§. 11.

COncerning these Counsels, by way of Introduction Consider; That you are obliged to the observance of all God's Precepts, and Commands; and that, as the Reward is very high, eternal life; so these Precepts are very pure, and contrary to carnal, and secular, Lusts. Now, many Counsels there are, delivered by our Lord, by his Apostles, by the Saints of following times, in the observance of which Counsels (though recommended on­ly, not enjoined to any) the Precepts are much more easily kept, because such Counsels, practised, put us out of the occasions, and temptations, of sinning; but without these Counsels much more difficultly the Precepts observed. Because such persons, retaining still the temptations, en­gage themselves as it were upon a perpetual Fight, that they may not fall into the Sin; in which as the Victory is very honorable, so the Battle is very hazardous (for their Enemies, being thus allowed all the advantages, and preparations, they can make against them, without receiving any disturbance therein, are hereby very much strengthned): and Experience shews, that the most of such Combatants lose the day; and little Apology they can make for themselves, since they choose to work out their Salvation rather with such pain, and uncertainty, when they are shewed a way to do it with much ease, and security. A difficulty indeed there is also in the Counsel, but it is only at the first, namely resolutely to accept, and embrace it; the practice of which Custome [Page 36]afterwards renders most easy: but the difficulty of a­voiding Sin, where the Counsels are neglected, and all temptations, and occasions indulged, is perpetual, and never at an end.

§. 12

Again; there being a certain Latitude in all Christian Vertues, and Duties, (amongst which also I number our repentance, and humiliations for Sin), in which you may go so high, as that the degree, wherein you perform it, as to the quantity, frequency, &c. is indeed, for encoura­ging our best endeavors, by the Divine wisdome allowed, commended, or (if you will) required upon the title of perfection, and lastly highly rewarded; but, out of his mer­cy to our weakness, is not strictly commanded upon the forfeiture of our being any longer good, or vertuous; nor the omission of them punished. So, on the other side, you may go so low, as that the degree, wherein you per­form it, as to the quantity, frequency, &c. is the most inferior, that the Vertue, to exist at all, can admit; and further than which if you descend you fall short of it, and break the Precept concerning it, and commit a Sin. Again; The bounds of this lowest degree, less than which transgresseth the Precept, being also very uncertain, so that it is hard to say thus much done, if no more, is suffici­ent, as it may be certainly concluded of the higher de­grees, that the more the better; I say from these Con­siderations, a wise man would rather have something over, than something wanting; something of what is in Consilio only, than fall short of what is in Praecepto; and not to divide a hair in his obedience, and choose to walk still upon the brink of Sining. And this especially; When as the most of men, upon what confidence I know not, but de facto so it is, fall short of Salvation; See be­fore §. 5. n. 3. And again; Whenas we shall not lose a mite of the over-measure we make for attaining heaven, [Page 37]which shall not have its peculiar reward ( Eccl. 11.23. Say not, what profit is there of my service, and what good thing shall I have hereafter): When as all the Contest is, whe­ther we should love God so much more, who so with­out all measure loveth us; or how far, sinless, we may love the world, [i. e. God's Enemy]. When, at least as to one main matter, Repentance, and Humiliations for Sin, perhaps our past offences have been so high, as they also require an excessive proportion of Penitences, and self-revenges: Lastly; When as the Saints, that have gone before us, have walked in all these Counsels, and thought this perhaps little enough to preserve Innocence, and gain Heaven: Nay, When as our Lord took this way, without any need, on purpose to recommend to us his own Example. Go on then; If you keep the Precept and stand firm, all is well; but if you fall and miscarry, know that, because you have despised her Counsels, Wis­dome will laugh at your Calamity; And, That, if you stand and all be well to you, keeping the Precept, yet to those, who keep the Counsel too, all shall be better. For the higher degrees of the Precepts, or of those vertues that are in Precepto (as for Example, the higher degrees of temperance) are Counsels: which, though, not observed they bring no guilt; yet, practised, they are highlier re­warded. And, besides this, the observance of the Coun­sels in one vertue very much conduceth to the perform­ance of the necessary Precept in another (as the higher degrees of temperance, to the observance of necessary Chastity:) And hence, upon a double account, are Coun­sels recommended to your Christian Practice; both, as disposing you more easily to keep the Precepts, and as in themselves rewardable beyond them; and, as to both these, may advance your Perfection.

§. 13

The Practice of a holy, and spiritual Life chiefly con­sists in these four.

• 1. Humbling, and judging, and taking revenge on, our selves for our sins past.
• 2. Ʋsing all means for subduing and preventing sins for the future.
• 3. Diligently practising all Christian Duties; or doing good.
• 4. Willingly undergoing all afflictions for Christ's, and our Duty's sake; or Suffering evil.

Counsels, Counsels. for the more facilitating, and advancing, the performance, of these Duties; and especially, of the two first.

§. 14

§. 15.
In the Par­ticulars.

§. 16.
2. And Repu­tation.

1. And as for Honors, Preferments, and Offices; so, for Reputation, and a Name (which we may seek also, even in the not-seeking the other): Keeping ever a strict watch of not being tainted, at least, with this most subtle Evil; never suffering the praise of men to be a motive to you of undertaking any Action. The praise of men, a thing so little worth; which is but of a few of them only; in some Corner only of this lower world: most of these too of little judgment; and this perhaps mis-informed, or partial (as is the praise of friends); or dissembling, and praising only from the lips outward, when the heart de­spiseth and very mutable, commending to Day, con­demning to Morrow: (See how it went with our Lord himself, Benedictus qui venit on Palm-Sunday, and Cruci­fige, Crucifige, within five days after;) the most being of a perverted judgment, and commending things no way praise-worthy, and so this drawing aside the ambitious thereof from doing what his conscience would tell him is most fit, to what is most applauded; (the occasion of [Page 44]the Pharisees great miscarriage in their actions. Jo. 12.43.5.44. And see Jo. 5.41.) Lastly, all in a short time swept away from the earth, the praiser, and praised; and both forgotten, and unknown to Posterity. This praise of men therefore always rejected, let your only motive be the Praise you shall have with God (2. Cor. 10.18. Rom. 2.29. —1. Cor. 4.7.), and with his Holy Angels, infinitely more numerous; persons more honourable; of a constant being; and, in the next world, our near Acquaintance, and Associates never lost; but to whom, now also, we are a spectacle, as well as to men (1. Cor. 4.9. —1. Tim. 5.21.): and our present Actions discoursed of in the Court of heaven; and laid up in their Memo­ries ( Job. 1.8. Zechar. 1.12, 13. —3.2.): Who see, and rejoice for any good done to us ( Luk. 2.14.), or done by us ( Luk. 15.7.) and this our Reputation with them declared by our Lord to be worth the valuing: See Luk: 12.8.9. Rev: 3.5. —14.10. Matt. 25.31. Eccl. 6.5. 1. Tim. 3.16. Who considers much, and often, that all his Virtues are seen, and registred in the Court of heaven, will little care to be applauded, or known in the Village of this world: or rather in but one Cottage of it. Mihi pro minimo est, ut judicer ab humana die. 1. Cor. 4.3. Nay, Si hominibus [i. e. mundi] placeo, Christi servus non sum Gal. 1.10. This then, often meditated on, will animate you to worthy performances with much secrecy (know­ing that God and his Angels see you); and thus, you shall seldome do amiss; for, according to the praise we look after, God's, or Men's, either not the same Actions will be done by us, or not after the same manner.

2. Upon some Good done by you, suddainly diverting any thought of receiving praise from men for it; least such a thought, if long dwelt on, stain the Purity of your good Deeds; and this Praise be your empty reward there­of; and you lose your reward with God. (consider Matt. [Page 45]6.2.5.16. Faciunt ut honorificentur ab hominibus: Amen, dico vobis, receperunt mercedem suam ( Luk. 14.12.) Hin­dring it also, as not indeed due to you, but to God; and only, by their error it is, if by men given to you; and, if your good works are to be seen of men ( Matt. 5.16.), yet it is, that they may glorify, not you on earth but, your Father in Heaven. Again: what Praise is brought to you against your Will, immediately transmitting it entire to God with a — Non nobis Domine, sed nomini tuo. For it is certain, what you do any way Good, all the good thereof is not from You, but from God; and so the praise thereof to be transferred, without your retaining it at all, to the right owner: the rest that is yours are only the infirmities and defects joined with it; and for these you ought to blush; and not desire praise, but pardon of God, the only Author of all Good, and very free and communicative of it, yet, in return of Praise for it, stands much upon his Right; and usually suffers his Rivals, that rob him of it, afterward to fall shamefully. (See Act. 12.23.)

3. Silently suffering causeless Infamy; and meekly ac­cepting, and offering it to God, as a deserved punishment for other faults; especially practising thus, where Malice seems unsatisfiable; and more contention only likely to arise from a defence; and where a just vindication bears shew of too much self-esteem: Considering, our Lord's be­haviour, to the admiration of the Judge, at his Arraign­ment for Seditions, Treason, Blasphemy. Matt. 26.63. —27.12.14. Who (saith St. Peter, 1. Pet. 2.23.) when he was reviled, reviled not again; when he suffered, threatned not; but committed himself to him that judgeth righteously: And the Apostles (1. Cor. 4.12.) Being defamed we intreat; being reviled we bless; being persecuted we suffer it; know­ing, that God sooner undertakes, for those, the Justifica­tion of their Innocence, who, for Peace-sake, and out [Page 46]of much humility, leave it wholly to him; and in his good time performs it much more convincingly than themselves could.

Recommen­dation of Self Con­tempt.4. Chearfully entertaining any Contempt: Which is a breeder of Humility, in the same manner, as Honor is of Pride. And which contempt of secular Reputation, and also of secular Contempt, out of an affection to things divine (that are usually much disparaged by the world) keeps men steddy in Goodness; and cutts off most of the Sins of Discourse; (much of which Discourse is directed to vain Glory, and Applause, (to be attained only in bad things, from corrupt judgments); or, is spent in justifying our selves against Contradictors; all which our love of Contempt avoids;) as also it cutts off all discord, hate, and envy arising from emulation for Precedency and Honor; when, every one striving to be uppermost, and quarrelling with those that obstruct it, he, that can be content to be below, is always at rest, and enjoys himself. Joyfully also entertaining the being evil-entreated, and evil-spoken of, so it be not for evil; which, causlesly, and patiently received, with perseverance in that goodness, for which you so suffer, hath an exceeding reward hereafter, for a small loss sustained here. In such a case happy are yee (saith St. Peter, 1. Pet. 4.13.): Count it all joy (saith St. James) Jam. 1.2. Jubilate & exultate. (saith our Lord) Luk. 6.23. Nor may any think themselves to stand obliged from that Text, 1. Thes. 5.22. To avoid all appearance of evil, when to any Person good things appear evil; Or obliged from that Text, Col. 4.8. To do whatsoever things are of good report, when the report of good is not such as it ought; nor things of good report such things, as are good. But we are to avoid all appear­ance of evil; when the things appearing evil are such as we may forbear; i.e. are among things indifferent: and we are to do all things of good report; i.e. good report among the good.

§. 17.

§ 18.
4. Of Loves and Affecti­ons to earth­ly Things.

