to their own voluntary concessions and ingagements their promises and Oathes when once they are passed from them The Duty of Superiours as they are Iudges 1. Princes in judgement and their Delegate Judges must judge the causes of all persons uprightly and impartially without any personal consideration of the power of the mighty or the bribe of the rich or the needs of the poor For although the poor must fare no worse for his poverty yet in justice he must fare no better for it And although the rich must be no more regarded yet he must not be lesse And to this purpose the Tutor of Cyrus instructed him when in a controversie where a great Boy would have taken a large coat from a little Boy because his own was too little for him and the others was too big hee adjudged the great coat to the great Boy his Tutor answered Sir If you were made a Judge of decency or fitnesse you had judged well in giving the biggest to the biggest but when you were appointed Judge not whom the coat did fit but whose it was you should have considered the title and the possession who did the violence and who made it or who bought it And so it must be in judgements between the rich and the poor it is not to be considered what the poor Man needs but what is his own 2. A Prince may not much lesse may inferiour Judges deny justice when it is legally and competently demanded and if the Prince will use his Prerogative in pardoning an offender against whom justice is required he must be carefull to give satisfaction to the injured person or his Relatives by some other instrument and be watchful to take away the scandal that is lest such indulgence might make persons more bold to do injury and if hee spares the life let him change the punishment into that which may make the offender if not suffer justice yet doe justice and more real advantage to the injured person These rules concern Princes and their Delegates in the making or administring Laws in the appointing rules of justice and doing acts of judgement The duty of Parents to their Children and Nephews is briefly described by S. Paul The Duty of Parents to their Children 1. Fathers provoke not your Children to wrath that is be tender boweld pitiful and gentle complying with all the infirmities of the Children and in their several ages proportioning to them several usages according to their needs and their capacities 2. Bring them up in the nurture and admonition of the Lord that is secure their religion season their younger years with prudent and pious principles make them in love with vertue and make them habitually so before they come to choose or to discern good from evil that their choice may be with lesse difficulty and danger For while they are under discipline they suck in all that they are first taught and believe it infinitely provide for them wise learned and vertuous Tutors good company and discipline seasonable baptism catechism and confirmation For it is a great folly to heap up much wealth for our Children and not to take care concerning the Children for whom we get it It is as if a man should take more care about his shooe then about his foot 3. Parents must shew piety at home that is they must give good example and reverent deportment in the face of their children and all those instances of charity which usualy endear each other sweetnesse of conversation afâ—ability frequent admonition all significations of love and tendernesse care and watchfulnesse must be expressed towards Children that they may look upon their Parents as their friends and patrons their defence and sanctuary their treasure and their Guide Hither is to be reduced the nursing of Children which is the first and most natural and necessary instance of piety which Mothers can shew to their Babes a dutie from which nothing will excuse but a disability sicknesse danger or publick necessitie 4. Parents must provide for their own according to their condition education and imployment called by S. Paul a laying up for the Children that is an enabling them by competent portions or good trades arts or learning to defend themselves against the chances of the world that they may not be exposed to temptation to beggery or unworthy arts and although this must be done without covetousnesse without impatient and greedy desires of making them rich yet it must be done with much care and great affection with all reasonable provision and according to our power and if we can without sin improve our estates for them that also is part of the duty we owe to God for them and this rule is to extend to all that descend from us although we have been overtaken in a fault and have unlawfull issue they also become part of our care yet so as not to injure the production of the lawful bed 5. This duty is to extend to a provision of conditions and an estate of life Parents must according to their power and reason provide Husbands or Wives for their children In which they must secure piety and Religion and the affection and love of the interested persons and after these let them make what provisions they can for other conveniences or advantages Ever remembring that they can do no injury more afflictive to the children then to joyn them with cords of a disagreeing affection It is like tying a Wolf and a Lamb or planting the Vine in a Garden of Coleworts Let them be perswaded with reasonable inducements to make them willing and to choose according to the parents wish but at no hand let them be forced Better to sit up all night then to go to bed with a Dragon The duty of Husbands c. See Chapt. 2. Sect. 3. Rules for married persons 1 Husbands must give to their wives love maintenance duty and the sweetnesses of conversation and wives must pay to them all they have or can with the interest of obedience and reverence and they must be complicated in affections and interest that there be no distinction between them of Mine and Thine And if the title be the mans or the womans yet the use must be common onely the wisdom of the man is to regulate all extravagancies and indiscretions in other things no question is to be made and their goods should be as their children not to be divided but of one possession and provision whatsoever is otherwise is not marriage but merchandise And upon this ground I suppose it was that S. Basil commended that woman who took part of her Husbands goods to do good works withall for supposing him to be unwilling and that the work was his duty or hers alone or both theirs in conjunction or of great advantage to either of their souls and no violence to the support of their families she hath right to all that And Abigail of her own
