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Early English books online. (EEBO-TCP ; phase 1, no. A44530) Transcribed from: (Early English Books Online ; image set 99687) Images scanned from microfilm: (Early English books, 1641-1700 ; 790:28) The happy ascetick, or, The best exercise to which is added A letter to a person of quality, concerning the holy lives of the primitive Christians / by Anthony Horneck ... Horneck, Anthony, 1641-1697. [18], 542 p., [1] leaf of plates : ill. Printed by T.N. for Henry Mortlock ... and Mark Pardoe ..., [London] : 1681. Place of publication from Wing. Errata: p. [18] Reproduction of original in Huntington Library. eng Christian life -- Early works to 1800. eebo The happy ascetick: or, The best exercise, to which is added, A letter to a person of quality, concerning the holy lives of the primitive Christians. Horneck, Anthony, 1681 562 132260 285 0 0 0 0 0 21.55 C The rate of 21.55 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-03 Assigned for keying and markup 2005-03 Keyed and coded from ProQuest page images 2005-04 Sampled and proofread 2005-04 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion

Son , go work to day in my Vineyard . Matth. Ch: 21 : v : 28.

THE HAPPY ASCETICK : OR , THE Best Exercise , To which is added , A LETTER TO A Person of Quality , Concerning the Holy Lives of the Primitive Christians . By ANTHONY HORNECK , Preacher at the Savoy .

Printed by T. N for Henry Mortlock at the Phaenix in St. Paul's Church-yard , and Mark Pardoe at the Black Raven over against Bedford-House in the Strand , 1681.

To the Right Reverend FATHER in GOD , THOMAS , Lord Bishop of LINCOLN . MY LORD ,

THe Reason , why I dedicate this Treatise to your Lordship , is not any opinion I have of the Merit of the Book ; but my remembrance of your former Favours . I am sensible , how much I am obliged to you , and though I have often professed so much in private , yet I look'd upon the Duty , as imperfect , without I made some publick Acknowledgement ; and though the Book may not be worthy of your Patronage , because it comes not attended with new Notions , yet I thought it safer to run the hazard of being judged unlearned , than that of being counted ungrateful .

My Lord , you were the Person , who first took notice of me in the University , and by your Sun-shine , warm'd and cherish'd my Endeavours , and gave Encouragement to those Studies , I am now engaged in , and as under your Shadow , I then advanced , and prosper'd ; So now , that the Fruit , though of a courser sort , is come to some maturity , it was but reason , you should have a taste of it . I know not , how pleasant it may be to your curious , and delicate Pallate , but your Piety is such , that you can disrelish nothing that tends to the Exercise of Real Godliness .

A Subject indeed , on which Millions of Books are already written ; yet such is the Richness of it , that every day it affords new matter for Contemplation ; and though what we write is nothing , but a different Dress of the same Good Angel , yet even those different Garbs , and Habits may help towards the Enlargement of its Splendor and Glory . To Plant Goodness in Men is without doubt the indeleble Character of our Office , and to make Souls fall in love with Heaven , the import of that Duty , whereby we hold our Charter ; and we have the greater reason to attempt it in an Age , wherein Religion , like the Poets Eccho , is become an empty sound , and try how far we may bring that Faith into fashion again , which formerly , when times were better , discovered it self in suitable Works and Actions .

St. Paul's fight with Beasts , one would think , is still entailed upon our Function , and the difference between his , and ours , seems only this , that his was at Ephesus , and ours in the places where we do Officiate ; for the Brutal Lusts of Men are now as strong , as ever , and it 's hard to say , whether our Task be not the more difficult of the two , since , besides his Preaching , he had the Mantle of Elijah , the Power of doing Miracles ; and we only the ordinary Assistances of Gods Spirit . It 's true , the World is Christian now , whereas it was Heathen in his time ; but I cannot tell whether Christianism , mingled with Paganism in Carriage and Conversation , be not a fiercer Devil to drive out , than meer Heathenism , and Black Infidelity without any White to checker it .

However we have reason to relie upon his Help , who hath promised to be with us to the Worlds end ; and we find by happy Experience , that our Labours are not altogether unsuccessful , where we aim at Gods Glory more than our own Interest .

We are happy in this Church , that we have so many Prelates who are bent upon reviving the strictness of the Primitive Church , excellent Patterns for us the inferiour Clergy to imitate , and being thus encouraged by our Generals , we must be inexcusable , if having such Monitors , we prove careless of our Duty . To reduce Christianity in Men to its Primitive Rule , is the drift of this discourse ; and as your Lordships Zeal for such harmless Enterprizes cannot be unknown to any , that have had the Honour to converse with you ; so whatever defects may occur in the Book itself , the Scope and Intent being great , I flatter my self , that though I fall short of the Mark I aim at , yet for the Designs sake , your Lordship will generously pardon all the Faults , and Mistakes of ,

MY LORD , Your Lordships Much Obliged , and very Humble Servant , Anthony Horneck .
The Preface .

THe use of new Books , especially upon Subjects of this Nature , I apprehend to be no other than this , that the newness of them is a temptation to Men to read them , who many times will lay aside an Old one , though much better , to peruse a New , and by the Novelty of the Dress , be brought into a good opinion of a Doctrine , which before , while lying in Moth-eaten Leaves , was insipid and nauseous to their Spiritual Appetite ; so that we are forced to make advantage of their Temper , and continue Writing , in hopes , that by a new Book we may catch them into seriousness .

All I have to say concerning this Treatise , is , That it is intended to call M●n away from the Shadow , to the Substance of Religion , from a Form , to the Power of Godliness , and from a notional to a practical Belief of the Gospel ; and though Exercise in an Age so much given to Idleness may possibly sound ill , and some Men , that never understood , that Religion required much Labour , will be apt to cry , What will this Babler say ? yet we are not to be laught out of our Christianity by the talk of Men that have no mind to be saved , nor is Religion therefore the less painful , because so many thousands turn it into Formality .

The Judge of Quick and Dead will have another Rule to go by , and it is not the Fancies of Men shall guide him in passing Sentence in the great Day of Retribution . The World will find , that Heaven takes other Measures than they flatter themselves withal , and it will not serve turn in that day to say , that they thought , things would not have been so bad , when in this Life , they might have believed the Gospel , and lived for ever . I know not how the Gospel can be plainer than it is , and when it bids none expect Salvation , but those that do the Will of their Father , which is in Heaven . It must not be Reason , but Stupidity and Sottishness , that can pretend to ignorance , and as much as this shakes the Foundation of some Mens Faith , it is notwithstanding an everlasting Truth , and when Heaven and Earth shall wax old , as a Garment , this will be found unalterable . The Cost God hath been at to make us his , lays invincible obligations upon us to work the Work of him that sent us hither , and when he hath Bought and Purchased us at so dear a Rate , as his own Blood , either that Report is fabulous , or the Mercy challenges the strictest Obedience . As we are not to appoint our selves our station and condition in the World , so neither are we to do our own Will. We are Servants of God , not only naturally , and born so , but bought with a Price , and therefore have nothing to do with disposing of our selves , but are entirely at his Devotion , and Will , who bought us for that purpose . Except we do so , we are Rebels , and slight the vast Love , that condescended and stooped to make us happy , and we mistake the nature of our Being , and the end of the Gospel , if we think we may do , what we have a mind to .

Nor doth this make us Slaves , but perfect Freemen , and we are never so much at liberty , than when we chearfully go on from one Virtue to another . The Truth certainly makes us Free , and the Soul doth but lie shackled and a Prisoner till its Wings serve her to mount up by Contemplation to the Regions of Glory . It is then freest , when like the Bee it can fly from one Flower of Grace unto another , and when it can nimbly run in the way of Gods Commands , it may then be truly said , to have thrown away its Chains and Manacles . This made Paul and Silas Free , when Bound , and under Custody , and their joyful Hallelujahs in a Dungeon , proclaimed their Liberty to be equal to that of Angels .

Till we learn to exercise our selves unto Godliness , we are Slaves , though clad in Purple , and pittiful Vassals , though deck'd and adorn'd with the richest Oriental Pearls . Godliness must make us Kings , and if ever we inherit the Crown of Glory , this is it , must set it on our Heads . The Kings Daughter is all Glorious within , and his Eyes behold the Upright . The Furniture God likes , is good Works , and Devotion the Trappings , he delights to look upon . No Jewels so amiable in his Eye as the Graces of a holy Soul , and her Virtues are the only embroidery he is pleased with . Her breathings and Pantings after a Crucified Redeemer , are the fine Linnen , he loves to see her in , and her hunger and thirst after Righteousness , the Silks and glorious Garb , which he opens the Windows of Heaven to behold .