1. Avoiding (and that in their first growth) sensual Loves, or Enamour'dness of any Earthly Person, or Thing. Avoiding the contraction of particular Friendships amongst your usual Associates, extraordinary Familiarities, zealous addiction to Parties: nothing being so opposite to the Loves we are obliged to, ( viz. to the love of God toto corde, & totis viribus; and again to a general love, and charity to all God's Creatures for his sake,) as these Monopolies of our Love, and this inordinate concupiscential affection settled on some particular, when it is grown to some excess. Of which love the greater share any one hath, the less have all the rest; and so much as is given to the Creature, that is not secondary and meerly for God, so much is taken from the Creator. Besides that this is the Master-passion, and none grows to such an immense unruly Bulk as it. Whether it be good, or bad, its bands are very strong; strong as death saith the Spouse in the Canticles, death that lets none escape: and it imploys all our faculties that way whither it tends; and so is most pernicious to us, when not rightly placed: No other thing so powerfully in­ducing us to transgress our necessary duty to God or Man, and so much unmanning us, and robbing us of our liberty.

2. Weaning your self by degrees from all worldly Conso­lations the readiest way to attain Spiritual; i. e. Conso­lations greater, longer.

§. 19.
5. Of secu­lar Imploy­ments.

1. Quitting and dismissing, as much as you can, worldly cares, and much temporal Affairs; The secular cares of most men being undertaken not for want of necessarie [...] for the present for them, or theirs; but for provision of ne­cessaries for the future (a thing to which our Lord saw our Infirmity very liable, and forbad it. Matt. 6.32, 33, 34. Matt. 13.7.22. Luk. 12.20. Jam. 4.13, 14.): And such cares proceeding, partly from some distrust of the di­vine Providence; cured by casting our selves upon it, and so experiencing the goodness thereof: partly, from the overvaluing the good things of this world, and not well apprehending the felicities and contents of a low condition; cured by much practice of devotion, which affords solaces that much transcend mundane delights. When worldly cares of necessary provisions are dismissed; yet much tem­poral affairs, by reason of much-customed Trading, or Offices of great charge, or (apprehended) Obligations of Charity to our Neighbour, &c. still molest us; and are commonly the last snare of this world, wherewith a man of good In­tentions is catched; whilst, by this serving God in our Vocation, we neglect to serve him in Prayer: (which fre­quentation of Prayer is an employment more spiritual, and to which men have much reluctance at the first, till more accustomed to it;) and, by doing some good (as we ap­prehend) necessary to our Neighbour, we omit the while a good, more necessary, to our selves. I mean the Converse with God in our Devotions: yet, without which, we can no way endure long in the performance of any other ser­vice of him, so as we ought, and without incurring many faults, and failings: and we are but like those, who are so eager on their work, as that they will not take their ne­cessary sustinence for doing it; or like those that set up Trading without a Stock. Of several things, therefore, that present themselves under the appearance of doing good, that which is to be preferred, especially by those [Page 58]who are not yet arrived to much perfection, is doing good to our selves; and that, first in Spirituals; and this, first by frequent and long converse with God in Prayer: (for a short time of Prayer doth not obtain, or produce many beneficial effects, and solaces thereof, which are enjoyed from a large time spent therein; especially by those, not yet arrived to any great habit of Piety): and this Prayer requires solitude, and coadmits not so much other imploy­ment as many charge themselves with; requires also recollection, and freedome from those distractions in per­forming it which much business usually interjects.

2. Ridding your self of, or dispatching with all speed, such occurring secular affairs as cause some extraordinary anxiety, a great impediment in Prayer. And for the same reason declining such secular imployments as much transcend your ordinary ability.

3. Dividing the day, and allotting a set portion thereof for your temporal Affairs; not easily to be enlarged, or the hours thereof changed.

4, Devolving (though perhaps with some loss of gain) some part of your business upon another; and well observing, Whether it be not any cogent necessity, but Covetousness, Ambition, or some other inordinate Lust, that o're-im­ploys you; Whether another may not do, what we, better, or as well, or sufficiently; or whether inconsiderable, that such things be done at all; and whether my ingrossing much work, whilst it deprives me of necessary leisure, doth not deprive my Neighbor of necessary imployment.

5. Chusing, in order to God's better service (when it is in our power) rather such a vocation, or imployment, as is less tempting to sin (as some be much less than others), or is less mingling with, and engaging, us in, Company, and the world; (See 1. Cor. 7.21.) less full of business, less difficult in its work, a less hindrance to Solitude.

Digr. 1. Of the great danger of some Vocations; and [Page 59]among these commonly of those more wealthy, and less corporally laborious; of those less necessary, and mini­string to pleasures: and of those generally, wherein the flesh, and the world (i. e sensuality, gain, or converse,) have more scope to tempt us. For true wisdome doth discern those persons here in most peril as to their future (i. e. eternal) estate, who are, here, most prospering; &e con­tra pitties the Wealthy's honor, and ease, envies the Poor's labour, and contempt.

Digr. 2. Of great caution to be used concerning Stu­dies and all intellectual, and speculative, imployments; and of their special hindrance of devotion (more than o­ther Vocations do) if not discreetly used; because in them those faculties are busily employed, which in others are (in part at least) left vacant, and free, to attend upon God: And because some of them, by the near alliance they seem to have to devotion (as when the Brain is im­ployed in the study of Divinity) do seem priviledged hereby to intrench upon the times sequestred for it, and to pass in our account instead of Prayer; whenas yet the subtle speculations of the Intellect in these matters have little or no effect upon the Will, or to the producing of those acts of love wherein consists the life of Prayer; and, whilst charitas adificat, scientia inflat: Lastly, Be­cause much imployment of the Brain is apt to molest us more with distractions, and extravagations, in our De­votions.

The Accep­tableness of a Confident reliance on God's Pro­vidence for Necessaries6. For all necessaries much relying on, and trusting to, God's Providence, which though, in the way of working many times (to exercise Faith) it is much disguised, yet evi­dently appears in the effect to those, who not only speak of it, but try, and also need it. Extended to all men, not only to Christians; to Beasts ( Psal. 104.21.27.—36.6. Matt. 6.26.) not only to men; and nothing so small, wherein it hath not a hand: For men, extended to hairs, [Page 60]their number, and colour ( matt. 10.33. —5.36.); for Beasts to the life and death of a Sparrow, to the cloathing of a Grass, and the beauty of a Flower. Matt. 10.19.—6.29, 30; Yet, far more particularly (as I may so say) in its effects watching over the necessities of God's own servants (as to whom this paterfamilias hath a nearer relation): and that, not only of their Body, but of the Soul, much more: for the supplying, in all honest, and pious attempts, its indigencies, and any thing wanting, either in the Will to effect, or in the Ʋnderstanding to direct. And of this providence every one, according to his greater service, may so much more presume. Only provided, that as Deus non deficit in necessariis, so they should not expect, that he should in this world, to his children, whose inheritance is in the next, abundare in superfluis: nor, secondly, That they should in any thing tempt his Providence by their duty viciously neglected (which they are to perform still, in obedience to his Precept, though not, in distrust to his Provision). For all justice it is, that he, who provideth for the growth of a hair, should suffer him, who doth not labour, to want what to eat.

7. Retaining a resign'd indifferency in all things; whe­ther for increasing, or also for conserving, what you have.

8. Not entertaining any long, or great, designments, present, or future.

Digr. Of the danger, and needlessness, of Worldly Cares.

§. 20.
6. Of Meat and Drink.

1. Avoiding full Dyet, frequent Repasts, Feasts, &c. especially strong drinks, hurting the Brain, and Ʋnder­standing, heightning, and disordering your Passions ( Eph. 5.18.) therefore expresly forbidden by God to the Priest in the time of attendance on him ( Lev. 10.9.) And all Christians are now in some manner God's Priests Rev. 5.10. But on the contrary, in a spare Dyet, and the dis­use of strong drink, the Passions become much more mode­rate; [Page 61]all concupiscential loves, and affections much abated; the judgment much more clear, serene, and circumspect; the thoughts more grave, sober, and serious; our words few­er, and better weighed; the person more humble, and tracta­ble; the heart more tender, and melting, and fitlier pre­pared for prayers, sighings, and tears; the Motions of the Holy Spirit more vigorous, and sooner hearkned to; and its Consolations more frequent, when the body, and flesh (with which it wageth a perpetual war Gal. 5.17.) is rendred, by a competent abstinence, poor and low: which also is seen in Beasts made tame, gentle, and manageable by nothing so soon as hunger, and withdrawing their food.

2. For the better preserving of Temperance, refusing invitations, and entertainments abroad; not making them at home.

3. Not long sitting at Meals, sitting down later, or ri­sing from table sooner, than others.

4. Not eating between set Meals.

5. Eating (at your Meals) alone.

6. Eating a set proportion; a divided portion, when in company.

7. Indifferent as to your dyet, or chusing the meanest, and forbearing delicacies; which, besides the mortification of your senses, and appetite herein, much conduceth to a ne­cessary temperance; we being less apt to exceed in that wherein we take less goust, and pleasure. Not making your meat, or drink the subject of your Discourse; or find­ing fault at that time with the ill Cookery of it, things that savour of sensuality. Often calling to mind the usual mean fare of our Lord and his Disciples; Corn-ears—, Bar­ley-bread—, Fish—, an Honey-comb—, Water. Matt. 12.1. Jo. 6.9. Luk. 24.41. Jo. 21.9. Matt. 7.10. Jo. 4.7. and the all-satiating refection promised in heaven to those who mortify their flesh here; and often saying with the Phari­see's Guest, Blessed are they that shall eat bread in the King­dome [Page 62]dome of God, Luk. 14, 15. Matt. 8.11. Matt. 26.29. And blessed are they, that are called to the marriage-supper of the Lamb, Rev. 19.9. And, of your present perishing food, God shall destroy both the Belly, and the Meats, Jo. 6.27. 1. Cor. 6.13.

8. Taking great care (because then is greatest danger) of your Conversation at, and presently after, meals: by reason of the Flesh new armed as it were with provision for its fighting against the Spirit; Concupiscence strength­ned; the Spirits refreshed, and inclined to mirth; and this to talkativeness, and discourse; the Brain, less, or more, heated, and so not making so perfect a judgment of things; engaged in company (by the same refreshment) of the same Inclinations.

9. Not being too solicitous of preserving your Health. Knowing, that upon this pretence usually the flesh obtains all her lusts, and desires; arms its self against the Spirit; and we fearing to lose our health by withdrawing some necessaries, do often hazard the losing it by excess, and forego the benefit of the most profitable mortification, that this life affords, the taming of our flesh. But indeed, death being to all those, who continue in God's service, and their duty, the beginning of their happiness, and true life, we ought in all things to have more regard to the better­ing, than the lengthning of our life here; seeing that a long life is, by most, no otherwise to be wished, but as they presume that it may be better than the present; And that we have but little reason to presume of this, if, to to make it longer, we omit some of the chiefest means to make it better. For such abstinences therefore, as we do suspect may some way impair health, the best way is, to guide our selves by experience, rather than by our own, or others, prognostications, and fears; and with some cour­age at first to make trial of such hard-ships; and (since health is not destroyed in a moment) to continue them [Page 63]so long till nature complains (and that, not if at the very first there appear some reluctance; but, if after some rea­sonable time of tryal she sinketh under them) of which nature will mind us soon enough, when she cannot sup­port our rigors; and which, do what we can against her, will even force so much supply from us as is necessary for her preservation. And if, in such good purposes in sub­duing our flesh, we should make some oversight, yet is it no further accountable for, than it is discernable; and then it is soon enough to change our custome; specially if disallowed by those, whose judgment in this matter we have reason to yeild to, or also are obliged to obey: in a due submission to which their Injunctions, instead of our Flesh, we are to mortify (which is a harder thing) our Will.