endearments and noblest usages you have past upon me But so men in their Religion give a piece of Gum or the fat of a cheap Lamb in Sacrifice to him that gives them all that they have or need and unlesse He who was pleased to imploy your Lordship as a great Minister of his Providence in making a Promise of his good to me the meanest of his servants that he would never leave me nor forsake me shall enable me by greater services of Religion to pay my great Debt to your Honour I must still increase my score since I shall now spend as much in my needs of pardon for this boldnesse as in the reception of those favours by which I stand accountable to your Lordship in all the bands of service and gratitude though I am in the deepest sense of duty and affection My most Honoured Lord Your Honours most obliged and Most Humble Servant TAYLOR THE TABLE CHAP. I. Consideration of the general instruments and means serving to a holy life by way of introduction Page 1 Sect. 1. Care of our time and the manner of spending it Page 4 23 Rules for imploying our time Page 7 The 5 benefits of this exercise Page 16 Sect. 2. Purity of intention or purpose in all our actions c. Page 17 10. Rules for our intentions Page 19 8 Signes of purity of intention Page 22 3 Appendant Considerations Page 26 Sect. 3. The consideration and practise of the presence of God Page 27 6 Several manners of the divine presence Page 28 10 Rules of exercising this consideration Page 33 The 5 benefits of this exercise Page 36 Prayers and Devotions according to the Religion and purposes of the faregoing considerations Page 39 Devotions for ordinary dayes Page 40 CHAP. II. Of Christian sobriety Page 61 Sect. 1. Of sobriety in the general sence Page 61 5 Evil consequents of voluptuousnesse or sensuality Page 62 3 Degrees of sobriety Page 63 6 Rules for suppressing voluptuousnesse Page 64 Sect. 2. Of Temperance in eating and drinking Page 67 4 Measures of Temperance in eating Page 69 8 Signes and effects of Temperance Page 70 Of Drunkennesse Page 72 7 Evil consequents to drunkennesse Page 73 8 Signes of drunkennesse Page 75 11 Rules for the obtaining temperance Page 76 Sect. 3. Of Chastity Page 80 The 10 evil consequents of uncleannesse Page 83 7 Acts of Chastity in general Page 88 5 Acts of Virginal or Maiden Chastity Page 89 5 Rules for Widows or Vidual Chastity Page 91 6 Rules for married persons or maâ—rimonial chastity Page 92 10 Remedies against uncleannesse Page 95 Sect. 4. Of Humility Page 100 9 Arguments against pride by way of consideration Page 100 19 Acts or offices of humility Page 103 14 Means and exercises of obtaining and increasing the grace of humility Page 111 17 Signes of humility Page 117 Sect. 5. Of Modesty Page 119 4 Acts duties of Modesty as it is opposed to curiosity Page 119 6 Acts of Modesty as it is opposed to boldness Page 123 10 Acts of Modesty as it is opposed to undecency Page 124 Sect. 6. Of Contentednesse in all estates and accidents Page 128 2 General arguments for content Page 129 8 Instruments or exercises to procure contentednes Page 135 8 Means to obtain content by way of consideration Page 148 The Considerations applyed to particular cases Page 148 Of Poverty Page 156 The charge of many Children Page 163 Violent Necessities Page 164 Death of Children Friends c. Page 166 Vntimely Death Page 167 Death unseasonable Page 169 Sudden Deaths or violent Page 171 Being Childlesse Page 171 Evil or unfortunate Children Page 172 Our own Death Page 172 Prayers for the several graces and parts of Christian sobriety fitted to the necessity of several persons Page 173 CHAP. III. Of Christian Iustice. Page 180 Sect. 1. Of Obedience to our Superiours Page 182 15 Acts and duties of obedience to all our Superiours Page 183 12 Remedies against disobedience by way of consideration Page 187 3 Degrees of obedience Page 192 Sect. 2. Of Provision or that part of justice which is due from Superiours to inferiours Page 193 12 Duties of kings and all the supream power as Law-givers Page 194 2 Duties of Superiours as they are Iudges Page 197 5 Duties of parents to their children Page 199 Duty of Husbands and wives reciprocally Page 202 7 Duties of Masters of Families Page 203 Duty of Guardians or Tutors Page 204 Sect. 3. Of Negotiation or civil contracts Page 205 13 Rules and measures of Iustice in bargaining Page 205 Sect. 4. Of Restitution Page 211 7 Rules of making Restitution as it concerns the persons obliged Page 212 9 As it concerns other circumstances Page 216 Prayers to be said in relation to the several obligations and offices of Iustice. Page 220 CHAP. IIII. Of Christian religion Page 227 1. Of the internal actions of religion Page 228 Sect. 1. Of Faith Page 229 The 7 acts and offices of Faith Page 229 8 Signes of true Faith Page 231 8 Means and instruments to obtain Faith Page 234 Sect. 2. Of Christian Hope Page 236 The 5 acts of Hope Page 237 5 Rules to govern our Hope Page 238 12 Means of Hope and Remedies against despair Page 240 Sect. 3. Of Charity or the Love of God Page 246 The 8 acts of Love to God Page 248 The 3 measures and rules of Divine Love Page 251 6 Helps to encrease our Love to God by way of exercise Page 252 The 2 several states of Love to God Page 256 viz. The state of obedience Page 256 The state of zeal Page 256 8 Cautions and rules concerning zeal Page 257 2. Of the external actions of Religion Page 260 Sect. 4. Of Reading or Hearing the word of God Page 260 5 General considerations concerning it Page 263 5 Rules for hearing or reading the word of God Page 262 4 Rules for reading spiritual books or hearing sermons Page 264 Sect. 5. Of Fasting Page 266 15 Rules for Christian Fasting Page 266 Benefits of Fasting Page 272 Sect. 6. Of keeping Festivals and dayes holy to the Lord particularly the Lords day Page 273 10 Rules for keeping the Lords day other Christian Festivals Page 276 3. Of the mixt actions of Religion Page 281 Sect. 7. Of Prayer Page 281 8 Motives to Prayer Page 281 16 Rules for the practise of Prayer Page 283 6 Cautions for making vowes Page 291 7 Remedies against wandring thoughts in Prayer Page 293 10 Signes of tediousnesse of Spirit in our prayers and all actions of Religion Page 295 11 Remedies against tediousnesse of Spirit Page 296 Sect. 8. Of Almes Page 302 The 18 several kindes of corporal Almes Page 303 The 14 several kindes of spiritual Almes Page 304 The 5 several kindes of mixt Almes Page 305 16 Rules for giving Almes Page 305 13 Motives to Charity Page 313 Remedies against the parents of unmercifulness Page 316 1.9 Against Envy by way of consideration Page 316 2.12 Remedies against anger by
the first they are to be in the order of obedience 6. Submit to the punishment and censure of the Laws and seek not to reverse their judgement by opposing but by submitting or flying or silence to passe thorow it or by it as we can and although from inferiour Jugdes we may appeal where the Law permits us yet we must sit down and rest in the judgement of the Supreme and if we be wronged let us complain to God of the injury not of the persons and he will deliver thy soul from unrighteous Judges 7. Do not believe thou hast kept the Law when thou hast suffered the punishment For although patiently to submit to the power of the sword be a part of obedience yet this is such a part as supposes another lest undone and the Law punishes not because she is as well pleased in taking vengeance as in being obeyed but because she is displeased she uses punishment as a means to secure obedience for the future or in others Therefore although in such cases the Law is satisfied and the injury and the injustice is paid for yet the sins of irreligion and scandal and disobedience to God must still be so accounted sor as to crave pardon and be washed off by repentance 8. Humane Laws are not to be broken with scandal nor at all without reason for he that does it causelesly is a despiser of the Law and undervalues the Authority For humane Laws differ from divine Laws principally in this 1. That the positive commands of a man may be broken upon smaller and more reasons then the pâ—sitive comâ—ands of God we may upon a smaller reason omit to keep any of the fasting dayes of the Church then omit to give alms to the poor onely this the reason must bear weight according to the gravity and