This Vesture , like the Israelites Garments in the Wilderness , never decays , and no wonder , for it is so like the Garb Men wear in Heaven , that all the difference is only this , that the Coelestial exceeds this in Perfection ; the Ground is the same , but the Gloss of that above is more dazling , and less subject to spots and infirmities .

When will the dull World learn this Truth ? When will poor unconverted Sinners be convinced of their gross Mistakes ? When will they see the Charms that are in Godliness , and fall in love with it ? When will they believe our report , and think that we are the best Friends , they have ? Can nothing open your Eyes , but Hell ? Can nothing move you , but Viols of Wrath ? Can nothing prevail with you , but a consuming Fire ? Shall this World delude you ? Shall your Flesh beguile you ? Shall a few Lusts blind you ? Will nothing make you wise , but experience of Gods Indignation ? Will you count that Godliness your shame , which the Saints of old did esteem their glory ? Are you afraid of your own Bliss ? Are you afraid of the love of God ? Doth Gods willingness to receive you , fright you ? Are his embraces such dreadful things , that you shun them ? Are his Smiles odious ? Do his Courtships strike terror ? Are you loath to converse with infinite Beauty ? Can the Creature be more lovely than the Creator ? Can the Stream be more pleasant than the Fountain ? Can sublunary Objects afford any comfort , and is it possible , that he that made those comforts should not yield far greater satisfaction ? Have you drudged so long in the Devils Service , and are not you weary yet ? Have you minded your Bodies so long , and do not you think it time yet to prevent the ruine of your Souls ? O Jerusalem ! wilt not thou be clean ? When shall it once be ? When shall the Ark be set up ? When shall Dagon fall ? When shall the Spices flow ? When shall the Fig-tree blossom ? When shall the Vine put forth her tender Grapes ? Wisdom hath builded her House , she hath hewen out her seven Pillars , she hath kill'd her Beasts , she hath mingled her Wine , she hath also furnished her Table , she hath sent forth her Maidens , she cryeth upon the highest places of the City , whoso is simple let him turn in hither ; as for him that wants understanding , she saith to him , Come eat of my Bread , and drink of the Wine , which I have mingled ; Forsake the foolish and live , and go in the way of Understanding , Prov. 9. 1 — 7.

THE CONTENTS . The Ordinary Exercises of Godliness . I. TO Pray Always . II. Every Morning to resolve to tye our selves to certain Rules of living that Day . III. Every Day to spend Half an hour , or some such time in thinking of Good things . IV. To study deep Humility . V. To bridle our Tongues . VI. To watch against little Sins . VII . To keep a strict Guard over our Eyes . VIII . To make good use of the Virtues and Vices of our Neighbours . IX . To put a charitable interpretation upon what we see or hear . X. Conscientiously to discharge the Duties of our several Callings and Relations . XI . To resist all sorts of Temptations . XII . To stand in awe of God , when we are alone and no Creatture sees us . XIII . To do all things to Gods Glory . XIV . To stir up and exercise the Graces God hath given us . XV. Every night before we go to Bed to call our selves to an Account for the Actions of the Day . The Extraordinary Exercises of Godliness . I TO enter into solemn Vows , and Promises . II. To subdue the Body by Fasting . III. To use Watching , or Abstinence from Sleep . IV. To apply our Selves to Self-revenge .
ERRATA .

PAg. 70. l. 10. r. is . p. 78 l. 8. r. wherever . p. 116. l. 20. r. In the Holy Ghost . p. 329. l. 1. r. later . p. 329. in the Margent , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 336. in the Margent . l. 3. r. Sixt. 4. p. 353. l. 5. r. Governours . p. 424. l. 2. r. Homer . p. 461. l. 13. r. Discretion . p. 478. in the Margent . l. 3. r. Fronto's . p. 348. l. 27. r. Constantius . p. 344. l. 6. r. dispence with an Oath , and not with a Vow . p. 394. in the Margent . l. 8. r. loc. cit . p. 415. l. 25. r. his Devotions . In the Hebrew words now and then the Letter ט is mistaken for מ , and מ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ז for ו , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Other Literal Faults the Reader may correct at his leisure .

The Best Exercise . 1 TIM. 4. 7. Exercise thy self rather unto Godliness .

THis Chapter is partly Prophetical , partly Doctrinal ; partly foretelling what would come to pass in the last days , partly intimating , what work a Man , who looks for another life , hath to do , while he sojourns on this side Heaven . In the Prophetick part , he acquaints his Trusty Disciple , the Bishop of Ephesus , with the strange degeneracy , and corruption of Religion , that would ensue in after-Ages , when he should be dead and gone ; how Men under a shew of Christian strictness , would authoritatively prohibit what God had wisely , and like a good and indulgent Father , permitted to his Creatures , Under a pretence of doing more than God hath commanded , set up the Kingdom of the Devil ; and by crying out against eating Flesh , and Marriage , discover to the World , that they are more in love with their idle fancies , and inventions , than the Will of God , blessed for evermore . Whether in this Prophecy he strikes at the Encratites , and Pythagorean Christians of old , or at the Modern Church of Rome , I will not now undertake to determine .

Whoever they be , he aims at , they are not Men , that by way of Mortification , with a pious intent to subdue their Lusts , voluntarily abstain from either : for such Spiritual Exercises many Good Men , and Excellent Servants of God , did always use . That Daniel , and his Companions , St. Matthew , and St. James , abstained altogether from Fish and Flesh , and all things that had life , is asserted by Josephus , Clemens Alexandrinus , and St. Austin ; and Ecclesiastical History speaks of Alcibiades , Olympias , and divers others , that lived altogether upon Herbs , and Fruits of the Earth : Some , because they thought it wholsomer ; and others , because they look'd upon it , as a means to promote Religion , and Seriousness , and Heavenly-mindedness ; which makes St. Chrysostom commend those , that could do so . But these Christians , that were thus temperate , neither condemned those , that did eat Flesh , nor prescribed these Rules , as necessary to others ; much less had they any abhorrency from Flesh or Marriage , as things unlawful . Those , the Apostle reproves here , were Men that both commanded such abstinence , and declared eating Flesh , and Marrying , sinful , and proceeding from the Devil ; at least look'd upon the abstinence as great , and meritorious .

In the Doctrinal part , which begins at the sixth Verse , he considers Timothy as a Christian , and a Bishop , and accordingly prescribes to him Canons , and Rules to be observ'd by him in that double capacity . The Church in those days was already infested by very Ravenous Wolves , Men , whom the Devil sent into the World to oppose the design of Christianity , and to keep deluded Mortals in Sin , and Errour . These false Prophets , taught by a more Cunning Master , invented various Stratagems , and Ways to pervert the new Proselytes of Christianity . Sometimes they pretended readiness to teach gratis , without Wages , or Salary : Sometimes they would seem to be stricter , than the True Apostles ; Sometimes they boasted of their Learning and Wisdom , and sought to render the Wisdom of the Cross contemptible : Sometime they made the World believe , that they knew great Mysteries , Secrets of Divinity , which the True Apostles were ignorant of ; and particularly Simon Magus his Disciples would tell very strange Stories of the origine , and cause of Good and Evil , of the Fight or Battel of Angels , and of the Creation of the World , which the Apostle , Verse 7. calls Profane , and Old Wives Fables , and therefore doth charge Timothy to slight , and despise them , and mind nobler things , even such , as tend to the advancement of God's Glory , and the Churches Good , and his own Joy and Satisfaction in the Day of our Lord Jesus , whereof Spiritual Exercises , and considerable Progresses in the ways Godliness , are chief , and most desirable , in the words of the Text , Exercise thy self rather unto Godliness .