10. Keeping a perpetual guard, and watch upon your self more for this vertue of Temperance, than any other: the mischiefes of which transgressed are so many, and yet the occasions thereof, by reason of our Bodies necessary daily repairs, returning daily; nor can we quite cut off, and dismiss them, as we can do in most other temptations to Sin, which the Holy Father St. Austine in his Confessions observed and complained of long ago. ‘I therefore (saith He) placed among the same temptations, am stri­ving every day against this concupiscence, in eating, and in drinking. For 'tis no such thing which I can resolve to cut off at once, and touch no more, as I could do con­cerning other things. Therefore are the reins of the Throat to be held with a moderate hand, between relax­ation, and restraint. And who is he, O Lord, who is not sometimes transported beyond the lists of necessity? Whoever he be a great one he is, let him magnify thy Name.’ Nor, Secondly, In the use of them, to which we are frequently necessitated, can we perfectly discern in our dyet the true limits of too little, enough, and too [Page 64]much; which thing caused a second Complaint of the same pious Father. ‘Many times it becomes uncertain (saith He) whether it is the necessary care of my Body that re­quires such a supply; or the voluptuous deceit of my lust, that procures such a maintenance from me; and the unhappy Soul grows glad in such an uncertainty; and thence prepares the protection of an excuse, re­joicing that it appears not, what is an exact proportion for the welfare of the Body, that under the cloak of health it may cover the matter of delight. Nor is there any way of receiving these cures of our wants, with­out a tempting pleasure joined with it.’ The Father's third Observation and trouble. For, — ‘Whilst I am passing from the trouble of emptiness to the rest of fulness, my Concupiscence layeth a snare for me. For this passage it self is a pleasure; nor is there any other way to pass to it but this to which necessity forceth me. And thus whereas health only is the true cause of eating, and drinking, yet there accompanies it, as its hand-maid, a perilous jucundity, and goust, which most what endea­vors also to step before it; that for the Pleasures sake I should do, what I pretend, or also desire, to do only for Health's sake. Nor are both of these content with the same allowance: That, which is sufficient for health, being too little for delight.’

Digr. 1. Of the great Benefit from constant spare-diet, Fast­ing, &c, and much practised by Holy Men for the many ad­vantages received by it. There never wanting an occasion thereof, whilst the Flesh any way rebelleth against the Spi­rit, i.e. whilst we live. By which also is gained a consider­able time, whilst others are thus diverted, for solitude, reading, and prayer; whilst otherwise, as much time also after our meat, vacant from other imployments, is required for di­gestion of our food, as for receiving it. To say nothing here of some part of God's provision by Fasting spared for those, who perhaps more need it.

Digr. 2. Of God's Providence for our health, and sustain­ing the Body, as he pleaseth, with the same power he made it, upon any oversight our zeal to his better service may unwittingly make therein.

Where, Of the Happi­ness of Old Age. Digr. 3. Of the happiness of long life, and old age, which is ordinarily the effect of temperance. Its happiness I say, if it be guided by reason, and make use of those helps con­ducing to Salvation, which God hath abundantly afford­ed it. For our first days are days, in comparison of our last, as it were of no account: full of ignorance, and un­experience; cosened with toys and false shews; divided be­tween folly, and sin; we in it with our first Father, trying good, and evil to our ruine. But the person, who hath through these fallacies attained to old age, is, in his last days, by the long tract of time, and a different truer sur­vey of things long perused, by the certainly known ap­proach of our death, and suddain departure hence, invited, and (if true reason be followed) inclined, to be prudent, penitent, patient, easily contemning and slighting what others as yet admire, and not desiring what he doth or doth not possess; devout, and much taken up with the nobler thoughts of Eternity. Again, is, By reason of the decays of nature, and of concupiscence, of the senses, and appetite, (when God seems as it were to have drawn the Curtain between us and temptation, and shut out all those enticements to offend him, with which our youth is molested,) freed from the sins of the flesh, and sensuality: Is, by reason of the many cheats, and deceits of the world experienced by him, the transitoriness of its pleasures, mutability of friendships, hazards, and frequent cadencies from wealth and honors, is, I say, taken no more with its flatteries, and waineth himself from it, as not being indeed what once it made shew of: And, by reason of its eyes now turned from him another way, and despising his autumn, and its former court-ships withdrawn from him, is necessitated to more re­collection, [Page 66]and solitude, and dwelling at home. Is, again, By reason of death, and his departure from hence ( naked, and stript of all,) most certainly at hand, disswaded from Covetousness, and hoarding any more of the world's goods, and invited to all works of bounty, and charity, and dispersing of his substance (so that, in reason, a covetous old man should be a Monster); and, By reason also of his approaching pas­sage to Eternity, and going into another life, strongly in­vited to devotion, and the making some acquaintanec be­forehand with God, and Heaven. Is, By reason of Sin's appearing now no more unto him with a painted face, but in its own natural colours, and deformity, after the Instru­ments of it decayed, and goustless, the pleasures spent, and only a sting of conscience, and fear of punishment left be­hind, Is (I say) much more flexible to repentance of it, and having a much greater aversion from it. Is, By reason of many Infirmities, and diseases within, contempts, and affronts abroad, inured also to much patience, and ne­cessitated to great mortifications. So that if we measure the happiness of this life by attaining the end of our Cre­ation, the serving of God in Holiness, Innocence, and Vertue, we find, cross to the Poet, That pessima quaeque dies miseris mortalibus aevi prima venit: Subit hinc prudens, pia, docta, Senectus. Nor is the former virgour of the Body, in youth, so desirable, as the imperfections of the Soul to be loathed: nor would any wise man, were it in his power, be content to forego all the improvements of the one, to have repaired to him all the decays of the other. 'Tis true indeed, that the more miserable, and blind, and molested with tempta­tions the days of our youth are, the greater miracle, and more estimable is a Holy young man; and such happy in his death also, when it prevents old age; Ne forte malitia mutaret intellectum. But yet, he also by arriving to old age (only if persevering) is to be pronounced much happier: as ac­cumulating his reward and glories in heaven by his good works so much longer multiplied here.

§. 21.
7. Of Sleep.

1. Not indulging your self much Sleep; considering, that if we may number our life by the full enjoyment and use of our sensitive, and rational, faculties, we no longer truly live, than we are awake; and that it is in our power so much to lengthen our life, as we shorten our sleep; at least, that so much of it only is beneficial to us as men, and as Christi­ans, wherein we are awake to perform those duties here, for which we live, and to be rich in good works, and exe­cute the end of our Creation. Considering also the strict account which must be made of time; and the shortness of that time, after which no man [to all eternity] can work the least thing to better his condition. Lastly consider­ing, That watching and abridging sleep very much tames the flesh, and, in the deficiency or less activity of our Spirits, produceth much what the same effects upon it as Fasting; renders us less disposed to vain mirth and jol­lity; and more inclined to silence, gravity, recollection, &c. much Activity being seldome innocent. And Piety as to much secular entertainments and affairs resembles an holy Somnolency.

2. Measuring your rest and sleep by time (not satiety); and then breaking it off with violence. Sleep, and Lust will not be treated with. This time by no means to exceed Eight hours, i. e. the third part of your life. More than which he that spends in sleep unjustly complains of want of time; especially if for Prayer, our most important business. Holy men have limited it for whole Societies, within the Seventh. And those, in a higher degree tem­perate, have contracted sleep (I mean always such a pro­portion thereof, as satifies nature for an undrowsy dis­patch of our dayly business) to yet fewer hours for them­selves, to Five, Four, or perhaps less: for less sleep is ne­cessary as our dyet is more temperate; and fasting best re­medies its excesses; and by this means adds some hours each day to our life; our life; i. e. that short time, which [Page 68]we are allowed here on earth to purchase for our selves a happy Eternity. Sleep also, as it is shortned, after some practice becomes more profound, and hath in depth what it wants in length; and so also, is freer from troublesome, and foolish dreams. To a moderate and equal Diet may be also added a hard bed for the same effect; we being not so apt to exceed in that which supplies our necessities without delight.

3. Beginning the time allotted for your rest as soon as you conveniently can in the evening, that in those morn­ing and best hours, which the world abroad usually be­stows on their repose, you may enjoy the more freedome for your negociations with God, not importuned with com­pany or secular Business. As going to bed at Nine or Eight at night, and rising in the morning at Five, Four, or Three, if in the Summer-season.

4. Repelling secular thoughts; and praying when, in bed, you are indisposed to rest, or sleep, (which is perhaps, to some, by reason of our weakness, and dis-affection to Spi­ritual matters, the best art they can use to fall asleep quick­ly) 1. Pet. 4.7. Col. 4.2. Psal. 6.6. —4.4.

5. In the morning not keeping your bed longer than sleeping, for fear of evil thoughts. As also composing your self in bed with all decency and modesty, as being in the pre­sence of, and beheld by, God, and his Holy Angels.

6. Watching sometimes on nights to Prayer, and Devo­tion, tho you make some repairs of sleep for it in the day. The less distraction of sense by variety of objects, the si­lence of midnight and terror of darkness much helping devotion. And most leisure then from business; therefore night-devotions much used by our Lord, by his Apostles, by David, and other Saints. See Luk. 6.12. Mar. 1.35. Matt. 14.23.25. Act. 16.25. —2. Cor. 6.5 —11.27. Luk. 2.37. Act. 12.12. comp. 6. Psal. 63.6. —7.3. —16.7. —119.62.148. Esa. 26.9. Luk. 12.37, 38. Matt. 13.37. [Page 69] Act. 20.31. Eph. 6.18. Performing this half-clothed upon your bed, rather than omit it.

7. The later your serious conversion to God happens to be, using so much the more diligence these ways in re­deeming so much former lost time.

§. 22.
8. Of Recre­ation and Vacancy from Em­ployment.

1. Not indulging your self much time of leisure, and vacancy from business, and no way predisposed of. In de­siderio est omnis otiosus.

2. Easing tediousness with variety, and change of la­bours.

Digr. 1. Of the many dangers from Idleness, and non-imployment.

Digr. 2. The benefit of diligently following some con­stant Vocation, by which all Sin is excluded.

§. 23.
9. Of Com­pany and se­cular Con­verse.

1. Not seeking acquaintance, no way necessary to us; nou­rishing idleness, and the neglect of our Vocation; (a temp­tation to make visits, and go much abroad; an occasion of entertainments, vain expence, and intemperance; and, as many times an effect, so a cause, of ambition, and desire to be known;) whereby we subject our selves to new obliga­tions, and laws, I mean, of secular Civilities, pretended to belong to the duty of friendship: not well consistent with those laws of God, to which we owe an indispensable ob­servance. Ungrateful Friendship that to please a less Friend offends a greater!

2. Abstaining from much conversation, and frequenting of company. Cavete ab hominibus for you will get no good by them. Matt. 10.17. And, Totus mundus positus in ma­ligno 1. Jo. 5.19. Of the Contagion of which the Philo­sopher Seneca observed; Nunquam mores, quos extuli, re­fero; aliquid ex eo quod composui, turbatur. Ambitiosior redeo, luxuriosior &c. For it being certain, that the most of men (and consequently of company) are unwise, are [Page 70] ungodly, Hence follow; A Partaking (as being their com­panions) more or less of their sins; (which may be shared with them many ways, as by our counselling and advising, so by applauding and approving, or by consenting to, or by concealing, or by mear silence, and not reproving; them. 2. Jo. 11. Lev. 19.17. Matt. 18.15. Luk. 17.3. Eph. 5.11. Gal. 6.1. and by this partakers also we are not un­often of their punishments:) Temptation, and Contagion, from their Example: A faulty compliance of the ear in hearing many things hurtful to good manners, injurious to the absent, &c. A faulty compliance of the tongue, in speaking what may please to retain their good affection; or, in not admonishing them of their faults: Loss of time for prayer, and converse with God; conversation rendring us, when not vicious, idle (Amici fures temporis): But chiefly, (if we are not throughly reformed) our danger, in society, of giving (which much aggravates our sin) as well, as of receiving, ill Example.

