong faith and Confi∣dence in God, &c.

1. Faith, and Confidence, not only that God can (Mat. 9.2.) but will, perform our request; will, if there be no defect on our part, and the request be for our good; but this our good considered together with the greater ad∣vancement of God's glory, (which thing since we cannot certainly know, neither may our perswasion of receiving our petitions be absolute; else our perswasion will some∣times be false. See 2. Cor. 12.8, 9. Where the Apostle, not destitute of this faith, yet received a Denial, See 2.

Sam. 12.16.22. Matt. 26.39.) And such confidence we should have especially, where humane hopes fail, and we have nothing else, besides God, whereon to rely, (See 2. Chron. 16.8. Matt. 9.22.28. Mark. 11, 24.—9.23. Act. 14.9.—3, 4. Matt. 15.28.—19.26.—13.58.14.30, 31.—21.21. Mark. 6.5.—9.23.—1. Tim. 2.8.) This faith being required, and rewarded, by God, because it is a great giving of glory to him; both to his power, as we believing him able; and to his goodness, merciful; and to his truth, and promises, faithful.

2. Much patience, importunity, and perseverance in our devotions, (the continuing of Prayer still rendring the Soul more and more capable of what it petitions for) and constant dependance on God, and waiting for an answer (Ps. 27.7.14.); and, in using means and prayer, reli∣ance on prayer, not the means.

8. Concerning the grounds of Confidence.

§. 86.

1. In respect of the Person prayed to; God.

1. The believing His particular providence over all af∣fairs, and continual agency in sustaining them. The alike easiness, and faisibility of all things unto him; and the granting of our requests no more trouble, or difficulty, to him, than the denial. His extraordinary working many times contrary to the course of natural causes, and inclina∣tions of free Agents, for the sake of men's Prayers.

§. 87.

Digr. 1. Of miracles, not ceased: tho, from the decay of holiness in general, and particularly, of great mortification and frequent devotions, they are much rarer than formerly; And (since a strong faith, and confidence in God's power, and goodness is required on our parts to the doing of them) in some places the opinion that they are ceased (which is op∣posite to such a faith) is a great cause that they are ceased.

Digr. 2. And these done all by Jesus Christ. And

usually by the instrumency of his Saints, or Angels; which Angels if there were not a particular providence (upon the Saints prayers and necessities) controling sometimes the common course of Nature, and some things executed here by these other agents, different from it, why are they said to be ministring Spirits, sent forth for to minister to the heirs of Salvation? (Heb. 1.14.)

Digr. 3. Of a special Faith, with respect to the effect, ordinarily required to render us capable of receiving any miraculous or supernatural effect (perhaps that faith; viz. for receiving miraculous favours named 1. Cor. 12.9. the faith of doing miracles being set down verse 10.) which faith though it seems to be a more extraordinary gift of the spirit; yet as all other gifts (1. Cor. 12.31.—14.1.) it is to be requested, and to be pursued, and fortified, with our en∣deavors; the concurrence of which (in a manner we know not) God requires to his graces (See Mark. 11.24. Matt. 21, 22.—1. Tim. 6.8. &c.) else the exhortations, unto it, were vain; the reprehensions, for the defect thereof, causeless.

Digr. 4. Of the Faith of one (in respect of these mi∣raculous effects) very beneficial to another; as, of Pa∣rents for their Children, or one Relation for another (See Matt. 8.8, 13. Jo. 4.50. Mark. 2.4, 5. Matt. 15.28. Jam. 5.15.) those who are to receive such favour at least non ponentibus obicem by strong acts of unbelief.

§. 88.

2. In respect of the Person praying.

1. His living an holy, and sanctified life, (God not hear∣ing the Prayers of Sinners: Quae spes est, nisi de aliqua con∣scientiae bonitate? Sinners (i. e.) such, as remain still un∣reformed, and do not as yet address themselves to the works of repentance.) Especially his abounding in works of mercy (God chiefly to such returning all mercy.)

2. In his praying exercising a great humility, (and this perhaps expressed by some mortification: See this done

by Kings, 2. Sam 7.16. —1. King. 21.27. —2. King. 6.30. —19.1.) and sense of his own unworthiness of any of God's favours; casting himself wholly upon his bounty, and the many promises made of hearkning especially to the poor in spirit (See Dan. 9.18.7, 8, 9. Jam. 4.6 com. 5. Esay 66.2. comp. 3. Psal. 34.17.18. —51.7. Esay. 57.15. Gen. 18.27. Judg. 6.39. Prov. 28.14.)

3. His diligently calling to mind God's former mercies to him, or to others like him, for the strengthning of his faith, and hope; according to which God, many times, worketh Rom. 5.4. Psal. 116.1, 2.—2. Cor. 1.10. Luk. 22.35. Psal. 78.4.2.43.

4. His expecting all things only through the merits of Jesus Christ; and asking them in his name.

§. 89.

II. The Be∣nefit of the exercise of Prayer up∣on our selves

1. Making us blush, not to joyn afterwards our en∣deavors with professed, unfeigned, and fervent desires; Excellently preparing and softning the Soul for the re∣ceiving any grace. Nay, by a powerful excitement of the Holy Spirit in us (which also formes our Prayers), work∣ing such spiritual graces in Us in the thinking and contem∣plation of them; and it self planting those holy inclina∣tions in the Soul, whilst it passionately sues for them. Every fervent Prayer to God being also a strong exhorta∣tion to our selves; and all earnest petitioning that we may, being at the same time a consideration, that we ought, to do such things: and at once both working, and begging: So that he that can bring himself heartily to pray for any spiritual grace, hath begun to possess it.

Digr. 1. Of the indefatigable practice of this duty by our Lord and by his Saints: who well perceived the rich fruits thereof.

Digr. 2. Of strengthning and rendring more preva∣lent with God, in matters of greater concernment, our Prayers, by adding to them Vows, and Alms-deeds, and corporal Mortisications.

Notes

• * 1.1

  1. Right or∣dering of the judgment con∣cerning Good and Evil.
• * 1.2

  1. Cor. 13. Charity thinketh no evil— re∣joiceth not in iniqui∣ty—hopeth all things, believeth all [good] things.
• * 1.3

  Seek•• not her own— beareth all things.
• * 1.4

  Envieth not: is not puffed up.
• * 1.5

  1. Honour∣ing and lo∣ving Him above all things.
• * 1.6

  1. With Prayer. 1. Confession
• * 1.7

  1. The great power of prayer with God.