Before I enter upon any particulars of this Exercise , I must endeavour to convince my Reader , that this Exhortation concerns all Christians , and not Ministers only , all men that live under the sound of the Gospel , and not the Preachers of it altogether : I' ts true , it is addressed to Timothy a Clergy man , but not as a Bishop , but as a Christian ; and the Apostle charges this Duty upon him , not because he was an Evangelist , but because he had embraced the Christian Faith , and been baptized in the name of the Lord Jesus , and this is evident from hence , because what is here spoken to Timothy , is in other places of Scripture , injoyned Believers and Christians in general , Phil. 4. 8. 2 Pet. 1. 5 , 6. 2 Pet. 3. 11. Colos. 3. 12. 13 , 14 , 15 , &c. Ephes. 6. 14 15 , 16 , 17 , 18 , &c. And it would be as good a Plea , That contentedness , and striving against Sin , and loving God , and reading the Holy Scriptures , Meekness , Patience , and a lively Hope , are not Virtues belonging to Laymen , because they are recommended to Timothy in these two Epistles , as to fancy , that this Text imports no universal obligation .

And this I take notice of on purpose to prevent an objection , which lazy and slothful Christians , are apt to make against such necessary lessons and injunctions . It 's true , Ministers are obliged to excell in Goodness , and to be patterns to the Flock , in Word , in Conversation , in Spirit , in Faith and Purity , as St. Paul speaks , v. 12. of this Chapter ; But that doth not excuse the Hearers , or private Christians , from pursuing the same end , or pressing towards the same mark , but rather enforces the obligation , because they have such lively motives before their Eyes , which makes the Apostle call to his Disciples , Phil. 3. 17. Brethren , be followers together of me , and mark them which walk so , as you have us for an ensample : so that if this command had been given to Timothy , as a Minister of the Gospel , yet the obligation that lies upon all Christians to imitate their Pastors in their Holy lives , and acts of Piety , makes this Exercise universally necessary .

Men are generally so enamoured with Sin , and the World , and the Devil doth so continually buzze the inconveniencies of Religion , and the impossibilities of living up to what God commands , into their Ears ; That they care not , how absurd the excuse is , they invent , to get their necks out of Christs yoak ; so vigorously do they fight against their own Happiness , and so desperately do they thrust away Salvation from them , and let the shift , or apology they have for their neglect , be never so bad or silly , a meer Apron of Fig-leaves , yet that shall serve , rather , than they will go without one . They are sensible that the injunctions of the Gospel are given to rational creatures , not to Foxes of the Field , not to Fishes of the Sea , nor to Fowls of the Air ; and because they would live undisturb'd in their Lusts , unmolested in their Sensualities , and easie in their Pleasures ; they flatter themselves , that these stricter Laws , concern only the Ministry , or Men in Black , that have little else to do , but to mind their Books , and their Souls . Indeed if we were the only Men that had Souls to be saved , the argument would hold good ; if Heaven were design'd for none but Priests , much might be said for this pretence : but when in that point you are as much concern'd as we ; and the Worm that dies not , is described by the Holy Ghost , on purpose , to fright you as well as us ; Look to it , for there is but one Gospel , whereby both Priest and People shall be judged .

Oh Sirs , consider , whether these excuses will be accepted in the last day ? If Holiness of Life be a Ministers Duty only , what makes you repent on your Death-beds , that you have not minded it more ? What makes you send for us to cloath you with the Garments of Righteousness , when your Souls are going to another World ? What makes the Apostles write so many Epistles to their Hearers and Disciples ? And what makes them fill their Epistles , with so many pathetical exhortations to this seriousness ? Nay , What do you come to Church for ? Is it only to hear us talk ? Is it only to divert your selves ? Is it only to pass away the time ? Is it not to learn your Work ? Is it not to know the Task , God requires at your hands ? Is it not to be acquainted with the Will of God , that you may do it ? and if so , you bear witness against yourselves , you condemn yourselves , you acknowledge this Exercise is your Duty , as much as ours . There is never a sinner of you all , that shall dare to plead in the great day of account , that you were not persons concern'd in this work ; that it was out of your Element , and beyond your Sphere ; God will bear witness , and the Angels will bear witness , and the Ministers of the Gospel will bear witness , and your own Consciences will bear witness , nay , the Devils themselves will bear witness , that you were told , assur'd , and convinc'd , that it was to you , that the message of Grace and Pardon was sent , as well as to us ; and that you lay under the same obligation to fulfill the Conditions , upon which that Pardon is offer'd , that we do .

Who of you desires not to be saved ? Hath any of you a mind to be damn'd ? Dares any of you refuse the everlasting Mercy of God ? Do not you all declare , that you would fain inherit the Kingdom , which fades not away ? But shew us one Scripture , one place in the Bible , one tittle in the word of God , that favours your Plea , or allows you a different way to Eternal Happiness , than is appointed to the Preachers of the Gospel ; and if God be resolv'd , that all that enter into his joy , shall improve their Talents , work hard , and walk in the same way ; all these pretences must needs vanish into smoak , and can be nothing else but snares of the Devil , and Lime-twigs of the Prince of the Air , to catch your Souls into ruine , and to deprive them of that Blessing , which must advance them above the profaner Herd , make them equal to Angels ; and what is more , partakers of the Divine Nature .

So then , what the Apostle saith here to Timothy , he saith unto all , Exercise thyself unto Godliness ; and I must intreat you to look upon this exhortation , as spoken to every one of you in particular , and to reflect on the importance of it , with as much seriousness , as if St. Paul did at this time , from the mansions of Glory , by a new Commission from Almighty God , call you every one by your Names , Thou Thomas , John , Daniel , Peter , Ann , Elizabeth , Mary , &c. Exercise thy self unto Godliness . Fancy you see the glorious Apostle standing in the Clouds of Heaven , and bespeaking you from the mouth of him , who is resolved , that not every one that saith to him , Lord , Lord , but those that do his Will , shall enter into the Kingdom of Heaven . Fancy you hear him cry in your Ears , Oh mortal men , whom God so loved , that he gave his only begotten Son , to the end , that all that believe in him should not perish , but have everlasting life , whom the Son of God is willing to deliver from Sin , and Slavery , and the bondage of the Devil , for whom he suffered Agonies , Wounds , Torments , Shame , Reproaches , and an Ignominious Death , to purchase a Heaven , and an endless Glory for you ! every Wound of his calls for this Exercise ; every Tear he shed , is to melt you into a holy willingness to it ; every Word he spake , is an Exhortation to it ; His Love challenges it ; His Labours and the Pains he took for you require it ; you cannot own him for your Redeemer without it ; he cannot save you from your sins without it : if his Love be not worth this Exercise , it is worth nothing . O deluded Sinners ! Will you slight this Mercy ? Will you trample on the Blood of Jesus ? undervalue his Agonies , or fancy , they deserve no such Exercise ? O let not this Love be your ruine ; let not this Mercy be your Damnation ; let not this Kindness be the Fewel , that must feed your Fire ; let not this Condescention be a Witness against you : you know not what you refuse , when you refuse this Exercise . As you love your selves , as you tender your eternal wellfare , as you would not be counted haters of God , despisers of his Love , Apostates from all sense of Gratitude ; As you look for favor in the last day , as you hope to see the Face of God in Glory , as you desire to find Mercy of the Lamb , that takes away the Sins of the World : By all that 's holy and serious , by the Tears of God's Ministers , and what is dearer to you , your own Interest ; and by all the Promises and Threatnings of the Gospel , I entreat you , Exercise your selves unto Godliness . Could you but look into this Heaven , and behold the vast Armies of Blessed Souls in this Celestial Quire , here you would find none , but such as did formerly , when on Earth , apply themselves to this Spiritual Exercise ; This is the place of Recompence : He that was a stranger to these Exercises on Earth , can expect no Reward in these Regions of Happiness : Here Godliness appears in it's greatest Beauty , and Glory . As you expect the White Garment , the Royal Garb , the Saints of this place do wear ; as you hope for Abrahams Bosom , where now the once Godly Lazarus lies , O delay not , neglect not to Exercise your selves unto Godliness : and what these Exercises are , is the next thing I am to Treat of .

These Exercises are either Ordinary , or Extraordinary ; either daily , or to be used but now and then ; either constant , or such , as may for some time be intermitted , till necessity , and the exigency of our Spiritual Condition shall command a Reiteration . I begin with the daily , constant , and ordinary ; and they are these following .