3. Especially taking heed of too much conversation with kindred, or with friends; from whom whilst we often re­ceive much seducement, and mischief, yet we either think it a duty, or our near relation an excuse, to comply with, in­dulge, and observe, them. Which indeed is, in complais­ance and civility to our friend, to shew unkindness and ingratitude to God; from whom also we receive even all that good which we enjoy in our Friends.

4. Not thinking to frequent company especially where numerous (except you are much confirmed in virtuous habits) out of a purpose to convert them, or better them, (when as indeed we are oftner some way or other per­verted by them): Or, out of a hope to be bettered by them; which are two great temptations of Satan.

5. Not indulging the pretence of a natural inclination to melancholy, or to some other infirmities of the Body: which is to be remedied by mirth, and sociableness; the ordinary [Page 71] Plea with which Satan, and the Flesh, are wont to deter us, from using any advantages to Piety; when as, he who takes care of the food and raiment, much more doth of the Body, and Health, in the things we undertake for his better service: or if not, thrice happy they that lose them in it.

6. When permitted a free election of your company, consorting and conferring, rather with one or two than a greater number; whereby more benefit may be made of Society. None being either so willing to learn of, or free to give advice to, a many, as one; discourse also is thus kept from much extravagancies, or confusion (usual among many Interlocutors); and more applicative to your par­ticular, and not so general. Many times also vain glory, in much company, misguides men's intentions, to speak what may please, rather than profit; and Piety and Religion are very shame-face't to appear in a multitude, either for fear, of receiving from the ill-disposed some check; or, of desiring to seem popular. This sorting your self, and conferring rather with a few is recommended, supposing you, and your company, well inclined; but if otherwise, the more privacy your conversation hath, the more danger, and hurt there is in it: The reverence we have of a multi­tude being some curb to the liberty of our tongue, to wicked discourses, to detraction, divulging things we ought not &c. Again, Consorting rather with those of your own Pro­fession; of whom you may learn, or to whom teach, some­thing proper to you and them: or, with spiritual persons; and those rather single; for the greater benefit receivable thereby: and with your equals rather than superiors, if these not vertuously inclined; because with these later your conscientious liberty may be restrained (1. Cor. 7.21.) or sometimes as it were forced, to a faulty compli­ance; in respect of which the Proverb saith, Qui a com­pagnon, a Maistre.

7. Abstaining (out of obligation, and conscience of offending God in it) from having any familiar Society with such, as are open profane livers. Remembring well 1. Cor. 5.11. I have written to you not to keep company if any man that is called a brother be a Fornicator, or covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with such a one no not to eat [spoken not of sacred Feasts only, but of usual diet]; to which some other places add, chiefly any Heretical, or Schismattcal persons Rom. 16, 17. 2. Thes. 3.14. Matt. 18.17. —2 Jo. 10, 11. Where St. John commands that they be not admitted into our house, or so much as saluted. And of this sequestring our selves from them three reasons are given: 1 One in order to bet­tering of them; That they may be ashamed. 2. Thes. 3.14. The other two in order to preserving our selves: 2 That we may not be seduced, and deceived by them 1. Cor. 5, 6. Gal. 5.9. Rom. 16.18. And 3 That we may not be (as their associates) partakers of their sins: to which may be added a 4th; Our giving some scandal thereby to others. Concerning which see 1. Thess. 5.22. Phil. 4.8. Upon this account the behaviour of St. Austine's Mother toward this her Son is very memorable. Austin's Confess. 3. l. 11. c. That whilst he continued a Manichaean, she would not eat with him. See also 2. Cor. 6.14. &c. Nolite jugum ducere; Be not yoked together with unbelievers &c. Come out from among them and be ye separate, and I will receive you, and be a Father to you &c. [Which Text holds not only for Ʋn­believers, and Idolaters, but all other open, profane, and wicked Livers; for they are also unrighteousness, darkness, Sons of Belial &c]. Only, in any case of necessity, as in publick Prayers, in receiving the Communion &c, (where I have an obligation to do my duty, and no power to ex­clude them); in trading (where I cannot with others; and in some cases of their aedification, especially to some persons, this prohibition obligeth not: See 1. Cor. 5. vers. 10. fin. [Page 73]Matt. 9.12. —2. Thess. 3.14. But else we are generally forbid also ordinary, and civil Conversation with notorious Sinners, continuing impenitent ( i. e. continuing still in the custome, and practice of such a vice;) whenever such our withdrawing from hinders not our necessary subsistence in the world. 1. Cor. 5.10. Neither doth admonishing them 2. Thess. 3.15. imply at all keeping them company; Be­cause this we ordinarily may do to those, with whom we do not consort. Or if this be permitted to some persons, (as Physicians,) to converse with these sick persons for their cure; Yet, most of these deseases by reason of our carnality being so contagious, such a person must be one already well confirmed in the practice of contrary vertues; least, the Antidotes he hath being too weak, instead of curing, he catch the Disease. And what is said of companying may be much more of marrying, leaging with, or contracting other obligatory relations to such persons, and thereby inheriting any divine Maledictions belonging to them.

8. Taking care not to read any ill, or vain, Books: of which the very same things may be said, as of keeping ill Company, Books being our ordinary company when a­lone; and the mischief of them, when bad, very great.

9. As much as you can procuring a well imployed Soli­tude: Recommendation of Solitude. which is most necessary for the great duty of this life, viz. Prayer and Conversation with God; and cutts off at once those most frequent sins of the tongue and the ear, and all the temptations of them. Solitude observes silence: and, when alone, we neither blaspheme, nor swear, nor boast; are free from all filthy, and corrupt Communication, from railing, slandering, detracting, flattery; from scurrility and jesting, vain, and idle talk (of which also we are to give account. Matt. 12.36;) are free also from hearing such things with applause, assent, or silence.

Digr. 1. Of the many damages ordinarily received from company.

2. Of the great Sin of men-pleasing, and compliance, fre­quently miscalled Civility.

3. Of the Sins of the Ear.

4. Of the power of Example.

5. Of the standing severity of God's laws no way miti­gated by contrary custome; nor sin in those places a less fault where more practised.

6. Of the duty of Christians abstaining from, and having no common Society with many sorts of people 1: Cor. 5.11. (which is ordinarily transgressed) and especially of not marrying, or leaging &c, with them.

§. 24
10. Of Dis­course and Compliance.

1. In Conversation, avoiding all appearance of levity, laughter, and secular Mirth, which contristates the Holy Spirit, and obstructs its Motions, excludes sober thoughts, suits ill with God's presence, and a constant habit of Prayer; which is built upon a false, and fleeting foundation, and savours of too much sensuality, and gives to our treacher­ous nature a hurtful liberty that tends to several Exorbi­tances, whereas in this world she should rather be always to some degree curbed and mortified: Remembring the wise-man's censure of it Eccl 2.2. I proved my heart with Mirth (saith he): And I said of Laughter it is mad, and of Mirth what doth it? And, our Lord's woe Luk. 6.25. See Eccl. 2.7. &c. to the 8. — Ecclesiasticus 21.20. But always retaining your self within a certain degree of Gravity, which is ready to nourish any good motions of the Spirit, or dictates of Reason (that are choaked by Mirth:) and carries with it some mortification of your sensitive faculties [ Cor sapientium ubi tristitia est Eccl. 7.5.] and, if it were for nothing else, which is eligible for the sobering of your company by your good example; per tristitiam vultus corrigitur animus delinquentis Ib. v. 4. See 1. Tim. 3, 4.8.11. Tit. 2.2, 7. To this end not using too much fa­miliarity and intimacy with any. Charitas habenda est [Page 75]erga omnes, familiaritas non expedit; least, by such amity, you be tempted to some excess.

2. On the other side, avoiding melancholy, and sadness always; to be, or to appear so; and being rather chearful, and endeavouring always a spiritual mirth ex. munditia cordis, in whatsoever external condition, Fructus Spiri­tus gaudium Gal. 5.21. Rejoice always, and I say again, rejoice; but remember what follows [in the Lord] with a spiritual, not secular joy [ Phil. 4.4. —1. Thess. 5.16. And the Apostle's always in all things give thanks Eph. 5.20. —1. Thess. 5.18. im­plies the same; who gives thanks is well pleased: and why ought they not to be always giving thanks, quibus omnia vertuntur in bonum Rom. 8.18.? Omnis anxietas ex maligno.

3. Avoiding in your discourse [...], and [...], scurrility, foolish talk, and jesting, buffonery, and superfluous facetiousness quae ad rem non pertinent (saith the Apostle Eph. 5.4.) and the speaking things any way apt to invite laughter, and affectation of wit, which is seldome innocent and free from Sin, because it borrows its matter chiefly from the faults, or (which is worse) the infirmities of o­ther men, the abuse of persons, or things sacred, and is am­bitious of pleasing men, though this purchased with the offending of God, and also of men. Not studying in such wicked, or at least vain, and idle, talk, how to be more ex­pensive of that, of which must be rendred so strict an ac­count. In your Conversation, though with intimate friends, using an holy reservedness, and not turning your inside outward, and taking liberty to speak all that comes into your thoughts. For, most Christians having many imperfections, the most of their thoughts must be weak, and unrefined; and even those persons, more perfect, do, in the first surreptitious cogitations of any thing, usually ap­prehend it according to Nature, not Grace or the Spirit, unless some pre-consideration be used. Those must not be too open-hearted, who have little good there. And, [Page 76]though dissembling and speaking contrary to what we think is never lawful, yet the not concealing much of that which we think, and not keeping our own secrets much more warily, than other mens, is a sign of little prudence; and, since all mens judgments in many things disagree, the not hiding, but disclosing, things that are offensive, much weakneth friendship.

4. Not talking much (especially in much company, to which when numerous is due more reverence, and mo­desty, Ecclesiastieus 7.14. —32); but as one that hath re­solved silence, and breaks it only upon necessity; For, In the multitude of words there wanteth not sin, Prov. 10.19. And again; He that useth many words shall be abhorred; and he that taketh to himself authority therein shall be hated. Ecclesiasticus 20.8. And, He that hath knowledge, spareth his words &c. Prov 17.27. Not engaging in every dis­course, and speaking to every matter: Nor speaking at all times what you know, but what is necessary: loving herein the praise of God rather than of men: and God will reward you for it: A prudent man concealeth knowledge; but the heart of fools proclaimeth foolishness Prov. 12.23. And, A fool uttereth all his mind, but a wise man keepeth it in. Prov. 29.11. And, Keepeth silence knowing his time; and till he seeth opportunity. Ecclesiasticus, 20.6, 7. And, The mouth of a wise man is in his heart, but a fool's heart in his mouth. Ecclesiasticus 21.16. And, A fool travelleth with a word as a woman in labour of a child; and as an arrow sticketh in a man's thigh, so is a word within his belly.

5. Not speaking hastily without pre-consideration, and lifting up your soul first to God, that you may speak nothing that may displease him; and, in matters of moment, first in your thoughts asking Council of him, when you cannot delay an answer so long as to ask it in your Prayers; fol­lowing herein the pious Example of Nehemiah, 2. c. 4, 5. Knowing, that words are many times things of the greatest [Page 77]consequence, and no external sins occur so often as those of the tongue; knowing that there are two fountains with­in us of our thoughts, and speeches, Nature and Grace or the Spirit; and their Dictates contrary: and nature com­monly preventing the other in her Suggestions, and our second, our better, thoughts: Weigh thy words in a ballance, and make a door and a bar for thy mouth. Prepare what to say, and then shalt thou be heard; bind up instruction, and then make answer. Ecclesiasticus, 28.25. —33.4. And, The words of such as have understanding are weighed in a ballance. Ecclesiasticus, 21.25. And, The heart of the Righteous studieth to answer (saith the wise man) Prov. 15.28. And lastly, Seest thou a man (saith he) that is hasty in his words, there is more hopes of a fool than of him, Prov. 29.20.