concernment of the Law a Law in a small matter may be omitted for a small reason in a great matter not without a greater reason And 2. The negative precepts of men may cease by many instruments by contrary customs by publick disrelish by long omission but the negative precepts of God never can cease but when they are expressely abrogated by the same Authority But what those reasons are that can dispence with the command of a man a man may be his own Judge and sometimes take his proportions from his own reason and necessity sometimes from publick fame and the practise of pious and severe persons and from popular customs in which a man shall walk most safely when he does not walk alone but a spiritual man takes him by the hand 9. We must not be too forward in procuring dispensations nor use them any longer then the reason continues for which we first procured them for to be dispensed withall is an argument of natural infirmity if it be necessary but if be not it signifies an indisciplined and unmortified spirit 10. We must not be too busie in examining the prudence and unreasonablenesse of humane Laws for although we are not bound to believe them all to be the wisest yet if by enquiring into the lawfulneâ—se of them or by any other instrument we finde them to fail of that wisdom with which some others are ordained yet we must never make use of it to disparage the person of the Law-giver or to countenâ—nce any mans disobedience much lesse our own 11. Pay that reverence to the person of thy Prince of his Ministers of thy Parents and spiritual Guides which by the customs of the place thou livest in are usually paid to such persons in their several degrees that is that the highest reverence be paid to the highest person and so still in proportion and that this reverence be expressed in all the circumstances and manners of the city and nation 12. Lift not up thy hand against thy Prince or Parent upon what pretence soever but bear all personal affronts and inconveniences at their hands and seek no remedy but by patience and piety yielding and praying or absenting thy self 13 Speak not evil of the Ruler of thy people neither Curse thy Father or Mother nor revile thy spiritual Guides nor discover and lay naked their infirmities but treat them with reverence and religion and preserve their Authority sacred by esteeming their persons venerable 14. Pay tribute and customes to Princes according to the Laws and maintenance to thy Parents according to their necessity and honourable support to the Clergy according to the dignity of the work and the customs of the place 15. Remember alwayes that duty to our Superiors is not an act of commutative justice but of distributive That is although Kings and Parents and spiritual Guides are to pay a great duty to their Inferiours the duty of their several charges and government yet the good govovernment of a King and of Parents are actions of Religion as they relate to God of Piety as they relate to their people and families And although we usually call them just Princes who administer their Laws exactly to the people because the actions are in the matter of justice yet in propriety of speech they are rather to be called Pious and Religious For as he is not called a just Father that educates his children well but pious so that Prince who defends and well rules his people is Religious and does that duty for which alone he is answerable to God The consequence of which is this so far as concerns our duty If the Prince or Parent fail of their duty we must not fail of ours for we are answerable to them and to God too as being accountable to all our Superiours and so are they to theirs they are above us and God is above them Remedies against disobedience and means to endear our obedience by way of consideration 1. Consider that all authority descends from God and our Superiours bear the image of the Divine Power which God imprints on them as on an image of clay or a coin upon a lesse perfect mettal which who so defaces shall not be answerable for the losse or spoil of the materials but the effacing the Kings Image and in the same measure will God require it at our hands if we despise his authority upon whomsoever he hath imprinted it He that despiseth you despiseth me And Dathan and Abiram were said to be gathered together against the Lord. And this was S. Pauls argument for our obedience The powers that be are ordained of God 2. There is very great peace and immunity from sin in resigning our wils up to the command of others for provided that our duty to God be secured their commands are warrants to us in all things else and the case of conscience is determined if the command be evident and pressing and it is certain the action that is but indifferent and without reward if done onely upon our own choice is an act of duty and of religion and rewardable by the grace and favour of God if done in obedience to the
the publick wisdom and necessity shall impose upon me at no hand murmuring against government lest the Spirit of pride and mutiny of murmur and disorder enter into me and consigne me to the portion of the disobedient and rebellious of the Despisers of dominion and revilers of dignity Grant this O holy God for his sake who for his obedience to the Father hath obtained the glorification of eternal ages our Lord and Saviour Jesus Christ. Amen Prayers for Kings and all Magistrates for our Parents spiritual and natural are in the following Letanies at the end of the fourth Chapter A Prayer to be said by Subjects when their Land is invaded and over-run by barbarous or wicked people enemies of the Religion or the Government I. O Eternal God thou alone rulest in the Kingdoms of men thou art the great God of battels and recompences and by thy glorious wisdom by thy Almighty power by thy secret providence doest determine the events of war and the issues of humane counsels and the returns of peace and victory now at least be pleased to let the light of thy countenance and the effects of a glorious mercy a gracious pardon return to this Land Thou seest how great evils we suffer under the power tyranny of war although we submit to adore thy justice in our sufferings yet be pleased to pity our misery to hear our complaints and to provide us of remedy against our present calamities let not the defenders of a righteous cause go away ashamed nor our counsels be for ever confounded nor our parties defeated nor religion suppressed nor learning discountenanced and we be spoiled of all the exteriour ornaments instruments and advantages of piety which thou hast been pleased formerly to minister to our infirmities for the interests of learning and religion Amen II. WE confesse dear God that we have deserved to be totally extinct and separate from the Communion of Saints and the comforts of Religion to be made servants to ignorant unjust and inferiour persons or to suffer any other calamitie which thou shalt allot us as the instrument of thy anger whom we have so often provoked to wrath and jealousie Lord we humbly lye down under the burden of thy rod begging of thee to remember our infirmities and no more to remember our sins to support us with thy staff to lift us up with thy hand to refresh us with thy gracious eye and if a sad cloud of temporal infelicities must still encircle us open unto us the window of Heaven that with an eye of faith and hope we may see beyond the cloud looking upon those mercies which in thy secret providence