I. Exercise

Praying always . An Exercise injoyn'd by him , who came to call Sinners to repentance , Luc. 18. 3. 1 Thes. 5. 17. Ephes. 6. 18. By Praying always , I mean , to bring our selves to that habit of Praying , to that disposition and temper , and readiness to Pray , as shall put us upon Praying , wherever we are , whatever company we are in , and whatever we are doing , though not with our Lips , yet in our Minds and Understandings ; An Exercise of that consequence , that this Praying Frame is one of the chiefest Pillars , and Supporters of a Christian Life : and this the Religious persons of Aegypt in Cassian's Vid. Cassian , lib. 2. Instit , c. 10 & August , Epist. ad Probam . time did understand so well , that they made exceeding short Prayers , but very frequent ; every quarter of an hour , and oftner sometime , they sent up some Holy Ejaculations to Heaven : and this Art did Paphnutius teach Thais the Harlot after her Conversion ; and St. Bernard reports the same of St. Malachias . I have read of others , that while they have been in company of their Neighbors , have in their Minds , offered no less then One hundred and three Prayers to Allmighty God ; * * In Imitation possibly of St. Bartholomew the Apostle , of whom it is reported that he Pray'd a hundred times a day . and accordingly Macarius advised the Man that ask'd him how he should Pray , to repeat very frequently such words as these in his Mind , Have Mercy upon me O Lord , as thou wilt , and think'st most convenient . In the Lives of the Fathers there is mention made of one Moses , that Pray'd Fifty times a day ; of one Paulus that Prayed Three hundred times , and of a Virgin that did so Seven hundred times : others have gone farther , and lifted up their hearts to Heaven a Thousand times a day , as St. Clara. These Prayers were only short Ejaculations , used upon all occasions , effects of this Praying Frame ; and whatever they undertook , they began with a Prayer ; and while they were busy in the Works of their Calling , still some Holy Aspirations came from them ; and if they were reading the Bible , at the end of every Verse their Souls breath'd after God , and in few words , beg'd some Blessing at his hand ; to which purpose , St. Ephrem gives S. Ephrem . c. 1 Hom. de or and Deo . this excellent Rule , Whether you work , or are going to lie down ; whether you stand still , or are in a Journey ; whether you eat , or drink ; whether you are going to sleep , or are awaking , take heed you do not forget to Pray ; whether you are at Church , or at home , or in the field ; whether you feed sheep , or build houses ; whether you are at a Feast , or otherwise engaged , still Pray , and Converse with God .

These short Ejaculatory Prayers , are , by a a Vid. August . Ep. ad Probam . St. Austin , justly call'd Arrows , whereby Gods heart is wounded , and our hearts are rais'd into reciprocal love to God . These are the Prayers which b b Tertul . de Orat , c. 1. Sine agmine verborum Oratio . Tertullian calls , Prayers without a Train , or retinue of Words , And Isack the Anchorete , in c c Cassian collat. 9. c. ult. Sacrificia medullata . Cassian , pure Offerings , Sacrifices with Marrow in them . These are the Works , or Attempts of our Spiritual Bow , as d d Vid. Laurent . justinian . de inter . conflict . c. 10. Justinian phrases them , Darts , and Arrows , levell'd against the Enemy ; Fiery Desires of the heart , and the Wishes of Importunate Supplications , which are shot up to Heaven , wound a great way off , fly with great swiftness , keep the Enemy from coming too near , and sometimes at one stroke enervate his Temptations , when he approaches ; for seeing the presence of God in these Ejaculations , he is struck with horror , and departs .

And this Rule I earnestly entreat my Reader to think of , and put in practice . Christian , What difficulty is there in 't , before any honest attempt , or enterprise , to say in thy Mind , Lord establish thou the work of our hands upon us , yea the work of our hands establish thou it ; or if it may not tend to thy Glory , keep it from prospering , and let it not succeed according to my desires . If thy design be honest , and lawful , Why shouldst thou be loth to recommend thy endeavors to the conduct of Providence ? try it , and thou wilt find what comfort it will yield in the end . When thou hearest the Clock strike , let thy Mind immediately mount up to Heaven , and say , Lord , so teach us to number our dayes , that we may apply our hearts unto wisdom : When dressing thy self , Cloth my soul with salvation , and deck me with white raiments , that the shame of my nakedness may not appear : When washing thy hands and face , Bathe my soul in the Blood of Jesus , and wash my heart from all Iniquity : When walking , O Lord , cause me to walk in the way of thy Testimonies , and let me not wander from thy Commandments : When in Company , O when will that Joyful Day come , that my soul shall be gathered to the innumerable Company of Angels , to the general Assembly , and Church of the first-born , which are written in Heaven , and to the Spirits of just Men made perfect . When Writing , Lord , put thy Laws in my heart , and write them upon my mind . When Reading , O make me to understand the way of thy Precepts , so shall I talk of thy wondrous Works . When Rising , O let me awake unto Righteousness , and arise from the dead , that Christ may give me light . When lying down , O cause me to lie down in the green pastures of thy Mercy , lead me beside the still waters of thy Comforts , and restore my Soul . When kindling a Fire , O shed abroad thy love in my heart , and raise such flames within , as may burn up all my dross , and all my filth . When lighting a Candle , O give me the spirit of Wisdom and Understanding , and enlighten mine Eyes , that I may see what the hope of thy calling is , and what the riches of thy Grace are When Eating , or Drinking , O let it be my Meat , and Drink to do thy Will ; feed me with the Bread which came down from Heaven , and give me to drink of that Water , whereof whoever drinks , shall never thirst again . When Riding out , O Thou that ridest upon the wings of the Wind , shew thy self , conquer my Corruptions , and trample all my Sins under thy feet . When taking the Air , Come , Holy Spirit , blow upon my Garden , that the Spices may flow out ; make my mind calm , serene , and quiet ; breathe upon me , and revive me with the light of thy Countenance . When Visiting a sick Neighbour , O do thou make all his Bed in his sickness , and give me Grace to speak a word in season to him , and cause all thy Goodness to pass before him . When beholding Trees , and Plants , and Flowers , Lord , how wonderful are all thy Works ! in Wisdom hast thou made them all , the Earth is full of thy Riches . O make me as a Tree planted by the Rivers of Water , which may bring forth its fruit in due season . When going to speak to a Great Man , Over-awe me with thy presence , Lord , that I may not comply with any Evil , but may fear Thee more than Men. When going by Water , O satisfie my Soul with the Fatness of thy House , and make me to drink of the River of thy Pleasures . When Buying or Selling , Lord , prevail with me to keep a Conscience void of offence toward Vid. Misna Beracoth . c. 4. Sect. 2. 3. 4. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God , and toward Man . When standing in thy Shop , How amiable are thy Tabernacles , Lord God of Hosts ! O let me ever love the Habitation of thy House , and the place where thine Honour dwelleth . When hearing thy Neighbour Curse , or Swear , Rabbi Nechuniah filius Kanae precatus est in ingressu suo in Synagogam , itemque in egressu suo precationē brevē , &c. O Lord , lay not this sin to his charge : Father , forgive him , for he knows not what he doth . When hearing any good of thy Friend , or Acquaintance , O let him grow in Grace , and go on from Virtue to Virtue , and make him fruitful in every good word , and work . When seeing any one , that 's Blind , or Lame , or Dumb , O Lord , make Rabban Gamaliel ait . Unoquoque die orabit homo octodecim benedictiones , &c. these distressed Creatures amends for these defects some other way ; make the Eye of their Faith the quicker , their inward Man stronger , and their Hope more lively , and visit them more powerfully with thy Salvation . When looking upon a Dunghil , Si quis insidet asino , descendat , si verò non potest descendere , avertat faciam suam versus Jerusalem & precetur , &c. O make me to know my self , and discover to me my false deceitful heart , and the odiousness , and loathsomness of my sins , that I may hate them with a perfect hatred . When beholding the Sun , O Thou Sun of Righteousness , rise upon me with healing under thy wings , and warm my Soul with thy Radiant Beams , that I may love thee better than Father and Mother , better Qui sedet in navi aut in curru , aut in ratibxs , diriget cor suum versus Sanctum Sanctorum & precetur , &c. than all that 's dear and pleasing to me here below . When looking upon a House , O my God , make me in love with that City , which hath Foundations , whose Builder and Maker is God : O when shall this Earthly House of my Tabernacle be dissolved , and I received into that Building of God , the House , not made with hands , eternal in the Heavens ! When seeing other Men laugh at any sin , Lord , let Rivers of Tears run down mine eyes , because Men do not keep thy Law : O give me tenderness of Soul , that I may be concern'd at other Mens sins , as well as mine own . When beholding any Children , or Infants , O Lord , out of the mouths of Babes and Sucklings do thou prepare praises unto thy self ; let these Children grow up as the Lilies , and spread their Branches as the Cedars of Libanon . When going to visit a Friend , Lord , make him thy Friend ; and that he may be so , incourage , and assist him to do whatsoever thou commandest . When reproved by another , Lord , let this reproof be as an excellent Oyl to me ; give me Grace to take it in good part ; let my Soul thrive by it ; let it heal my wounds , and make me thankful for this opportunity . When receiving any injury , or ill language , Sweet Jesu , give me Grace to follow thy example , and to tread in thy steps , who being reviled , didst not revile again ; and when thou wert threatned , sufferedst it , committing thy self to him , that judges righteously . When seeing it Snow , Purge me with Hyssop , and I shall be clean ; wash me , and I shall be whiter than Snow . When seeing it Rain , O visit me with the former and latter Rain of thy favour , and make my heart rich with thy Showers , that I may bring forth the fruits of the Spirit . When despised for Righteousness sake , O let me esteem the reproach of Christ greater Riches than all the Treasures of the World . When it Thundreth , O Lord , the Power of thy Thunder who can understand ! Let the World take notice of the Voice of God , and the Inhabitants of the Earth learn Righteousness .