6. Not speaking verbously; but, as much as you can, contracting your sense. If silence ordinarily makes none, less talk makes fewer, oversights. Let thy speech be short comprehending much in few words, and be as one that knoweth, and yet holdeth his peace, Ecclesiasticus, 32.8. And, A fool is known by multitude of words. Ecclesiasticus, 5.3.

7. Not speaking vehemently, or passionately, but so, as it may be accompanied with, and mastered, or checked, by your judgment; which much passion clouds, and trou­bles. Not using your self to exaggerate any thing, to hy­berbolize and exceed the truth (though a common custome): but moderating your expressions, and rather speaking the least. Not delivering things with much asseveration, by this, as it were, to add more weight, and authority to your words; which, if there be any fault in what we say, makes it much greater. All these things savour of pride, self-love, vain glory, men-pleasing; and the contrary, of discretion, moderation, and humility. For this often remembring our Lord's holy Lesson, Matt. 5.37. Let your Communication be yea, yea, nay, nay; and his note upon it, Quod autem his abundantius est, a Malo est. Iterated also by St. James [Page 78]5. c. 12. v. with this Caveat, least you fall into condemna­tion [ i. e. some guilt, or other, condemnable.]

8. Avoiding much ceremony, and dissimulation, and com­pliance (the later corruptions of Christian simplicity.) When our words swerve from our hearts, our actions again do so from our words; and so we only fall at last into the more shame and confusion. Avoiding these, I say, so far as this may expose you to any temptation, or peril of offending God, your best, your highest, friend, and always one of your company; not professing your self to be what you are not (which is lying): or, what you ought not to be (which is disloyalty to God to be loyal to your Friend) Nihil defor­mius, quam Scenam in vitam transferre, especially for a Christian: [Membra Christi, Templa Spiritus Sancti, Filii Dei] Nolite fieri servi hominum 1. Cor. 7.23. If we have so little esteem for the world within, why shew we so much without; or any further, than Christian duty, and charity obligeth us for God's sake? See Jo. 5.41.44. — 12.43. Rom. 12.2. Jud. 1.6. v. Jam. 1.10.—1. Cor. 7.22.—2. Cor. 11.20. —1. Cor. 9.19. St. Paul's becoming omnia omnibus was only omnia licita; and, not this done on any terms, but (first being a perfect Saint, and running no hazard in using these licita) ut plures lucrifaceret: But we, that are unperfect, may not venter so far, when we hazard, instead of gaining others, the losing our selves.

9. 1 In company forbearing the relating, or inquiring after news, stories, other-mens affairs, impertinent, and no way concerning us; ( distractions of the mind, and commonly ending in censure, and detraction,) especially concerning great persons, and publick Magistrates of whom we ought to think, and speak with great reverence. Carefully a­voiding the first engagement in such discourses, easilier wholly abstained from, than discreetly moderated. See 1. Tim. 5.13. —1. Pet. 4.15. Psal. 73.9. Meddle not with many matters; for in medling much thou shalt not be inno­cent. [Page 79]Ecclesiasticus, 11.10. And, If thou hast heard a word let it dye with thee; and be bold, it will not burst thee.

9. 2 Forbearing any presaging of future events, and re­verencing in all things God's Counsels and Providence, which often works contrary to probable conjectures, and like­liest appearances of things.

10. Not speaking, reprehending, or contradicting, and di­sputing, in your own, or others, anger; or when you, or they, are any other way distempered. 1. Not in your own anger, because then you are apt to make a false judgment of things, neither will your reprehension, or contradiction be performed with that moderation and discretion it should be: Nor, if it be so, yet doth it appear so to, or hath the same weight with, the reprehended, because they see you angry: but stay a little in silence, and let your passion cool; and by and by things will have another appearance, and faults seem now of a less magnitude than they did before; so that he, who resolves not to find fault in his anger, will much seldomer find fault; and when he doth, will do it more moderately, and his reproof be more justly proportioned to the Sin. 2. Nor replying or reprehending, in anothers anger. For neither then do their errors, faults, or oversights ap­pear to them so great as they are; and besides your re­proofs, at such time, receive ill answers from them, and these serve to kindle anger in your self also where there was none before. But when their passion is cooled, they more clearly see the greatness of their fault; and so, more pro­fitably, and patiently, receive your reproof, and counsel. Much caution therefore hath the wiseman given con­cerning this passion. The discretion of a man (saith he) deferreth his anger, and it is his glory to pass over a trans­gression. Psal. 19.11. And, He that is slow to wrath is of great understanding: He that is slow to anger is better than the mighty; and he that ruleth his Spirit, than he that takes a City. Prov. 16.32. — 14.29. And on the other side: A fool's wrath is presently known. Ps. 12.16.

11. Not contending, and striving in words with any one, for any thing: but abstaining from second answers and re­plies (though most reasonable), after that, by some re­sistance made, the person at that time seems indisposed; and, imagining that we look after victory, hath shut the Gate to Reason. It is not passion, but gentleness, on truth's side, that overcomes passion on the other; and, in such meekness, the victory is only deferred, not lost: And this, to suffer our selves to be overborne when Reason is on our side, rather than contend, especially in truths not so ne­cessary to be maintained, is an act of great mortification, and humility; and, whilst you yield to another, the get­ting a great victory over your self; and we shall receive that praise from God which we willingly for peace-sake lose with men. Yielding to all the world, as much as you can, in point of opinion; and doing their will sooner, than your own.

12. Not speaking any thing tending directly or indirectly to your own praise, in earnest, or in jest, for greater matters or for trifles and such things as are by you thought con­temptible: For many times there lies herein a feather of vain glory, tho not discerned by us; and many times to others it appears, and gives offence. Not doing this, I say, unless when some extraordinary good may come there­by; and then, delivering the matter spoken with much moderation, apology, and humility; acknowledging the true author of it; and qualifiing it, with relating your faults; always immediately repelling any praise given you by others, God being only to be praised, so long as he is the Author of all Good. So: generally speaking little of your self in any kind; of your business, of your sufferings, &c. savouring of self-love, and tedious to others. But, upon any good occasion given, despising, vilifying, condemning, your self, especially when commended: from which thing you will find much benefit, and, (were it worth any [Page 81]thing, or might you seek for it), more reputation, and a great deal more esteem with those that hear you.

13. Not vindicating, or justifying your self, when re­ceiving from your company some slight defamations, and affronts; nor excusing your self when blamed; and that, as you think unjustly: because self-love may blind you not to see a true fault; or if it doth not, yet some other way you deserve more blame than that laid on you; to which, for mortification sake, you may apply it: always remembering the most admirable silence of our Lord, in the questioning of his most innocent life. This practice will incourage your friends the more to mind you of your faults: And God undertakes our Justification, when in­nocent, much more effectually than we can do it, when we, for humility, peace, and good Example, desist from it.

14. Speaking of particular persons as little as may be; a thing seldome done without some wrong to them: It being more pleasant to speak of other men's faults than virtues; because by the one we seem to our selves ad­vanced, by the other depressed. Whether it be to friend, or foe, talk not of other men's lives, saith a wise man: But rather when there is occasion to speak of any vice, speak what you have to say of it in general, and without application to persons; or else in the first person, I or We; speaking evil of no man absent, though a truth; though a truth well known: Excusing any as much as you can when evil spoken of, from their ignorance, good intentions, strong temptations, or the like. Always signifying an unwilling­ness to hear them ill spoken of, which may perhaps dis­courage, and rectify the Relator (men usually forbearing to speak, what they think doth not please): or, at least, may preserve your own innocence. Making no compari­sons between persons; for seldome is the one of them prai­sed, but that the other is depressed. Especially, speak­ing always reverently of holy things and persons, and gene­rally [Page 82]of all persons in authority, being our publick Parents, and Benefactors, for whom we are obliged particularly to pray (1. Tim. 2.2.) and who to us are in the place of God. Taking heed of censuring their actions; which, being publick, are more talked of (and so we here to stand more upon our guard): and the true circumstances of them, by inferiors, many times little understood; and, as being the actions of persons above us, apt to be maligned, and en­vyed, and mis-related: Remembering the terribledoom of those in 2. Pet. 10.11. and Jude 8, 9. who are not afraid to speak evil of Majesty and Dignities; when as God's Offi­cers, and Ministers, the Angels themselves, for all their higher place, forbear to do it.

15. As much as you can, abstaining from secular dis­course; and guiding, or diverting it to, or at least mixing it with, something of Piety, of Spiritual matters (which matters most concern all persons whatever), of God's ho­nor, and praise, in some, or other, of his Attributes, his wisdome, mercy, justice, providence, omnipotency to seve­ral of which every action in the world, that we can talk of, hath some near relation: Knowing that the glorify­ing God on this manner is one of the chiefest ends of God's Creation of us, and Ordination of them. Remembring the Apostle's Exhortation; Let such speech proceed out of your mouth as is good to the edifying of Faith, that it may mini­ster Grace to the Hearers; and contristate not the Holy Spirit of God [that continually inspires such good mo­tions into you Eph. 4.29, 30.] by talking secular imper­tinencies. And again; Let the Word of Christ dwell in you abundantly in all wisdome, teaching, and admonishing one ano­ther, in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord; and, whatsoever ye do in word, or work, do all in the name of the Lord Jesus: giving thanks to God, and the Father, by him. Col. 3.16, 17. And, Non stultiloquium, aut scurr [...]litas, quae ad rem non pertinet, [Page 83]sed magis gratiarum actio. [Domine totus mundus plenus est Te: & nescimus loqui de Te, vel ad Te.]

Recommen­dation of Silence.16. Lastly in much company, so far as it may consist with your duty and charity, accustoming your self to Silence: not caring to be accounted, therefore, stupid, or ignorant, melancholick, or unsociable: by which Silence we escape many sins of the tongue, and keep more calm our passions, and an entire peace within our selves; as being free from others contradictions: (pax animi, sil [...]ntium; Tace pau­lisper, & tumultus animi cito pertranseunt:) whereby we better examine the cogitations, and fancies, that are conti­nually springing within us before they pass the gate of our lips, and judge many fit to be suppressed, and stifled in the conception; whereby we better hearken to the internal whispers and motions of God's Spirit: and, uningaged, can better discern the value of others discourse: Lastly, hold­ing our peace furnisheth the Soul with good thoughts, and is the way not to want that which may be said profitably, and to purpose.

17. In Silence, not suffering your mind, to lye idle, or to dwell too much in your ear (where the discourse of o­thers is not pertinent. For he that will be dumb, must also be deaf;) or, to wander whither it listeth to other mat­ters no less vain than those you avoid, but keeping it at work; and putting your self in another, and better company: I mean, conversing in your heart with God, who is still with us, when we turn unto him; and goes not from us at all, but as we recede from him: Reciting in your mind some Psalms, or other ready devotions, (which will presently stop the course of your passion;) or your ears from your Companion's impertinencies. To which purpose are those Scripture-Exhortations of praying continually with persever­ance, always in all things giving thanks, rejoycing always, i. e. in the Lord; singing, and making Melody in our hearts to the Lord; not quenching the Spirit. 1. Thes. 5.16, 17, 18, 19. [Page 84] Phil. 4.4. Eph. 6.18. Col. 4.2. Eph. 5.20. Haec est enim voluntas Dei in omnibus vobis. 1. Thess. 5.18.