and admirable wisdom thou designest to all thy servants from such unlikely and sad beginnings Teach us diligently to do all our duty and cheerfully to submit to all thy will and at last be gracious to thy people that call upon thee that put their trust in thee that have laid up all their hopes in the bosome of God that besides thee have no helper Amen A Prayer to be said by Parents for their Children O Almighty and most merciful Father who hast promised children as a reward to the Righteous and hast given them to me as a testimony of thy mercy and an engagement of my duty be pleased to be a Father unto them and give them healthful bodies understanding souls and sanctified spirits that they may be thy servants and thy children all their dayes Let a great mercy and providence lead them through the dangers and temptations and ignorances of their youth that they may never run into folly and the evils of an unbridled appetite So order the accidents of their lives that by good education careful Tutors holy example innocent company prudent counsel and thy restraining grace their duty to thee may be secured in the midst of a crooked and untoward generation and if it seem good in thy eyes let me be enabled to provide conveniently for the support of their persons that they may not be destitute and miserable in my death or if thou shalt call me off from this World by a more timely summons let their portion be thy care mercy and providence over their bodies and souls and may they never live vitious lives nor dye violent or untimely deaths but let them glorifie thee here with a free obedience and the duties of a whole life that when they have served thee in their generations and have profited the Christian Common-wealth they may be coheirs with Jesus in the glories of thy eternal Kingdom through the same our Lord Jesus Christ. Amen A Prayer to be said by Masters of Families Curats Tutors or other obliged persons for their charges O Almighty God merciful and gracious have mercy upon my Family or Pupils or Parishioners c. and all committed to my charge sanctifie them with thy grace preserve them with thy providence guard them from all evil by the custody of Angels direct them in the wayes of peace and holy Religion by my Ministery and the conduct of thy most holy Spirit and consigne them all with the participation of thy blessings and graces in this World with healthful bodies with good understandings and sanctified spirits to a full fruition of thy glories hereafter through Jesus Christ our Lord. A Prayer to be said by Merchants Tradesmen and Handicrafts men O Eternal God thou Fountain of justice mercy and benediction who by my education and other effects of thy providence hast called me to this profession that by my industry I may in my small proportion work together for the good of my self and others I humbly beg thy grace to guide me in my intention and in the transaction of my affairs that I may be diligent just and faithful and give me thy favour that this my labour may be accepted by thee as a part of my necessary duty and give me thy blessing to assist and prosper me in my Calling to such measures as thou shalt in mercy choose for me and be pleased to let thy holy Spirit be for ever present with me that I may never be given to covetousnesse and sordid appetites to lying and falsehood or any other base indirect and beggerly arts but give me prudence honesty and Christian sincerity that my trade may be sanctified by my Religion my labour by my intention and thy blessing that when I have done my portion of work thou hast allotted me and improv'd the talent thou hast intrusted to me and serv'd the Common-wealth in my capacity I may receive the mighty price of my high calling which I expect and beg in the portion and inheritance of the ever blessed Saviour and Redeemer Jesus Amen A Prayer to be said by Debtors and all persons obliged whether by crime or contract O Almighty God who art rich unto all the treasure and Fountain of all good of all justice and all mercy and all bounty to whom we owe all that we are and all
that we have being thy Debtors by reason of our sins and by thy own gracious contract made with us in Jesus Christ teach me in the first place to perform all my Obligations to thee both of duty and thankfulnesse and next enable me to pay my duty to all my friends and my debts to all my Creditors that none bee made miserable or lessened in his estate by his kindenesse to me or traffick with me Forgive me all those sins and irregular actions by which I entered into debt further then my necessity required or by which such necessity was brought upon me but let not them suffer by occasion of my sin Lord reward all their kindnesse into their bosomes and make them recompence where I cannot and make me very willing in all that I can and able for all that I am oblig'd to or if it seem good in thine eyes to afflict me by the continuance of this condition yet make it up by some means to them that the prayer of thy servant may obtain of thee at least to pay my debt in blessings Amen II. LOrd sanctifie and forgive all that I have tempted to evil by my discourse or my example instruct them in the right way whom I have lead to errour let me never run further on the score of sinne but do thou blot out all the evils I have done by the spunge of thy passion and the blood of thy Crosse and give me a deep and an excellent repentance and a free and a gracious pardon that thou mayest answer for me O Lord and enable me to stand upright in judgement for in thee O Lord have I trusted let me never be confounded Pity me and instruct me guide me and support me pardon me and save me for my sweet Saviour Jesus Christ his sake Amen A Prayer for Patron and Benefactours O Almighty GOD thou Fountain of all good of all excellency both to Men and Angels extend thine abundant favour and loving kindnesse to my Patron to all my friends and Benefactors Reward them and make them plentiful recompence for all the good which from thy merciful providence they have conveyed unto me Let the light of thy countenance shine upon them and let them never come into any affliction or sadnesse but such as may be an instrument of thy glory and their eternal comfort Forgive them all their sins let thy Divinest Spirit preserve them from all deeds of Darknesse Let thy ministring Angels guard their persons from the violence of the spirits of Darknesse And thou who knowest every degree of their necessity by thy infinite wisdom give supply to all their needs by thy glorious mercy preserving their persons sanctifying their hearts and leading them in the wayes of righteousnesse by the waters of comfort to the land of eternal rest and glory through Jesus Christ our Lord. Amen CHAP. IV. Of Christian Religion REligion in a large sense does signifie the whole duty of Man comprehending in it Justice Charity and Sobriety because all these being commanded by God they become a part of that honour and worship which we are bound to pay to him And thus the word is used in S. Iames Pure Religion and undefiled before God and the Father is this To visit the fatherlesse and Widows in their affliction and to keep himself unspotted from the world But in a more restrained sense it is taken for that part of duty which particularly relates to God in our worshippings and adoration of him in confessing his excellencies loving his person admiring his goodnesse believing his Word and doing all that which may in a proper