I have been the more prolix in particularizing these Ejaculations of the Mind , and these Aspirations of the Heart , in the various Contingencies , Accidents , Providences , and Actions of our Lives , because I would help the Ignorant , and take away all colour of excuse , and destroy all pretences of impossibility of this Exercise . Use will make it easie : And , Sirs , if ever you would learn to converse with God , or to have your Conversation in Heaven : If ever you would get a Foretaste of the Joys to come : If ever you would make Religion your Business : If ever you would conquer the Lusts of the Flesh : If ever you would extinguish vain and evil Thoughts : If ever you would arrive to a sound Mind , and that inward Spiritual Worship of God , without which Christ says , None can please him : If ever you would learn to conquer Temptations : If ever you would have your Souls become strong , lusty , and vigorous in the Ways of God ; This is the way , even this praying without ceasing . This is the best Antidote against Sin , the best Medicine to cure all Spiritual Diseases : It doth not hinder you in the Works of your Calling , but rather furthers and sanctifies them ; nor can it be uneasie to the Mind , except it be to the unwilling Mind ; and it keeps out the Devil better than Vid. Teres . Vit. c. 31. & Athanas. Vit. S. Antonii . St. Teresa's Holy Water , or St. Anthonies Sign of the Cross.

I know , what will be pleaded here , That this is to make Religion burthensome , a Yoak indeed , and at this rate you shall never enjoy your selves . But give me leave to ask you , What kind of Religion would you have ? Would you be Religious , and dissolute ? Would you be good , and have Elbow-room in Sin ? Would you be pious , and be kept within no bounds ? Cannot you enjoy your selves , without you may be licentious ? Would you be happy , and suffer no restraint to be laid upon your Sensual Pleasures ? If this be a yoak , there have been those before your time , that have cheerfully drawn in it , and thought themselves most blessed for having the honor of the Employment . It is a yoak , which the Son of God hath taken upon himself , and all the Apostles , whose Memories you celebrate , and whose Actions you admire , have imitated their Great Master in . Would you be his Disciples , and live as you please ? Are you proud of being his Followers , and scorn his Laws ? Do you glory in his Salvation , and are you loth to follow his Example ? Would not you deny your selves in your ease for a Crown of Glory ? Would you have all that the World affords , and all that Heaven affords ? Would you live easie here , and easie hereafter too ? Would you lie in the lap of Sensual Delights here , and from thence drop into the Bosom of Everlasting Mercy ? Is it rational to believe , that the Spiritual delights above are purchased by brutish , and beastly ones on Earth ? He that will have his fill of this World , must not expect to have his fill of the next . He that will wellcome the pleasures of Sin and Lust here , must not think to drink of the Rivers of Gods pleasure hereafter ; He that means to Rejoyce hereafter , must mourn here ; He that means to Laugh in the next World , must weep in this ; Son remember that thou in thy life time receivedst thy good things , and likewise Lazarus evil things , but now he is comforted , but thou art tormented , saith Abraham to Dives , Luc. 16. 25.

II. Exercise .

Every Morning , when we have paid our homage to God , by Prayer and Thanksgiving , to resolve , and solemnly resolve to tye our selves to certain Rules of living that day ; An Exercise recommended to us , Psal. 17. 3 , 4. Psal. 76. 11. Psal. 57. 7 , 8. Psal. 119 , 101 , 106. To this purpose Pliny saith of the Christians in Trajan's time , That they used to oblige themselves , or bind themselves by an Oath in the Morning , before they went about their Business , not to Sin , not to Cheat , not to Lie , not to Steal , not to keep any thing unjustly from their Neighbors : And this Exercise was observed many hundred years before that time by David , Psal. 5. 2. where our Translation renders it , In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morning will I direct my Prayer unto thee , and will look up : but the Original runs thus , In the Morning I do order , or dispose my self to thee , or towards thee , and watch , as a Man from a high Tower watches and observes the motion of the Enemy . Not , but that our Translation reaches David's sense well enough , but it doth not so fully express it , as it might have done . He had , in the foregoing words , spoken of his Prayer in the Morning ; and behold , what he presently subjoyns to that Duty ! When I have done this , I then resolve how to order my Conversation that day , and how I may please God ; and consider , how I may best watch against those Corruptions which do most easily beset me . The truth is , Men running abroad abruptly , without any previous consideration of what they mean to do for their Souls that day , must needs continue strangers to that Spiritual Life , our Profession obliges us to ; for this makes them rush into Sin , as the Horse rushes into the Battle , having no Bridle to restrain , no Curb to keep them in order , no Solemn Resolutions upon their Souls to check , and govern themselves ; whereas , if before I venture upon any worldly business , or work of my Calling , I do solemnly resolve , in the presence of Allmighty God , This day do I seriously intend thus and thus to behave my self , by the blessing and assistance of Allmighty God ; I resolve , if a Neighbor , or any other person , should be very Angry , or Insolent with me , to answer him with meekness and gentleness : If I meet with success in my Business , assoon as I come home , will I enter into my Chamber , and praise the Great Giver of every good thing : If I am tempted to go into Company , and have reason to suspect , they 'l draw me into sin , I 'le refuse to go , though they revile , and abuse me for it never so much : or if I go into any Company , I 'll speak but little , or will endeavor to divert any vain Discourse to more savory Subjects . If a man speak ill of me , I 'll be sure not to speak ill of him again : If I meet with any ill Language , I 'll keep my mouth as it were with a bridle . Yesterday I committed such an error , against this fault I 'll watch to day , and strive to reforme my Inclinations . If my Servants , or my Children , do things undecent , or unlawful , I will certainly reprove them with tenderness and compassion . If I meet with objects of Charity , I 'll relieve them according to ability ; or if I meet with none , I 'll seek out , and enquire for some to whom I may express my Love , and Christian Compassion : If I am Ask'd a Question , which I know not how to Answer readily , without telling a Lie , I am resolved either to be silent , or to take time to consider of an Answer , that I may not be surpriz'd into an untruth .

If I resolve thus , before I set about any of my Secular Affairs , I set up a kind of Remembrance Office in my Soul , and constitute a Monitor in my Conscience , that will put me in mind of my Obligations , and pull me back , when my Sensual Appetite would push me on to sin .