18 All this that is to be observed in discourse, much more observing it in letters, and writings; Acts more de­liberate, more permanent.

Digr. 1. Of the numberless, and continually return­ing, (and many of them very great) sins of Discourse.

Digr. 2. Of the innocency, many benefits, and advan­tages, of Silence.

§. 25.
11. Of Ex­traordina­ry Abilities and Perfe­ctions, natu­ral, or ac­quired.

1. Possessing with great jealousy, and fear, and mortifying, any more eminent and extraordinary endowments of Soul or Body, natural, or acquired; as beauty, strength, wit, me­mory, eloquence, learning, &c, by hiding them to avoid praise, (where the exterior acts of them not necessary for deeds of charity,) and God will exalt your humility, and more divulge (as he sees meet) what you seek to cover. He walks in perpetual danger of ruine by pride, who hath any thing in him of extraordinary worth; and for him to assume any glorying from this, is a high act both of ingratitude, and injustice, whilst whatever these our good parts are they are God's free gift; and this Potter, as he pleaseth, of the self same lump now makes one Vessel to ho­nor, and then another to dishonor; and is rob'd of so much of his glory, as we, or others, give to us.

§. 26.
12. Concern­ing the a voiding former, or com­mon occasi­ons of Sin­ning.

1. Diligently foreseeing, and avoiding, the formerly ob­served occasions of sinning; being such, either to your self, or to most that have used them. As (to name some) certain places; persons; times; feasts; stage-plays; gaming; strong drinks; such company; such discourse; such books; romances; &c: More specially, taking heed of purposely administring to your self the occasions of temp­tations; for so the very temptation to sin, being caused by your default, becomes one; whilst, in praying every [Page 85]day to God, Lead us not into Temptation, you lead your self into it.

2. Being more specially aware of those vices, to which natural temper, or your calling, or the customes of the times, or the place, incline you. As young men, of sen­suality. Old men, of Avarice. An Inn-keeper, of drink­ing to excess. A Scholar, of self-conceit, and pride of judg­ment, &c.

3. Crossing often your appetite (your mind, as we say) in things purely indifferent, and of less moment; that it may better obey in the rest.

4. Mortifying the memory, and imagination, from ru­minating again and feeding it self upon past, or present, finful, or worldly, pleasures, and secular consolations, and hopes; being a great hindrance of our progress in Piety. ( Numb. 11.5, 6. Exod. 16.13. comp. Numb. 11.10. Luk. 9.62.)

Digr. Of the great power of objects presented to the sense, for producing any operation we desire in the Soul.

§. 27
13. Resist­ing, first and small, Temp­tations.

1. Resisting not only great, and violent, but temptations small, and of less moment; which, besides that they lead us unto higher, are so many, and so often returning, that, unrepelled, they may bring a great guilt upon the Soul. Maxima pendent ex minimis. Qui modica spernit, paulatim decidit. Blessed is the man that feareth always, Prov. 28.4. Now, the sooner we begin to resist, the less strength we need to do it.

2. In the access of a temptation.

1. Removing it presently from you; or you flying from it; not disputing with it (for what is kept in dispute is kept still in mind, and so tempts still). Flying from it; either by hindering the presentment of it, or by diverting the senses, or at least the mind, to some other thing. The surest remedy (but requiring at first some valour and [Page 86]force to it) especially for intemperance, lust, enamour'd­ness, anger, strife, or any high passion concerning secular disturbances; Alla guerra del senso vincon I poltroni Nella guerrad amor chi fugge vince. 'Tis a wonder to see how easily by this practice of running away, the Devil is con­quered, but by other ways of standing out in fight, not without much trouble. In some Temptations it is ne­cessary for conquering them not only to divert the mind to something else, but to do the quite contrary: As Temp­tations to Avarice are cured by giving much Alms: Fear­fulness by putting our selves on what we dread: And Vain­glory, by some eminent act of Self-contempt and secular Disgrace.

2. Turning and retiring your self presently to discourse with God, (the best, holiest, and readiest way where ever you are, in company, or alone, of diverting the mind;) Discoursing with him either by praying (in your mind) against the present Temptation, by which you may hope for aid from him. Or (since praying against a thing retains still the memory of it) by using some other more general, and accustomed, devotions: As reciting in your mind the Lord's Prayer, some Psalm which you have by heart, and can easily repeat. By which the mind (not capable of intending two things at once) will soon let hold go of its former object; And you shall happily change a Sin into an act of Religion; and the Devil be a very great looser by his Temptation.

3. Meditating on our Saviour's Passion, or on some one of the Quatuor Novissima, especially that of your death, or that of future joys opposed to the promised present pleasure of sin. Which future joys also may be advan­tagiously represented to the Soul, as in the same kind of pleasure that the Temptation is. Fallitur etiam dum sen­tit se falli.

4. 1 Using some Corporeal act, that puts you to some [Page 87] pain, which presently calls off the mind to it; or some Act tending to Humiliation and Contrition. As Crossing your self: Beating your Breast: Kissing the Ground: Contem­plating a Crucifix, or some devout Picture.

4. ¹ Reflecting your thoughts on the like former actions of sin, and considering what after-joys, or inconveniencies, displeasures, and anxities followed them. For hence your experience will quickly instruct you to choose the good, and abhor the evil.

5. Considering, That God and his Angels look upon you now as in a Fight, ready to applaud and crown your Victo­ry, and Satan your Enemy ready to triumph in your Fall: and that all your actions are registred in God's Book, and seem to pass away; (yet without passing away;) and these once done (good, or bad) follow you for ever.

6. If nothing else will cure you, delaying the execution: for most sins prevail by importunity and prevention of the acts of jadgment, when there is great plenty of reason on the other side. But by delay, if no external accidents also (as they do many times) do intervene, yet reason gathers forces; And the passions, naturally violent, are as little permanent; and such as time destroys without any o­ther enemy. Omnis cupiditas relanguescit. He that can de­fer is safe.

7. Confessing your temptation presently to another, which is enough many times to chase them away, by your, as it were, shaming the Devil, whose works hate light, and are not able to abide the examining; and, by the good Counsel, which a friend at that time is better able, than your self, to give you; or also by your own reflections upon them, whilst you are performing this Action.

§. 28.
14. Suppres­sing evil thoughts & first motions of Sin, &c.

1. Suppressing evil thoughts, and first motions of Sin; and all lesser sins, that they lead you not into greater: esteem­ing no sin to be little; and the most, to be the malicious [Page 88]suggestions of evil Spirits: which will make you the more to abhor them.

2. Since thoughts may arise in you from three several Causes, 1 not only from your self; but, 2 from the holy, or 3 from an evil, Spirit; Much observing, and having a great reverence, or jealousy, of, them, according as they may seem to proceed from the one, or the other of these ex­ternal principles: The one working more powerfully in all the Children of God; the other, in all the Children of Dis­obedience; but both working, less, or more, (ordinarily), in both good and bad men. And therefore great care and circumspection to be used herein, what degree of perfection soever you seem to your self to have attained.

Digr. Of the sinfulness, and great pollution of the Soul by evil thoughts, when long dwelt on, and not suddenly removed.

3. Suppressing, when we cannot the inward risings in the Soul, at least the outward motions of passion in the Body; and endeavouring to hide them: which indeed (all Pas­sions being also bodily motions of the heart) is quenching them.

4. Suppressing (after guilty thoughts betrayed by some external passion) yet the outward action, or any part there­of. These outward sins being far greater, than those of the heart only; because, by the longer space of our con­sideration, they have still more of wilfulness, and malice; require a more intense act of the Soul to produce them; do more harm to others.

Ways to break ill Habits.5. To overcome ill habits, contracted; or, to prevent prevent them, feared; rather assaulting them singly, and bending all your force chiefly against one only at a time, (there being ordinarily in every man some Master-Sin, (which a many other serve, and the rectifying of which helps much for all the rest). In the morning resolving against it for that one day; and diverting the occasions, which that [Page 89]day may tempt you to it; especially often in that day calling to mind, how you have forborn it: upon com­mitting or rather about to commit it, forcing your self, and using some bodily gesture, and saying some words of pe­nitence; (As throwing your self down on your knees; kissing the ground; smiting your breast; saying some part of the 51 Psalm; or some other pious Ejaculations, imploring God's help; thinking on Death, Hell, Heaven,) setting down how many times you commit it &c. for such taking notice of it is the first step to reformation: Lastly, making more spe­cial suit against it in your prayers.

6. Often discoursing at times, when free from the temp­tations of it, of the sinfulness of the vice you are most sub­ject to; and of the excellencies of the contrary virtue. For such discourse will not only outwardly engage you to others, but, by little and little, inwardly incline you, to hate and despise it. When your Soul is more at rest, and the temp­tations of the sin are not strong upon you, strongly forcing your self with great courage to exercise some act of the contary virtue, seeking out (if you meet not with them) some occasions for this purpose.

§. 29.
15. Cherish­ing all good motions in the Soul &c

1. On the contrary, cherishing and improving (with recogitation upon them) all good motions that arise in the Soul, as inspirations of the divine Spirit, (without which we can think no good thing, 2. Cor. 3.5. and therefore all good thoughts from it; which Spirit the Apostle chargeth us not to quench, 1. Thes. 5.19. Not to grieve, Eph. 4.30. Now, if from it we derive our good thoughts, then so often as we repel the one we grieve and quench the other.) Seeking any outward occasions, that may excite good thoughts. And (when we cannot conquer our will) praying against our will, that God would make us able to will them. And this wishing (through the strength that God giveth) will at last bring forth willing. Per id [Page 90]quod homo potest, venit ad id quod vult. In things Spiri­tual, doing our endeavour effects our desires: to him, that hath, shall be given, till at length he have abundance.

2. Never neglecting, or refusing, to do, a little Good, as nothing valuable (though it be but producing in your self, or in another one single good thought, or wish), there being nothing little in God's service. Nor, to practice a small mortification as little profiting: nor to forbear a little ill, as no great hurt.

3. Not suffering any (though inconsiderable) breach to be made upon a good custome, nor any accrument (as of little consequence) to a bad.

Of the pow­er of Cu­stom. Digr. Of the great power of Customes. Both (of those of the affections, and the will) desires, and appetites. And (of the intellect) speculations, and opinions; inward habits, rest­lesly, inviting us as much, as outward temptations.

Digr. Of the great power of often remembrance.

4. To introduce virtues, and expel ill habits, practising first in small matters rather than higher, unless you per­ceive God to give great strength, that you may not in the attempt be presently disheartned.

5. Making hast, and being speedy (whilst you are well inclined) in the execution of things well purposed, and undoubtedly good For none hath continually the like fervour of the Spirit. Si aliquando, cur non modo? Si non modo; fortasse nunquam.

6. Beginning a good action (when not so well disposed to it) without much consultation with the Flesh. Quien siempre mira lo postrero, nunca a comete gran trecho. Et Inci­pere dat velle; Beginning makes us willing. The delibe­ration being as it were occupated by action. Tutta la pena si senti un poco nel principio. And, Omnia inchoata, tolerabilia, facilia, cito transeuntia, magnam consolationem relinquentia.

§. 30.
16. Subject­ing your self to another's conduct.

Subjecting your actions, in all things (not contrary to the law of God; which things, where is any doubt, you are to learn from your spiritual Superiors) to the conduct, and guidance, and commands of another. And this accord­ing to some prescriptions of a rule, or otherwise. Or at least subjecting the most considerable; or those more doubt­ful. Whose reason, if not of better judgment (though such you may have, if not faulty in your choice) yet void of passion in another mans affairs, can better guide you, than your own (some way, or other) partial affections.