and direct manner do him honour It containes the duties of the first Table onely and so it is called Godlinesse and is by Saint Paul distinguished from Iustice and Sobriety In this sense I am now to explicate the parts of it Of the internal actions of Religion Those I call the internal actions of Religion in which the soul onely is imployed and ministers to God in the special actions of Faith Hope and Charity Faith believes the revelations of God Hope expects his promises and Charity loves his excellencies and mercies Faith gives our understanding to God Hope gives up all the passions and affections to Heaven and heavenly things and Charity gives the will to the service of God Faith is oppos'd to Infidelity Hope to Despair Charity to Enmity and Hostility and these three sanctifie the whole Man and make our duty to God and obedience to his Commandments to be chosen reasonable and delightful and therefore to be intire persevering and universal SECT I. Of Faith The Acts and Offices of Faith are 1. TO believe every thing which God hath revealed to us and when once we are convinced that God hath spoken it to make no further enquiry but humbly to submit ever remembring that there are some things which our understanding cannot fathom nor search out their depth 2. To believe nothing concerning God but what is honourable and excellent as knowing that belief to be no honoring of God which entertains of him any dishonourable thoughts Faith is the parent of Charity and whatsoever Faith entertains must be apt to produce love to God but he that believes God to be cruel or unmerciful or a rejoycer in the unavoidable damnation of the greatest part of mankinde or that he speaks one thing and privately means another thinks evil thoughts concerning God and such as for which we should hate a man and therefore are great enemies of Faith being apt to destroy charity Our Faith concerning God must be as himself hath revealed and described his own excellencies and in our discourses we must remove from him all imperfection and attribute to him all excellency 3. To give our selves wholly up to Christ in heart and desire to become Disciples of his doctrine with choice besides conviction being in the presence of God but as Ideots that is without any principles of our own to hinder the truth of God but sucking in greedily all that God hath taught us believing it infinitely and loving to believe it For this is an act of Love reflected upon Faith or an act of Faith leaning upon Love 4. To believe all Gods promises and that whatsoever is promised in Scripture shall on Gods part be as surely performed as if we had it in possession This act makes us to rely upon God with the same confidence as we did on our Parents when we were children when we made no doubt but whatsoever we needed we should have it if it were in their power 5. To believe also the conditions of the promise or that part of the revelation which concerns our duty Many are apt to believe the Article of remission of sins but they believe it without the condition of repentance or the fruits of holy life and that is to believe the Article otherwise then God intended it For the Covenant of the Gospel is the great object of Faith and
that we have a great work to do many enemies to conquer many evils to prevent much danger to run through many difficulties to be master'd many necessities to serve and much good to do many children to provide for or many friends to support or many poor to relieve or many diseases to cure besides the needs of nature and of relation our private and our publick cares and duties of the world which necessity and the Providence of God hath adopted into the family of Religion And that we need not fear this instrument to be a snare to us or that the duty must end in scruple vexation and eternal fears we must remember that the life of every man may be so ordered and indeed must that it may be a perpetual serving of God The greatest trouble and most busy trade and wordly incombrances when they are necessary or charitable or profitable in order to any of those ends which we are bound to serve whether publick or private being a doing Gods work For God provides the good things of the world to serve the needs of nature by the labours of the Plowman the skill and pains of the Artisan and the dangers and traffick of the Merchant These men are in their callings the Ministers of the Divine providence and the stewards of the creation and servants of the great family of God the World in the imployment of procuring necessaries for food and clothing ornament and Physick In their proportions also a King and a Priest and a Prophet a Judge and an Advocate doing the works of their imployment according to their proper rules are doing the work of God because they serve those necessities which God hath made and yet made no provisions for them but by their Ministery So that no man can complain that his calling takes him off from religion his calling it self and his very worldly imployment in honest trades and offices is a serving of God and if it be moderately pursued and according to the rules of Christian prudence will leave void spaces enough for prayers and retirements of a more spiritual religion God hath given every man work enough to do that there shall be no room for idlenesse â—nd yet hath so ordered the world that there shall be space for devotion He that hath the fewest businesses of the world is called upon to spend more time in the dressing of his soul and he that hath the most affairs may so order them that they shall be a service of God whilst at certain periods they are blessed with prayers and actions of religion and all day long are hallowed by a holy intention However so long as Idlenesse is quite shut out from our lives all the sins of wantonnesse softnesse and effeminacy are prevented and there is but little room left for temptation and therefore to a busie man temptation is fain to climbe up together with his businesses and sins creep upon him onely by accidents and occasions whereas to an idle person they come in a full body and with open violence and the impudence of a restlesse importunity Idlenesse is called the sin of Sodom and her daughters and indeed is the burial of a living man an idle person being so uselesse to any purposes of God and man that he is like one that is dead unconcerned in the changes and necessities of the world and he onely lives to spend his time and eat the fruits of the earth like vermin or a wolf when their time comes they dye and perish and in the mean time do no good they neither plow nor carry burdens all that they do either is unprofitable or mischievous Idlenesse is the greatest prodigality in the world it throwes away that which is invaluable in respect of its present use and irreparable when it is past being to be recovered by no power of art or nature But the way to secure and improve our time we may practise in the following rules Rules for imploying our Time 1. In the morning when you awake accustome your self to think first upon God or something in order to his service and at night also let him close thine eyes and let your sleep be necessary and healthful not idle and expensive of time beyond the needs and conveniencies of nature and sometimes be curious to see the preparation which the sun makes when he is coming forth from his chambers of the East 2. Let every man that hath a calling be diligent in pursuance of its imployment so as not lightly or