To make this Exercise more effectual , select two or three of Christ's Precepts every Morning , and resolve to live up to them strictly , so long , till you have conquered your selves , and made the Practice of them familiar to you ; and when you are arrived to a facility , and love of such Duties , set your selves another task , and make choice of two or three other Lessons , especially of the Greater and Weightier sort , and observe the same method . By Example , I seriously resolve this day to observe three Rules ; To speak evil of no Man ; to Praise God seven times with David ; to shun the occasion of such a sin , suppose Anger , or Hatred to my Neighbor . Thus I will resolve every morning , before I settle to any Work , till these Duties become easie and pleasing to me ; and when my Soul begins to delight in them , I 'll then appoint me another task in the Morning , resolve to be cautious of promising , and if I promise , to keep strictly to my promise ; to deceive no Man , though it were never so much for my profit and interest ; or to have good discourses at my Table : And till I were Master of these Vertues too , I would go on in my Resolutions every Morning ; and if I broke , or acted contrary to them at any time , I would renew them next day with greater vigor and earnestness . This is it partly , which Solomon means , Eccles. 11. 6. In the morning sow thy seed : and from these pains in the morning , before we go abroad , we may promise our selves an excellent harvest all the day . To this end , it will be necessary to consider , what sins we are most prone , and inclined to , that we may resolve particularly against such , and arm our selves against them . And to this purpose I have read of one Sylvanus , that he always began his Work in the morning , with these holy purposes , To Censure no body that day , but to reflect always on his own sin , whenever he met with a Temptation to judge his Brother ; Not to hate any person for his sin , but to pitty him , and to pray for him : to think of the day of his death , and not to rejoyce at any thing that was evil ; whence it came to pass , that he arrived to that perfection of Grace , that like another Abraham , he became a Father of the faithful , and able to comfort them , which were in any trouble , by the comfort wherewith himself was comforted of God , to use St. Pauls expression , 2 Cor. 1. 4.

Where people venture out , without putting on this Armour of God , this Shield of Faith , and this Breast-plate of Righteousness ; no wonder if they expose themselves to the Fiery Darts of the Devil , and the insolence of that roaring Lion , which walks about , seeking whom he may devour ; such a Soul lies open to his incursions , and having no hedge to fence it , The Bore out of the Wood doth waste them , and the wild Beast of the Field devours them , as David speaks , Psal. 80. 13. Such resolutions in the morning , are a wall about the Soul , and the Devil cannot easily climb it ; the sight of it weakens his attempts , and he is afraid of approaching it , as much , as once he was of coming near the Cell of Holy Sophronius . These are the bulwarks , that fright the slaves of Hell , Vid. Mosch Prat. Spir. c. 159. and where they see such Citadels built against their fury , their courage fails them ; or where they assail the Fort , it is but with fear and trembling . Such Resolutions shew , that we do not take up Religion out of custom , but upon serious deliberation , and perswasion , that this is the one thing necessary , and that the fear of God hath our chiefest care , and is the beginning of our wisdom , a temper , without which , God rejects our service , and hides his face from our customary Devotions , and gives them no other welcome , but this , Who hath required this at your hands ?

Sirs , you purpose in a morning to dispatch such and such of your worldly affairs that day ; Why should you not purpose to do something more than ordinary for God , or for your Souls every day ? How came your Spiritual concerns to deserve so little care ? Why must ye needs be slovenly and careless in this particular ? Is not your Soul more than your Trade , and your Eternal welfare , more than a livelyhood on Earth ? Why of all things must your Souls , and your God be neglected ? Laban was more concern'd for his God , than for his Sheep and Oxen ; Shall an Idolater mind his Idol , more than you the great God of Heaven , and Earth ? You complain you cannot conquer your corruptions ; How should you conquer , when you do not strive ? How should you strive , if you enter into no Holy purposes , to arm your selves against the sins of the day ? Are Corruptions blown away with a breath ? or Lusts that are deeply rooted , expelled with Sighs and Wishes ? Did you ever know Cedars fall with the touch of a hand ? Or did ever Children with a switch , strike a sturdy Oak out of its place ? Will your sins leave you when you do not think of them ? Or will these foes ever yield , while you make no war against them ? Do you think the Devil values your Souls as little as your selves ; or do you fancy that strong man will leave his Habitation , except you come against him with Swords and Axes ? Canst thou draw Leviathan with a Hook , or his Tongue with a Cord , which thou lettest down ? Canst thou put a hook into his Nose , or bore his Jaw through with a Thorn ? Wilt thou play with him as with a Bird ? or wilt thou bind him for thy Maidens ?

With what faces can you confess your sins at night , when your Consciences tell you , and cannot but fly into your faces , and convince you , that you did do nothing to prevent them ; that you left your selves naked , and exposed to the assault of temptations , and would take nothing to preserve you from the infection ? What do you confess your sins for , but to be better ? and if to be better , how is it possible , you should be so , without you defend and guard your Souls , by such Holy purposes the next day ? Do you make confession of Sin a business of custom only ? Do you make no more than a formality of it ? How shall God forgive you ? How shall he pardon you for your transgressions , while you do not study and contrive next day , how you shall be rid of those sins , which the night before , you professed your sorrow for ? Do you think God will be put off with shadows , and the Almighty gull'd with counterfeit Devotion ? Have you lived so long under the Gospel , and have learn'd Christ no better ? Have you convers'd with Ministers so long , and are no better Scholars ? The Devil himself cannot but smile , to see how ridiculously you go to work , to be good , and to subdue your sins , to see you content your selves with the bare confession , and take no care to tear them from your hearts ; these Holy purposes in the morning , would shake the evil tree , and by degrees so weaken it , that it would fall of it self ; If therefore you would not make a jest of Religion ; if you would not play with your Confessions ; if you would not turn your Duties into ridiculé ; for Gods sake , enter into protestations against your sins every morning , lest you increase your guilt , and like the Aethiopian in the Fable , who thought he should carry his burthen better , Vid. Ruffin . vit. patr. l. 3. P. 38. if he made it greater , you add sin unto sin .

III Exercise .

Every day to spend half an hour , or some such time , in thinking of some good thing : an Exercise insisted on in this Chapter , v. 15. and Psal. 1. 2. Phil. 4. 8. I mention half an hour , because it is not easily to be conceiv'd , how any meditation can be effectual , or do good upon the Soul , if men do not think it worth bestowing so much time at least upon 't . Meditation is that noble Power , wherby we are distinguished from Brutes , and irrational Animals ; and our being able to think , and with our thoughts to dwell upon any Divine Object , shews , that we participate of the nature of Angels . And there is such great variety of Heavenly and Spiritual Objects , that every day we may pitch upon a new Theme , every day smell to a new Flower , and with the day , change the subject of our contemplation .

On Sunday , or the Lords day rather , we may let our hearts dwell on the everlasting Kingdom of Heaven , and the vast Glory of the world to come ; who they are , that shall enjoy it , on what terms that Crown may be purchased ; The transcendency of that felicity , above all that the world can call Rich , and Beautiful , and Glorious ; How pleasant that life will be , how free from Hunger and Thirst , and Cold and Nakedness , from all possibility of sin , and danger , from death and sorrow , and sadness , from anxiety , corruption , perturbation ; from changes , and sickness , and weakness , and infirmities ; from fear , and storms , and tempests ; from the assaults of the World , the Flesh , and the Devil ; How full of Love , and Delight , and Ravishment it will be ; How sweetly the weary Soul will rest in the bosom of everlasting Mercy ; How Glorious a sight the new Jerusalem will be ; How reviving a spectacle , to behold the Guard-Royal of Angels , shining in Robes of Light : The noble Army of Martyrs , the goodly fellowship of Patriarchs , and Prophets , and what is more , Christ , as Man , glorified with his Fathers Glory , shining like the Sun in his meridian Lustre , and calling to his Triumphant Church , Behold , thou art fair my love , thou hast ravish'd my heart ! How fair is thy Love , my Sister , my Spouse ! How much better is thy love than wine ? and the smell of thy ointment , than all spices ? Who is she that looks forth as the Morning , fair as the Moon , clear as the Sun , and terrible as an Army with Banners ? Thy Lips , Oh my spouse , drop as the Honeycomb , Honey and Milk are under thy Tongue ; and the smell of thy Tongue is like the smell of Lebanon .