§. 31.
17. Restrai­ning your li­berty, with Resolutions, and Vows.

1. Restraining hurtful liberty, with resolutions, obliga­tions, vows, to the forbearance of such a vice, of such a temptation; performance of such a duty, or counsel, at such hours, on such occasions, &c. For by this we attain to some resemblance of the good Angels, when binding up our former dangerous freedome we for the future necessitate our selves to do well. And this dedicating and consecra­ting of such our service to God with a Vow, and the greater firmness and resolution of mind wherewith such duty is performed; the offering of the tree it self as well as the fruit; the will it self, and the freedome wherewith God hath en­dowed it, as well as its action: this internal voluntarily contracted necessity of well doing doth, as the Schoolmen observe, set a much higher value on such action, and render it of a far greater merit and worth with God. As also the same Vows do more strongly fortify the mind against fu­ture temptations, whilst it suffers not that to re-enter so easily again into deliberation, which it hath already put out of its power; and our former lusts, or also Satan, despair­ing as it were now to be heard, makes no more assaults.

But these Vows or Resolutions at first are to be made only for a short time; and so that with some tolerable penalty you may redeem your former liberty, by obliging your self only either to do such an Act, or suffer such a Mortifi­cation. [Page 92]So often fast a meal; say so many Prayers; give so much Alms; &c. Which Penances if you do indispensably exact of your self when relaxing good Resolves, you will won­der to see, how small a forfeiture many times breaks-of the custome of a fault, from which neither Hell could af­fright, nor Heaven allure. But at the first take heed of making any absolute and perpetual engagement for per­forming things that are of more perfection, least Satan tempt you beyond your power of resistance, when as you have not as yet gotten a perfect command over your will, nor sate down first (as our Lord adviseth you, Luk. 14.28. &c.) to consult your strength whether you have forces enough to conquer your Enemy, and materials enough to finish your Building; and least you thus render the doing of that a sin to you, which before was innocent at least; and, by your soaring higher than your weak wings will yet carry you, you fall below your former Station, and inherit a Curse from our Lord instead of a Blessing: Let not thine heart be hasty (saith the wise-man, Eccl. 5.2.4, 5.) to utter any thing before God [ i. e. by way of promise in mat­ters not of necessary Duty.] For God hath no pleasure in fools, and thou must pay that which thou hast vowed: [There­fore] better it is, that thou shouldest not vow, than that thou shouldest vow and not pay. Which in the first verse he calls a Sacrifice of Fools. But a Vow releasable, toties, quoties, upon a forfeiture, especially for new beginners in a course of Piety, cures all this.

§. 32.
18. Imposing voluntary Mortifica­tions.

1. Imposing voluntary Mortifications on your self; and that for many ends.

1. For a Sin committed, or Duty omitted.

1. To mind you more of such a sin, and to help to dispose you to that contrition, and affliction of spirit which is re­quired for it; and which, whenever it is sincere, and true, doth also produce some of these external penitencies of the Body in some degree.

2. To appease (upon the sight of these humiliations testifying your sorrow) God's present, or future, wrath to­wards it; and to divert his eternal judgments, and pre­vent also his temporal, many times very heavy ones for greater sins; and these judgments inflicted on sinners peni­tent, and already reconciled. (See 2. Sam. 12.10. Deut. 3.25, 26. 2. Chron. 16.7, 8, 9. —20.37. —35.22, 23. 2. King. 20.17, 18. comp. 2. Chron. 32.31. &c. 1. Cor. 11.30. 2. Sam. 24.13. 1. King 21.2. 2. Chron. 33.12. Jo. 3.10. comp. 7. 2. Chron. 34.17. Jer. 26.19.)

3. And to deter your self, by these your sufferings for the past, from committing the like sin for the future: Thus, not laying hold only on God's mercy to Sin; but volun­tarily siding and taking part with his justice against it; not wishing, or thinking fit, that so much wickedness should be altogether gratis, and painless remitted; but (for the honor of the divine justice) vehemently desiring, and ad­judging your self, to undergo some proportion of suffer­ings for them.

2 2. For bringing your flesh, customarily (severely, and hardly) used to yield more facile obedience to the Spirit, for the present, or for the future, in things of duty, and times of need: for he only startles not, when afflictions come, who doth praeoccupare tela fortunae; and whose body suffers from himself what the world can threaten to it.

3. For obtaining from God the gift of any spiritual Grace, or temporal favour ( Esra. 8.21. Hester. 4.16). For ob­taining his resolutions of our consultations, doubts, &c. For which divine favours, these rigorous Mortifications ex­cellently prepare us, and are with him most forcible.

4 4 For obtaining the pardon of other mens Sins, (to whom we have relation, and of whose punishments also we may, and are likely to partake,) or relief of their miseries, ( Psal. 35.13, 14.) or supply of their necessities.

2 2. In the several ways and manners of Mortifications [Page 94]guiding your self rather by the Example of Holy men (who by the practice thereof have arrived to great Piety and from Experience recommended them) than by your own Judgment; which experience shews many things to operate much contrary to our former opination.

3 3. Ingaging (if need be) to others your performance of these voluntary Penances; and of your Vows; and pay­ing, to them, your forfeitures, &c.

4 4. Often melting and softening of your heart with sighs, and tears ( Act. 20.19.31. Phil. 3 18. —2. Tim. 1.4.) This is a great benefit that accrews to us from afflictions, and crosses.

Digr. The benefit of tears upon the Soul; and of not restraining, but cherishing the effluxes of our Compassion, for our selves, or for others; The many several kinds of them, all profitable.

§. 33.
A Cata­logue of se­veral Mor­tifications.

A Catalogue of several sorts of Mortifications, &c.

Digr. Whereof, in respect of several persons, some have much greater effects than others, and are also by them more willingly entertained, and therefore it seems not amiss to hint some variety. Humiliations of the Body, by so many Meals fasting. Harder cloathing, as sack-cloth. Lodging, as lying on the ground, on boards, on ashes, on straw; In their cloaths, to be the readier for rising, and for their Devo­tions, and to save the time of dressing and undressing. 2. Sam. 12.16. Going bare-foot. 2. Sam. 15.30. None or short Recreations. Abridging the hours of rest. Sleeping in our cloaths, or in a seat, not bed, to be readier for im­posed duties. Punishing the Body with scourges, weights, hard labours, &c. Denying our selves for a time of what we find the occasion of a former Sin. Crossing indifferent de­sires, to learn our Sense obedience. Enjoining our selves so much solitude and retirement. The abstaining from such company. Silence for such a time. Such a proportion of [Page 95] alms. Sending Alms abroad to Religious, to the poor, de­siring their prayers for you in relation to such necessities as press you, Sickness, Persecution, &c. Reading so many Chapters in the Scriptures, or other pious Books. Medi­tating so long on such a subject. Repeating, committing to memory so many Psalms. Multiplying extraordinary hours of Prayer. Visiting some loathed objects of morta­lity or pitty. Confessing our fault to another every time we commit it &c. Many of which, and many more may be largely exemplified in the practices of our Lord Himself.

§. 34.
19. Confes­sing fre­quently your sins to your spiritual Guide.

1. Confessing very frequently all your sins to your spiritual Father and Director; to receive his ministerial Absolution from them upon judgment of your penitence; his Sacer­dotal Benediction; and prescription of such Humiliations, and Penances, as may be thought further necessary for the appeasing of God's wrath towards them, and your present cure from them: to receive his spiritual advice and Conso­lations; his Prayers, and Intercessions to God for you; to put your self to the oftener shame, and the taking revenge on your self for them; to glorify the justice of God's judg­ments, (if then you lye under any) and to avert them. For Confession of sin is a special means to the sick, or other­wise afflicted, for their recovery, and deliverance out of their distress; Jam. 5.14, 15, 16. The resolution of such fre­quent confessing keeps a modest man in awe from sinning; the preparing for Confession helps him better to know his Sins; the testifying to another of his sorrow for them, binds him more to forsake them; and God's grace and illu­mination accompanies such Humiliation.

2. Your Confession (to reap the more benefit therefrom) to be always very particular, that by the more exact know­ledge of the state of your conscience (both concerning the several facts, and especially concerning the motives to, [Page 96]and the continuance of, them) your spiritual Physitian may apply more proper remedies to your disease.

3. Ʋncovering your sins (especially your greater sins and those that more afflict your conscience) to other your confidents; and, amongst them, to those rather by whom you are esteemed, and who are more eminent than you in Piety, for your greater Mortification. And very bene­ficial it is to do the same, upon the rising of any tempta­tion: for this much confounds your spiritual adversary that suggests them, to see himself ministerial to your ver­tues, instead of faults.

4. Ordering, with some others daily conversation with you, a mutual, conscientious, and free, admonition of your faults; Even the wisest, and holiest of men, being not, so well as others much inferior, able to discern some of their imperfections

§. 35.
20. Openly professing a zeal of Pie­ty and Chri­stian Ver­tues.

1. Making open profession of your extraordinary desire and affection to Devotion and Piety. Forbearing no holy Acti­on, because to be done openly and in publick; and resolved for this willingly to undergo the imputation (as it must be at first) of Hypocrisy, or Vain-glory. Remembering Eccle­siasticus 20.22. There is, that destroyeth his own Soul through bashfulness; and by accepting of persons overthroweth himself. By this course you shall never afterward be ashamed of your duty, when it happens to be contrary to fashion, ha­ving, once for all, pre-occupated this shame in your for­mer Profession. By this, you shall stand at all times en­gaged to make good what you so openly pretend. By this, others, as knowing your resolution, will cease to tempt or seduce you from it; and will abandon you to your better inclinations.

2. Contemning utterly, and scorning, worldly Reputation and Disgrace; the pleasing or the offending of men; which are the greatest enemies of Piety.

3. Contemning (in the exercise of Religious Duties) scandals, and offences, unjustly taken at you.

§. 36.
21. Strong­ly appre­hending God's pre­sence.

§. 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 Cre­ator 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 patient­ly suffering all evil; together with the means to procure and preserve these Virtues.

For the former, The practising all Holy Duties, and do­ing Good; The Duties required of a Christian are three­fold. 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 [Page 100]depends on the second: He that loveth not his Brother, how can he love God? 1. Jo. 4.20. And the second again de­pends 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 a­voiding 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. There­fore 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.

§. 41.
3. Humility

2. The Purity and Sanctification of the Soul, By

3. Humility, [ [...]], and Mortification of your Reason; opposite to all self-conceit of your own perfecti­ons; (and especially that of your Holiness, and Mortifica­tions;) pride; hypocrisy; ambition; envy; wrath; con­tentions of Argument; disobedience to Superiors; curiosity of Science; Schism; Heresy; and what other Vices pro­ceed 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 [Page 106]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 con­test, in every thing that he saith amiss; but only for a very necessary Truth: nor seeking any way to exaspe­rate 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 for­mer Saints, or of some persons living, who are very eminent in holiness; but carefully avoiding any com­parison with others, inferior.

2. Often considering, 1 the great imperfection of your holy duties: 2 and the good in such imperfection proceed­ing 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 infirmi­ties in your body, or imbecility of any faculty of your soul, fancy, memory, elocution, 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, [Page 107] eternal, vengeance; particularly, with the one only fault of the lost Angels; or the first sin of Adam; so se­verely 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 ful­fil the Apostle's Rule ( Phil. 2. ch. 3. ver.) in esteem­ing others better than your self.

7. Not concealing your defects and faults from others.

8. Suffering defamations of your innocency, or the gain­saying of truths (which are not of much moment) with­out 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 de­siring 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 do­ing 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 or­dering of out judgment.