without reasonable occasion to neglect it in any of those times which are usually and by the custome of prudent persons and good husbands imployed in it 3. Let all the Intervals or void spaces of time be imployed in prayers reading meditating works of nature recreation charitie friendlinesse and neighbourhood and means of spiritual and corporal health ever remembring so to work in our calling as not to neglect the work of our high calling but to begin and end the day with God with such forms of devotion as shall be proper to our necessities 4. The resting dayes of Christians and Festivals of the Church must in no sense be dayes of idlenesse for it is better to plow upon holy dayes then to do nothing or to do vitiously but let them be spent in the works of the day that is of Religion and Charity according to the rules appointed 5. Avoid the company of Drunkards and busie-bodies and all such as are apt to talk much to little purpose for no man can be provident of his time that is not prudent in the choice of his company and if one of the Speakers be vain tedious and trifling he that hears and he that answers in the discourse are equal losers of their time 6. Never talk with any man or undertake any trifling imployment meerly to passe the time away for every day well spent may become a day of salvation and time rightly employed is an acceptable time And remember that the time thou triflest away was given thee to repent in to pray for pardon of sins to work out thy salvation to do the work of grace to lay up against the day of Judgement a treasure of good works that thy time may be crowned with Eternity 7. In the midst of the works of thy calling often retire to God in short prayers and ejaculations and those may make up the want of those larger portions of time which it may be thou desirest for devotion and in which thou think'st other persons have advantage of thee for so thou reconcilest the outward work and thy inward calling the Church and the Common-wealth the imployment of thy body and the interest of thy soul for be sure that God is present at thy breathings and hearty sighings of prayer assoon as at the longer offices of lesse busied persons and thy time is as truely sanctified by a trade and devout though shorter prayers as by the longer offices
her face to represent that no vertue hath cost the Saints so much as this of Chastity 5. Fly from all occasions temptations loosenesses of company Balls and Revellings undecent mixtures of wanton dancings idle talke private society with stranger women starings upon a beauteous face the company of women that are singers amorous gestures garish and wanton dressings feasts and liberty banquets and perfumes which are made to persecute chastity some of these being the very Prologues to lust and the most innocent of them being but like condited or pickled Mushroms which if carefully corrected and seldome tasted may be harmelesse but can never do good Ever remembring that it is easier to dye for chastity then to live with it and the Hangman could not extort a consent from some persons from whom a Lover would have intreated it For the glory of chastity will easily overcome the rudenesse of fear and violence but easinesse and softnesse and smooth temptations creep in and like the Sun make a mayden lay by her vail and robe which persecution like the Northern winde made her hold fast and clap close about her 6. He that will secure his chastity musâ— first cure his pride and his rage For oftentimes lust is the punishment of a proud man to tame the vanity of his pride by the shame and affronts of unchastity and the same intemperate heat that makes anger does enkindle lust 7. If thou beest assaulted with an unclean Spirit trust not thy self alone but runne forth into company whose reverence and modesty may suppresse or whose society may divert thy thoughts and a perpetual witnesse of thy conversation is of especial use against this vice which evaporates in the open air like Camphyre being impatient of light and witnesses 8. Use frequent and earnest prayer to the King of Purities the first of Virgins the eternal GOD who is of an essential purity that hee would be pleased to reprove and cast out the unclean Spirit For besides the blessings of prayer by way of reward it hath a natural vertue to restrain this vice because a prayer against it is an unwillingnesse to act it and so long as we heartily pray against it our desires are secured and then thâ—â— Devil hath no power This was S. Pauls other remedy For this cause I besought the Lord thrice 9. Hither bring in succour from consideration of the Divine presence and of his holy Angels meditation of Death and the passions of CHRIST upon the Crosse imitation of his purities and of the Virgin Mary his unspotted and holy Mother and of such eminent Saints who in their generations were burning and shining lights unmingled with such uncleannesses which defile the soul and who now follow the Lambe whithersoever he goes 10. These remedies are of universal eâ—ficacy in all cases extraordinary and violent but in ordinary and common the remedy which GOD hath provided that is Honourable marriage hath a natural efficacy besides a vertue by Divine blessing to cure the inconveniences which otherwise might aâ—flict persons temperate and sober Sect. 4. Of Humility HUmility is the great Ornament and Jewel of Christian Religion that whereby it is distinguished from all the wisdome of the world it not having been taught by the wise men of the Gentiles but first put into a discipline and made part of a religion by our Lord Jesus Christ who propounded himselfe imitable by his Disciples so signally in nothing as in the twinne sisters of Meeknesse and Humility Learne of me for I am meek and humble and ye shall finde rest unto your souls For all the World all that we are and all that we have our bodies and our souls our actions and our sufferings our conditions at home our accidents abroad our many sinnes and our seldome vertues are as so many arguments to make our souls dwell low in the deep valleys of Humility Arguments against Pride by way of Consideration 1. Our Body is weak and impure sending out more uncleannesses from its several sinkes then could be endured if they were not necessary and natural and we are forced to passe that through our mouthes which as soon as we see upon the ground we loathe like rottennesse and vomiting 2. Our strength is inferiour to that of many Beasts and our infirmities so many that we are forced to dresse and tend Horses and Asses that they may help our needs and relieve our wants 3. Our beauty is in colour inferiour to many flowers and in proportion of parts it is better then nothing For even a Dog hath parts as well proportion'd and fitted to his purposes and the designes of his nature as we have and when it is most florid and gay three fits of an ague can change it into yellownesse and leanness and the hollowness and wrinkles of deformity 4. Our learning is then best when it teaches most humility but to be proud of Learning is the greatest ignorance in the World For our learning is so long in getting and so very imperfect that the greatest Clerke knowes not the thousand part of what hee is ignorant and knowes so uncertainly what he seemes to know and knowes no otherwise then a Fool or a Childe even whaâ— is told him or what he guesses at that except those things which concerne his duty and which God hath revealed to him which also every Woman