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 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.

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, 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.

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

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; 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 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 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 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.

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 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. 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.

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.

1. Then, The Duties I have choſen more ſpecially to recommend to you concerning your ſelf, and which may prepare you for the Duty you are charged with to your Neighbour, and Service you owe unto God (For the third depends on the ſecond: He that loveth not his Brother, how can he love God? 1. Jo. 4.20. And the ſecond again 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

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.

2. The Purity and Sanctification of the Soul, By

3. Humility, [ 〈 in non-Latin alphabet 〉 ], 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.

Of its Oppoſites.

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, 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.

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 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.

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

4. Avoiding curioſities of Science, and the inquiring into, and diſpute about the 〈 in non-Latin alphabet 〉 , Quomodo & Quatenus of things. ( 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 (as they are called by the Apoſtle) do come envies, contentions, railings, and evil ſurmiſings, and perverſe diſputings, and miſ-interpretations of other men's meanings (1. Tim. 6.4.) It alſo happeneth many times, that from an only-excluded-quatenus in the diſpute, the whole ſubſtance of a neceſſary duty is prejudic'd and omitted in mens practice.

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.

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 〈 in non-Latin alphabet 〉 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 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 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.

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 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 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 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 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, 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.

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.

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.

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.

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.

1. In this; 1 Not ſpeaking an untruth. 2 Not ſpeaking 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.

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.

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

Secondly, MERCY: And Thirdly, LOVE.

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 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 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.

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.

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. 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 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.

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 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.

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.

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. 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 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.

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.