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

1. Right or­dering of the judgment con­cerning Good and Evil.1. A right ordering of it concerning Good and Evil.

1. Since many sins proceed, after the rectifying in some [Page 108]measure of affections, from misperswasions of judgment, therefore entertaining a Christian jealousy over your Rea­son, 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 con­science, 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 just­ly 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 ha­ving 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 notwith­standing these impediments, is to God far more accepta­ble, and of greater price, and reward: Or, lest you should seem ambitious of extolling your self above others, account­ed 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 in­dustry; or to undertake to merit your reward, or satisfy [Page 109]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 me­lancholies, as some others have done; or should not be able to persevere &c. When as all the way, except the be­ginnings 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. Fourth­ly, 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 de­grees effects it.

3. Taking heed of dissembling to your self (out of a pre­tence 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 in­grateful, or acknowledge you are favoured). For this ac­knowledgment of them (contrary-wise) will both (in weighing the disproportion of these graces to your ill de­serts) 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 [Page 110]one of thine hired Servants, Luk. 15.21.19.) and indigna­tion for your neglect and abuse of them, and so ill a re­quital; And also put you continually in mind of the extra­ordinary 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 accep­table, 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, ho­nourable 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 Common­wealth. 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 where­in not others but our selves are deceived. As other Hypo­crisies 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 neg­lect 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; ad­monitions; silence, and modesty; diligence in business; exact fidelity; Christian simplicity; entire patience in petty inju­ries, 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 great­er 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 serv­ing 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 [Page 113]the prosecution of its work. Action therefore is to be de­ferred 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 for­born, and quitted, and yet an excess in them is a sin, and the same action, that is now lawful, if continued, pre­sently becomes unlawful (As, Eating, going-on to in­temperance; providing for your self, or family, into cove­tousness; particular affection, into concupiscence; recre­ations, 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 [Page 114]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 con­sidering:) and so undoing most men; who, instead of labouring (out of a pious fear) a reform or better infor­mation 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 or­dering of the Judg­ment concer­ning 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 fruit­less; 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 [Page 115]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 pre­fortifications against those things which have been for­mer 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; fre­quent 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 judg­ment, 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 ne­cessary only (when they are imposed) to satisfy the scan­dal given the Church; but no way, to appease the wrath of God.

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

— Should teach you, that all sins (without any distincti­on 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 Righte­ousness. Or faith in our Saviour's satisfaction (i.e.) in his sufferings, as to void all our self-afflictions, mortifica­tions, 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 for­bearance 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 a­mongst offenders; and one falling short of the highest de­gree 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 emula­tion of being perfect; and pre-eminence of those who are Saints.

— Should teach, the heavenly reward to be to all persons e­qual; 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 [Page 117] 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 pe­nances; 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, that is, as of di­vine 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 imme­diately hear or receive our own Prayers: or, as if our Lord's Intercessions and Mediation for us were defective or unsuffi­cient without them. Should teach you, that voluntary poverty, or selling our Goods to give them to the Poor; Celibacy; preaching without charges; remitting just Law­suits; 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 exi­gence; 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, Ta­king 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-men­tioned seem to do.

§. 47.

3. Considering, Doctors, Religions, Sects, according to the [Page 118]less, or more liberty, or severity of their doctrines; re­missness, 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 a­greeing 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 strong­lier 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 unsettled­ness, unconstancy, and dispute.

§. 48.

4. Avoiding curiosities of Science, and the inquiring into, and dispute about the [...], Quomodo & Quatenus of things. ( [...] saith Gregory Nazianzen) For, besides that of such silly languishing (of one not con­tent with sound words, 1. Tim. 6.4. comp. 3.) about many questions, and [...] (as they are called by the Apostle) [Page 119]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 em­bracing 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 necessa­ry; 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 Re­velation; nor against strongly-confirmed Tradition; or common Ecclesiastical History; nor against the professed experience of other Saints of God. That Philosophical Caution [...] seems mischievous in Divinity, espe­cially 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 rea­son for other things (in the former Circumstances) as [Page 120]far as we do for the Trinity. For our Reason is very weak; and all true Reason hath an anti-reason, and verity, a veri­simility, 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 Apo­stles times, should have argued, That the Mosaical Cere­monies 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 agi­tated. 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 aug­menting of Piety or Devotion may be discovered, or also in­stituted [Page 121]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 Ho­nors 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 enter­tained with general approbation.

§. 51.

Digr. Of the great confidence, and little strength (not­withstanding 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 Argu­ments): 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 [Page 122]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 confi­dence, 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 igno­rance, 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 mis­perswasions, 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 com­pared 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 perform­ing a submission thereof to whom such submission is en­joined. 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 [Page 123]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 Presump­tion.

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 in­considerable 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 [Page 124] 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 ulti­mately resolved into, something which is infallible (i. e.) God's word (whether written, or not); yet it is not re­quired 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 Pa­rents, 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 in­fallibly 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 demon­strate, it. That, if it did, one is no way nearer to a cer­tainty 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 ex­acts 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 spiri­tual Superior hath, or also more.

8. That the believing or practising a thing against our own Reason or Judgment, abstractively taken concerning [Page 125]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 preva­lent 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 concern­ing the erroneousness or unlawfulness of the thing; name­ly, this Reason, that we ought, upon some weighty con­siderations, rather to follow an anothers Reason, or Judg­ment 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 Con­science or Judgment, who judging or being perswaded that he ought to submit his Judgment to another, should not­withstanding 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 autho­rized 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 Supe­riors (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 establish­ing an absolute obedience unto it in all its Decisions. Be­cause 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-sub­mission, [Page 126]where Submission is due, tho we happen to re­tain all truths still necessary to salvation, yet here in dissent­ing 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 Sal­vation.

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 In­junctions, 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 Practi­ces formerly received; or, to some by-her-deemed ne­cessary 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 be­lieved; 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 pro­prium, 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 Spi­ritual 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 last­ly, for enjoying much quietness of mind.

§. 58.
5. Industry, and a Voca­tion.

5. Industry in some Vocation. (i. e.) 1. Serving God, and being instrumental to his providence in some Imploy­ment, 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 suffici­ent vacancy for your Devotions.

4. Ordering still before-hand, and, where it is much, [Page 128] 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 col­lection, and total summe of so many days.

6. Taking special care of the beginning of your imploy­ments 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 perse­vere without it): the chief remedy whereof is an ad­mixture 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, pro­spects, 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 other­wise 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 [Page 129] 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 absump­serit; 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 Voca­tion, by ill success. God loving your patience in well-do­ing as much as another man's fruitfulness (which is in­deed 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 cour­age in your labours.

15. In matters of great moment, or much concernment, before any resolution made about them, Using the pre­parations 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 [Page 130] proposal, not giving a sudden, and extempore answer, a­bout 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 incli­nations 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 particu­lars wherein they consult Him.

17. For making your election where two things of con­sequence 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 pro­posals this question or doubting will be immediately with­out any difficulty decided by the Director of your consci­ence, 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 re­mains 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 with­out having used much discourse to perswade it, acquiess in any side: For this is a great Index to you of the Divine [Page 131]good pleasure, that such thing should be done, or prose­cuted.
• 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 judg­ment, 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 Voca­tions 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. Conten­tedness 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 in­cumbrances, 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 employ­ments; 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 (be­yond 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 pre­sent you are; (Quod sis esse velis, nihilque malis). Know­ing, that (in a diligent and conscionable minding of your present business) the more you put your self (for to mor­row) 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 im­patience 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 [Page 133] 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 retire­ment, 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 chear­fully 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 ne­cessitated 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 pre­sume 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 ne­cessity 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 ex­ternally opposing your endeavors.

7. Practising content, and indifferency, and submitting to [Page 134]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 quiet­ness 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 indiffer­ency also for short, and long, life (the thing wherein we use to be the least resigned): A conformity to the Di­vine 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 sur­prizing 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 Com­forter, will sometimes happen to the best of men; happen I say from some greater deprivation of present secular con­tents; from the length of their sufferings; and the re­moteness 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; call­ing to mind former consolation, and that your mind was [Page 135]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. Exer­cising 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 re­cited.) 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 ex­cite 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. Empty­ing the Soul of some parts of its sadness, by communica­ting 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 Mem­bers 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 govern­ment, 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 speak­ing [Page 137]a truth, to deceive. 3 Not concealing a truth, to de­ceive. 4 Not taking advantage of the necessities, or igno­rance, the richness, or conveniences of the Contractor. 5 And to the poor shewing some indulgence. Using vera­city, and Christian Simplicity; avoiding in all things dissi­mulation, 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 noto­riously 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 [Page 138]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 al­ways a charitable judgment; and, if we pretend to love our Neighbour as our selves, we ought to excuse him, be­cause 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-di­cency: and men do not so freely blame, and censure, where they perceive it doth not please; and so covering the o­thers fault rectifies also theirs.

3. When you must speak of them, imagining them pre­sent, and hearing you; or that you speak to another to relate it unto them. In general approaching when peo­ple 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. Cor. 13. Charity thinketh no evil— re­joiceth not in iniqui­ty—hopeth all things, believeth all [good] things. as men commonly imagine. As is ex­perienced 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 [Page 139] 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 ad­vanceth us in our own conceit; nothing, that depresseth us. 11. Not requiring satisfaction for losses. Seek [...] not her own— beareth all things. 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. Seek­ing 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. Envieth not: is not puffed up. 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 exer­cising 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, Building your well doing chiefly upon the first of these, for so it will be more sure, and more uni­versal. 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 bene­fit in his goods, or affairs, before a smaller loss, and hin­derance 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 pu­nishing them (when you are forced to it) with rigour. [Page 141]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 pro­vidence 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 necessi­tous.

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 la­labourers working to have something to give. ( Eph. 4.28. 1. Cor. 16.2.) Our Saviour's advice, where no ready [Page 142] 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 ne­cessaries 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 o­thers. 'Tis a lawful thing to provide for our posterity ac­cording 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 Cha­rity. As maintaining our selves according to our quality. Our being comparatively poor, though we are not necessi­tous, 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 re­creations; —false named hospitality, and (truly uncharita­ble [Page 143] 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 pur­chases, 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 Hospi­tals, 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 ap­pointed 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 preci­ous 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, attend­ing 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 un­asked, 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 igno­rant, 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. [Page 145]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. Advi­sing 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 com­pany; or, when no likelihood of other opportunity to do it privately. Reprehending rather in the close of your con­verse, 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 Admoni­tion, 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 [Page 146] 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 Cha­rity (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 En­tertaining 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 [Page 147]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 a­mong them; and other needful instructions in Religion. Making collections for their debts; and purchasing their freedome when in restraint for some smaller summe. Hear­ing 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 re­covery; Prisoners and Malefactors, after condemned to dye: Moderating their sorrows, and despairs; helping their repentance; Inviting them to confession; and direct­ing them how to make it; especially, in respect of wrongs to their Neighbours; instructing, where need, their ig­norance; 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 pe­nitent and happy end.

5. Furnishing and maintaining Apothecaries shops a­bounding with all sorts of Druggs, Compositions, and Reme­dies 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 plen­tiful 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 stran­ger, 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 ha­zard 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 for­feitures, and other your rights.

3. Delivering the Poor from his Oppressors; and defend­ing 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. High­ways, [Page 149]Bridges. 2. Endowing Churches wanting Meanes. 3. And more Ministry in great Parishes, or necessary places.

2. Furnishing Divinity Lectures; Catechists for Chil­dren; 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 Devo­tions, and Sobriety of diet. And these for both Sexes be­ing 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 Founda­tion. Which also may occasion to the wealthy a pious di­stribution of what they have superfluous. Always, pro­vided, 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.