knowes so far as is necessary the most Learned Man hath nothing to bee proud of unlesse this be a sufficient argument to exalt him that he uncertainly guesses at some more unnecessary things then many others who yet know all that concernes them and minde other things more necessary for the needs of life and Common-wealths 5. Hee that is proud of riches is a Foole. For if he be exalted above his Neighbours because hee hath more gold how much inferiour is hee to a Gold Mine How much is he to give place to a chain of Pearl or a knot of Diamonds For certainly that hath the greatest excellence from whence he derives all his gallantry and preheminence over his Neighbours 6. If a man be exalted by reason of any excellence in his soul he may please to remember that all souls are equal and their differing operations are because their instrument is in better tune their body is more healthful or better tempered which is no more praise to him then it is that he was born in Italy 7. He that is proud of his birth is proud of the blessings of others not of himself for if his parents were more eminent in any circumstance then their Neighbours he is to thank God and to rejoyce in them but still he may be a Fool or unfortunate or deform'd and when himself was born it was indifferent to him whether his Father were a King or a Peasant for he knew not any thing nor chose any thing and most commonly it is true that he that boasts of his Ancestors who were the founders and raisers of a
very probable reason 8. Let a man frequently and seriously by imagination place himself upon his death-bed and consider what great joyes he shall have for the remembrance of every day well spent and what then he would give that he had so spent all his dayes He may guesse at it by proportions for it is certain he shall have a joyful and prosperous night who hath spent his day holily and he resignes his soul with peace into the hands of God who hath lived in the peace of God and the works of religion in his life time This consideration is of a real event it is of a thing that will certainly come to passe It is appointed for all men once to die and after death comes judgement the apprehension of which is dreadful and the presence of it is intolerable unlesse by religion and sanctity we are dispos'd for so venerable an appearance 9. To this may be useful that we consider the easinesse of Christs yoke the excellences and sweetnesses that are in religion the peace of conscience the joy of the Holy Ghost the rejoycing in God the simplicity and pleasure of vertue the intricacy trouble and businesse of sin the blessings and health and reward of that the curses the sicknesses and sad consequences of this and that if we are weary of the labours of religion we must eternally sit still and do nothing for whatsoever we do contrary to it is infinitely more full of labour care difficulty and vexation 10. Consider this also that tediousnesse of spirit is the beginning of the most dangerous condition estate in the whole World For it is a great disposition to the sinne against the holy Ghost it is apt to bring a Man to backsliding and the state of unregeneration to make him return to his vomit and his sink and either to make the Man impatient or his condition scrupulous unsatisfied irksome and desperate and it is better that he had never known the way of godlinesse then after the knowledge of it that he should fall away There is not in the World a greater signe that the spirit of Reprobation is beginning upon a Man then when hee is habitually and constantly or very frequently weary and slights or loaths holy Offices 11. The last remedy that preserves the hope of such a Man and can reduce him to the state of zeal and the love of God is a pungent sad and a heavy affliction not desperate but recreated with some intervals of kindenesse and little comforts or entertained with hopes of deliverance which condition if a Man shall fall into by the grace of God he is likely to recover but if this help him not it is infinite oddes but he will quench the Spirit Sect. 8. Of Almes LOve is as communicative as fire as busie and as active and it hath four twin Daughters extreme like each other and but that the Doctors of the School have done as Thamars Midwife did who bound a Scarlet threed something to distinguish them it would be very hard to call them asunder Their names are 1. Mercy 2. Beneficence or well-doing 3. Liberality And 4. Almes which by a special priviledge hath obtained to be called after the Mothers name and is commonly called Charity The first or eldest is seated in the affection and it is that which all the other must attend For Mercy without Almes is acceptable when the person is disabled to expresse outwardly what he heartily desires But Almes without Mercy are like prayers without devotion or Religion without Humility 2. Beneficence or well doing is a promptnesse and noblenesse of minde making us to do offices of curtesie and humanity to all sorts of persons in their need or out of their need 3. Liberality is a disposition of minde opposite to covetousnesse and consists in the despite and neglect of money upon just occasions and relates to our friends children kinred servants and other relatives 4. But Almes is a relieving the poor and needy The first and the last onely are duties of Christianity The second and third are circumstances and adjuncts of these duties for Liberality increases the degree of Almes making our gift greater and Beneficence extends it to more persons and orders of Men spreading it wider The former makes us sometimes to give more then we are able and the latter gives to more then need by the necessity of Beggars and serves the needs and conveniencies of persons and supplies circumstances wheraes properly Almes are doles and largesses to the necessitous and calamitous people supplying the necessities of Nature and giving remedies to their miseries Mercy and Almes are the body and soul of that charity which we must pay to our Neighbours need and it is a precept which God therefore enjoyn'd to the World that the great inequality which he was pleased to suffer in the possessions and accidents of Men might be reduced to some temper and evennesse and the most miserable person might be reconciled to some sense and participation of felicity Works of mercy or the several kindes of corporal Almes The workes of Mercy are so many as the affections of Mercy have objects or as the World hath kindes of misery Men want meat or drink or clothes or a house or liberty or attendance or a grave In proportion to these seven works are usually assign'd to Mercy and there are seven kindes of corporal almes reckoned 1. To feed the hungry 2. To give drink to the thirsty 3. Or clothes to the naked 4. To redeem Captives 5. To visit the sick 6. To entertain strangers 7. To bury the dead But many more may be added Such as are 8. To give physick to sick persons 9. To bring cold and starv'd people to warmth and to the fire for sometimes clothing will not do it or this may be done when we cannot do the other 9. To lead the blinde in right wayes 10. To lend money 11. To forgive debts 12. To remit forfeitures 13. To mend high wayes and bridges 14. To reduce or guide wandring travellers 15. To ease their labours by accomodating their work with apt instruments or their journey with beasts of carriage 16. To deliver the poor from their oppressors 17. To dye for my brother 18 To pay maydens dowries and to procure for them honest and chast marriages Works of spiritual Almes and mercy are 1. To teach the ignorant 2. To counsell doubting persons 3. To admonish sinners diligently prudently seasonably and charitably To which also may be reduced provoking and encouraging to good works 4. To comfort the afflicted 5. To pardon offenders 6. To suffer and support the weak 7. To pray for all estates of men and for relief to all their necessities To which may be added 8 To punish or correct refractorinesse 9. To be gentle and charitable in censuring the actions of others 10. To establish the scrupulous wavering and inconstant spirits 11. To confirm the strong 12. Not to give