On Munday we may reflect on the last judgement , how the Lord Jesus , for all the seeming delay , shall be ere long revealed from Heaven , with his mighty Angels , in flaming Fire , to take vengeance on them , that know not God , and that obey not the Gospel of our Lord Jesus Christ ; How the King of Heaven will then sit upon the throne of his Glory , and before him will be gathered all Nations , and how he will separate them one from another , as a Shepherd divides his Sheep from the Goats ; how he 'l set the Sheep on his right hand , and the Goats on the left , and say to them on his right hand , Come ye blessed of my Father , inherit the Kingdom prepared for you , from the foundation of the world ; for I was a hungred , &c. but to them on his left hand , Depart from me ye cursed , into everlasting fire , prepared for the Devil and his Angels ; How different mens notions and apprehensions of God's Mercy and Justice will be then , from what they are now ; What amazement , the careless besotted world will be in then ; how those men that spend their days in jollity , and brutish pleasures now , will then be forced into despair , and be ready to tear themselves , and call to Rocks and Mountains , Fall on us , and hide us from the face of Him , that sitteth on the Throne , and from the wrath of the Lamb : How all things then will look with another face ; How the humble self-denying Christian , that is now the hissing , and off-scouring of the world , will then be exalted above all Heavens , and seated in the same Throne with the Son of God ; and how all those mighty nothings , that scorn and laugh now at the Religious Soul , will tremble in that day , like an Aspen leaf , and wish that they had consider'd the things which belong'd to their everlasting Peace , while the Candle of the Lord shined over their heads , and God caressed them to their happiness .

On Tuesday , we may take God's various Mercies and Providences , into serious consideration , What preservations , What deliverances we have met withal ; What care God hath taken of us from time to time , how he hath been with us , when we have gone through the Water , and when we have passed through the Fire , hath commanded the Flames not to kindle upon us ; How ready he hath been to assist us in the fiery Furnace ; How miraculously he hath appeared in our rescue , when the Figtree hath not blossom'd , when there hath been no Fruit in the Vine , and when the labour of the Olive hath failed , and when all Creature-comforts have failed , how often he hath been our strength , and our portion , our refuge , and our hiding place ; How kind he hath been , in causing us to be born in a Christian Countrey , and in a Religion free from those gross errors , and superstitions , that other nominal Christians do sink into ; What a mercy his Word , his Gospel , and all his Laws , and Revelations are ; What assistance , what Comfort , what checks of Conscience , what motions of Gods Spirit we have found , and how God hath done more for us , than we have been able , to think , or to express .

On Wednesday we may take a view of our Death , and the hour of our departure out of this World ; How certain Death is , how frail our Lives , how soon this frame may be dissolved ; how easy a thing dispatches us , how the approaches of Death have made the stoutest sinner tremble , how dreadful and terrible it will be to those , who have set their Heart upon the Riches and Pleasures of this World , how wise a thing it is to prepare for it , before the evil days come , how joyful it will be , if it find us prepared for the stroke , and prepared for that life , we must enter into , when we quit this present , how welcome Death is to a Holy Soul , how cheerfully a Pious man can say , Lord , now lettest thou thy servant depart in peace , how upon our death there depends Eternity , how foolish it is to slight Grace , and Mercy , till death forces us to embrace and wish for it , how Death will marr our Beauty , deface our Glory , and lay all our grandeur in the dust , how Death is the birth-day of a sincere Believer , brings him into a new world , a world of joys , and endless satisfactions , and is to him an entrance into Paradice , a door into the Garden of Eden , where no good shall be absent , and no evil present .

On Thursday we may Piously survey the Torments of Hell , how just they are , how great they are , how terrible they are ; how the unhappy Prisoners there roar for a drop of Water to cool their burning Tongues ; how they lie tormented in those Flames , wishing in vain for some Glorified Spirit to relieve them ; for some comfort from the Mansions of Glory to drop down upon them : what howling , what gnashing of Teeth there is in that outward Darkness ; how Men there gnaw their Tongues for pain , and Blaspheme the God of Heaven , because of their Sores and Anguish ; how endless those Calamities are ; how glad those wretched Captives would be , if there might be hope of their deliverance after some Millions of Ages : how many , that have made a Jest of these Torments , have felt them in good earnest ; and those that have disputed the Justice of God , in inflicting them , have , to their cost , found that there is no playing with a Consuming Fire : how Men , in that Tophet , wish , when it is too late , that they had bethought themselves , and submitted themselves betimes to Christ's Government , before those evil days had come upon them ; how easie every Precept of the Gospel will then seem to them ; how all Pretences of Difficulty , and Impossibility will vanish , when they shall lie upon the Wrack , and find by sad Experience , that it was easier to deny themselves in their Sinful Pleasures , and easier to Watch over their Hearts , then to endure such Agonies .

On Fryday , we may cast our eyes upon the Passion and Death of Christ , how he was Mock'd , Derided , Crown'd with Thorns , and Crucified , to purchase an Eternal Redemption for us : What a wonderful Love it was to suffer all this for Enemies , that they might be reconciled to God , and become his Friends . What a dreadful spectacle it was , to see Infinite Majesty Annihilated , Infinite Beauty Defaced , Infinite Happiness Tormented , and Eternity Dying , and droping into the Grave : What Patience , what Meekness , what Submission , what Gentleness he expressed under all those Injuries , to shew us an Example , and to oblige us to follow his steps . How heavy the burthen of our Sins was , that could make the Son of God cry out , My God , my God , why hast thou forsaken me ? What a mighty Argument that Love is , to Love him Fervently ; How Inexcusable that Man makes himself that believes this Love , and yet will not be perswaded by it to obey and conforme himself to his Will ; How mysterious this Love is , that the Sinner should Transgress , and the Righteous be Punished for him ; That the Innocent should suffer for the Nocent , the Judge for the Malefactor , the Master for the Servant , God for Man . What Ingratitude it must be , to trample on the Blood of Christ , or to put him to open shame again , or to make light of Salvation , when God hath Purchased it at so dear a rate ; how by his Death we Live , by his Stripes we are heal'd , by his Wounds we are cured , by his Reproaches we are advanced to Glory , and by his being made a Curse for us , we escape the Curse of the Law ; How , after so much Charity , we have all the reason in the world to prize him , and to count all things dross and dung in comparison of him ; to delight in him , to love him , to prefer him before the World , and to follow the Lamb , whethersoever he goes .

On Saturday we may lay our sins before us , when , and where , and how often , and how long , and how wilfully we have rebell'd against our best and greatest friend ; What Light we have resisted , What motions of God's Spirit we have slighted , What checks of Conscience , and convictions we have smother'd , What exhortations , and admonitions we have baffl'd ; What we have done against the First Table ; What against the Second , What against God , and what against our Neighbour ; How we have mispent our time , and trifled away our precious hours ; How vile how wretched , how odious sin makes us in the sight of God ; how we are cheated by it , how it flatters us into destruction ; How , like a cunning Merchant , it sells us trash for Gold , pebles for Pearls , and drops of Gall for Wine and Milk : How bitter it is in its farewel ; How it hardens the heart , sears the Conscience , beguiles us of our great Reward , represents things to us under false colors ; How it alienates the Mind from God , how averse it makes us from the ways of God , What ingratitude it is , how destructive it is ; what hurt it hath done to Sodom , to Jerusalem , to Cain , to Judas , to Dives , and to innumerable Millions of Men , that would take no warning ; How burthensome it will be to the Soul at last , how contrary it is to the Divine Nature , how loathsome to Angels , how odious to a holy Soul ; what Tears it hath cost David , Peter , Paul , Mary Magdalene , the Publican , and others ; what howling , what terrour , what anguish , what shrieks it will cause in the Burning Lake ; how easily these terrours may be prevented now by a serious repentance , and how much better it is to abandon , and undervalue the pleasures , and profits of the World now , than smart for these transitory delights to all Eternity .

Such Exercises as these keep the Soul awake , and thus rouz'd , it cannot be surpriz'd with a Lethargy . The foolish Virgins , Matth. 25. neglected these Meditations , and that made them slumber and sleep : Such daily Meditations keep the Soul in a readiness to obey her Great Master's Call , in case he should summon her to Judgment : These feed and strengthen the Soul as much , as Meat , and Drink doth the Body ; and thus supported , it grows strong , and vigorous , and emulates the felicity of Angels .

Christians , Is your Reason a Talent , or no ? If it be not , then it is no gift of God ; if no gift of God , why do you thank him , why do you praise him for it ? If it be , why should not you give God his own again with Usury ? If it Matth. 25. 27. be a Talent , must not you give an account of it in the last day ? Were you capable of thinking of such things as these , and will not your Lord ask you , whether you have made that use of your Reason which he intended it for ? Shall you give an account of your Riches , and Honour , and Time , and Opportunities , and Liberty , and give no account of your Reason ? Will it serve turn , do you think , to say , That you have employ'd it about the World ? Is the World a fit Object to engross so Noble a Faculty ? Shall the meanest thing , which is no more but Dross and Dung in the sight of God , employ that Power which is capable of fixing upon the Noblest Being ? Would you have the Almighty so unwise , or weak , or improvident , as not to demand of you an account of his Goods , what you have done with them , whether you have traded with them , whether you have been active in your Master's Business ? Your Reason was given you to trade with it for Heaven ; it was given you to help you to steer your Vessel steddily through the boisterous Sea of this World , till you come to the promised Canaan , and arrive at the shore of Heaven ; and will you make no other use of it , but think , how your lusts may be gratified , how your carnal ease may be advanced , and how your outward Man may live in mirth , and jollity ?