be express'd in all our actions and the light of thy countenance be upon us in all our sufferings that we may delight in the service and in the mercies of God for ever Amen O gracious Father and merciful God if it be thy wil say unto the destroying Angel it is enough and though we are not better then our brethren who are smitten with the rod of God but much worse yet may it please thee even because thou art good and because we are timerous and sinful not yet fitted for our appearance to set thy mark upon our foreheads that the Angel thy Minister of thy justice may passe over us and hurt us not let thy hand cover thy servants and hide us in the clefts of the rock in the wounds of the holy Jesus from the present anger that is gone out against us that though we walk thorough the valley of the shadow of death we may fear no evil and sufâ—er none and those whom thou hast smitten with thy rod support with thy staff and visit them with thy mercies and salvation through Jesus Christ. Amen 8. For all women with childe and for unborn children O Lord God who art the Father of them that trust in thee and shewest mercy to a thousand generations of them that fear thee have mercy upon all women great with childe * be pleased to give them a joyful a safe deliverance let thy grace preserve the fruit of their wombs and conduct them to the holy Sacrament of Baptisme that they being regenerated by thy Spirit and adopted into thy family and the portion and duty of Sons may live to the glory of God to the comfort of their parents and friends to the edification of the Christian Common-wealth and the salvation of their own souls thorough Jesus Christ. Amen 9. For all estates of Men and Women in the Christian Church O Holy God King Eternal out of the infinite stâ—re-houses of thy grace and mercy give unto all Virgins chastity and a religious spirit to all persons dedicated to thee and to religion continence and meekness an active zeal and an unwearied spirit to all married paires faith and holinesse to widows and fatherless and all that are oppressed â—hy paâ—ronage comfort and defence to all Christian women simplicity and modâ—sâ—y humility and chastity pâ—tience aâ—d charity give unto the poor to all â—hat are robbed and spoiled of their goods a competent supporâ— and a contented spirit and a treasure in heaven hereafter give unto prisoners and captives to them that toil in the mines and row in â—he gallâ—es strength of body and of spirit liberty and redemption comfort and restitution to all that travel by land thy Angel for their guide and a holy and prosperous return to all that travel by sea freedom from Pirates and shipwrack and bring them to the Haven where they would be to distressed and scrupulous consciences to melancholy and disconsolate persons to all that are afflicted with evil and unclean spirits give a light from heaven great grace and proportionable comforts and â—imely deliverance give them patience and resignation let their sorrows be changed into grace and comfort and let the sâ—orm waft them certainly to the regions of rest and glory Lord God of Mercy give to thy Martyrs Confessors and all thy persecuted constancy and prudence boldness and hope a full faith and a never failing charity To all who are condemned to death do thou minister comfort a strong a quiet and a resigned spirit take from them the fear of death and all remaining affections to sin and all imperfections of duty and cause them to dye full of grace full of hope and give to all faithfull and particularly to them who have recommended themselves to the prayers of thy unworthy servant a supply of all their needs temporal and spiritual and according to their several states and necessities rest and peace pardon and refreshment and shew us all a mercy in the day of judgment Amen Give O Lord to the Magistrates equity sinceritie courage and prudence that they may protect the good defend religion and punish the wrong doers Give to the Nobility wisdom valour and loyalty To Merchants justice and faithfulnesse to all Artificers and Labourers truth and honesty to our enemies forgivenesse and brotherly kindnesse Preserve to us the Heavens and the Ayre in healthful influence and disposition the Earth in plenty the kingdom in peace and good government our marriages in peace and sweetnesse and innocence of society thy people from famine and pestilence our houses from burning and robbery our persons from being burnt alive from banishment and prison from Widowhood destitution from violence of pains and passions from tempests and earth-quakes from inundation of waters from rebellion and invasion from impatience and inordinate cares from tediousnes of spirit and despair from murder and all violent accursed and unusual deaths from the surprize of sudden and violent accidents from passionate and unreasonable fears from all thy wrath and from all our sins good Lord deliver and preserve thy servants for ever Amen Represse the violence of all implacable warring and tyrant Nations bring home unto thy fold all that are gone astray call into the Church all strangers increase the number and holinesse of thy own people bring infants to ripenesse of age and reason confirm all baptized people with thy grace and with thy Spirit instruct the Novices and new Christians let a great grace and merciful providence bring youthful persons safely and holily through the indiscretions and passions and temptations of their younger years those whom thou hast or shalt permit to live to the age of a man give competent strength and wisdom take from them covetousnesse and churlishnesse pride and impatience fill them full of devotion and charity repentance and sobriety holy thoughts and longing desires after Heaven and heavenly things give them a holy and a blessed death and to us all a joyful resurrection through Jesus Christ our Lord Amen Ad. Sect. 10. The manner of using these devotions by way of preparation to the receiving the blessed Sacrament of the Lords Supper The just prepararion to this holy Feast consisting principally in a holy life and consequently in the repetition of the acts of all vertues and especially of Faith Repentance Charity and Thanksgiving to the exercise of these four graces let the person that intends to communicate in the times set apart for his preparation and devotion for the exercise of his faith recite the prayer or Letany of the passion For the exercise of Repentance the form of confession of sins with the prayer annexed And for the graces of thanksgiving and charity let him use the special formes of prayer above described or if a lesse time can be allotted for preparatory devotion the two first will be the more proper as containing in them all the personal duty of the communicant To which upon the morning of that holy solemnity let him adde A