You complain of Ignorance ; How should you increase in Knowledge , if you will not meditate ? How should your Understanding be enlightned , if you will not make use of this Candle ? How can you but sit in darkness , if you refuse this Torch of Heaven ? By this God would teach you , by this he would instruct you , by this he would communicate himself to you ; but if you will not , whose fault is it ? whom can you blame ? how inexcusable do you make your selves ? This would clarifie your Souls , drive away the Mists and Clouds , that dwell upon your Reason : but if you love Darkness better than Light , no marvel , if your Deeds be evil . It is with your Souls in this case , as it is with your Bodies , shut your Eyes , and you cannot see ; so here , keep out such Meditations as these , and you will not perceive the things of God , they 'll be foolishness unto you , and you cannot perceive them , for they are spiritually discern'd .

Never complain of want of fervency for the future , while you are loath to let in such Meditations into your Minds . Fervency does not come from nothing , it must have some root , some foundation , some fewel , some action to give it life and being ; and Meditation is this root , and this foundation : This is it , must warm you ; This is it , must fill your Souls with hallow'd Flames : Keep out This , and you keep out the Sun ; shut the Window against these Beams , and you will freeze , and shake with cold : It 's This , must make the ways of God easie to you ; it 's This , must make them pleasant , sweet , and amiable : This gives them Charms , This strows the way with Pearls , and shining Stones , which make the Soul enamour'd with it , and thus it flies to Heaven .

IV. Exercise .

Every day to study Humility ; an Exercise peremptorily commanded , Matth. 18. 3 , 4. Luk. 14. 7 , 8. Jam. 4. 6. Learn of me , saith the Son of God , for I am meek , and lowly in heart , Matth. 11. 29. Learn of me ! What ? Not to raise the Dead , not to cleanse the Lepers , not to cast out Devils , not to give sight to the Blind , not to make the Deaf to hear , not to cure the Maimed , not to walk on the Water , not to feed five thousand Men with a few Loaves ; no , but learn of me Humility , in this exercise your selves daily . And indeed greater Humility hath no Man shewn , for being in the Form of God , and thinking it no robbery to be equal with God , he humbled himself , and took upon him the form of a Servant , and became obedient to the death of the Cross , saith the Apostle , Phil. 2. 6 , 7. This Exercise consists not only in forcing the Body into a submissive posture , but working the Mind into very low , and humble thoughts of our selves , and of our worth ; and he is a truly humble Man , that doth despise himself , and is contented to be counted not only humble , but vile , and wretched too ; that refers all the honour done to himself , unto God , and rejoyces in being despised , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is proud of nothing so much , as being ill spoken of , and despising praise and glory ; that compares his sins with the good works of others , and upon that account looks upon himself , as the chief of sinners , and worse than others ; that affects no applause in what he doth for Massech . Aboth . c. 2. Sect. 8. God , or for his Neighbour ; is contented his defects and infirmities should be R. Bechai . in Chobat . Lebaboth , c. 7. known , bears Injuries patiently , is glad of mean imployments to shew his love to God , doth not care for being known , puts all things under his feet , and looks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon himself as nothing ; is circumspect , and modest , delights not in superfluous talk , laughs but seldom , fixes his eyes to the ground , with the Publican , is ashamed to lift them up to Heaven , smites upon his breast , and cries from a mighty sense of his own vileness , Lord , be merciful to me a Sinner : That mistrusts himself , Signa humilitatis quinque . Primum , Cum quis in spiritum suum dominium exercet , quando quis irà excandescit in illum . Secundum , Cum quis patienter onus suum fert , quando infortunium ipsi in opibus accidit . Tertium , Cum quis spernit eum , qui ipsum laudat ob factum bonum , & confitetur peccatum , quod refertur eum commisisse . Quartum , Cum quis ad honorem vel magras divitias promovetur , & in praecedenti humilitate & mansuetudine perseverat . Quintum , Cum quis seipsum corripit . sets no high value on what he doth , contemns the pomp and grandeur of the World , admires nothing but God , and is well pleased with being made as the filth of the World , and as the off-scouring of all things : That doth think himself unworthy of the least crum he eats , of the least drop of drink , he drinks ; and though the circumstances he is under , and the place , office , calling , and condition , he is in , bids him use discretion , in shewing and expressing his humility , yet in his mind throws himself at the feet , not only of Equals and Superiours , but of Inferiours too , and could be contented to wash the Feet of the meanest Servant of his Lord and Master Christ Jesus ; That can hear a Friendly Check with Meekness , can ask forgiveness , in case he doth unawares offend , before others , and is contented , men should misconstrue his innocent Words , and Actions , and Gestures , and Behaviour , so God doth but know the pious , and holy designs , he hath in them ; That is contented , that those whom he loves , and in whom he trusted , and who have been kind to him , should forsake him , abandon him , and persecute him , and can bear with the ingratitude of Men , to whom he hath done many good turns , and can find more comfort and satisfaction in the light of Gods Countenance , then other Men do in the Favours , and Presents of the greatest Monarchs ; That can modestly decline great Employments , and thinks himself unfit for weighty Provinces ; That can be contented to see his Neighbour honour'd , and himself slighted , and hath courage to refuse such Honours , as are not convenient for his place , and station ; That submits to the Will of God in all things , and both hopes , and quietly waits for the Salvation of the Lord .

And this is that Humility , the Gospel presses , and whereof the Captain of our Salvation hath given us so illustrious an Example . This is that Virtue which Cassian justly calls the Corner-stone of all Virtues , Vid. Cassian . Collat. 15. c. 7. the Foundation of Religion , the Ladder to intimate Converses with the Almighty , and a gift beyond that of Miracles ; and this is that Employment which justly deserves our Care , and Labour , and exercise .

When Austin the Monk had summoned the Brittish Bishops and Clergy to Conform to the Church of Rome , and to Vid. Bed . lib. 2. c. 2. yeild obedience and submission to that See , the Brittans consulted with a certain holy Man , to know whether he thought it expedient for them to submit to Austin , or no. The good old man told them , That if they found him to be a man of God , and a true follower of Jesus , they should not dispute their Submission , and the only Character to know that , said he , was to see and take notice whether he were a meek and humble Man : If he were , it was a certain sign that he bore the Yoak of Christ , but if stout and proud , whatever his pretences might be , he could not be of God . And accordingly when they found the insolent Monk carry it with a high hand , and scarce vouchsafe to Salute them ; they rejected his proud dictates , though it was with the loss of their lives .

And though I like not that piece of Humility , whereby men confess themselves Guilty of the same sins , that others are , when they are not , on purpose to win others to Repentance , or to preserve them from despair , as he in a a Vid. Ruffin . vit ; Pat. lib. 3. c. 12. Ruffinus , who when his Neighbour had committed Fornication , and thereupon was ready to cast away all hope , pretended to have committed the same Crime , that he might thereby oblige him to apply himself together with him to the severities of Repentance ; yet as no man is to do evil , that good may come from it , and as the Divel is not to be gratified , that God may be pleased , so where a Christian , with b b Vid. Martyrol . Rom. 28. Decemb. & Menolog . Graecorum 24. Decemb. Eugenia , when moving in the Sphere of Honour , and Dignity , can stoop to the humblest , and lowest Offices to advance Gods Glory , and with King c c Vid. Vincent . spec. Histor. lib. 15. Abenner , think so meanly of himself , that he doth not think himself worthy to name the Name of God , and with the Emperor Theodosius , converse with the meanest Men , that have the Image of God upon them ; and with the noble Olympias in Palladius , can lead a life without the least affectation of Vain-glory , carry a mind about him , free from Arrogance in the midst of a thousand acclamations , and not be ashamed of the meanest habit , honour all Men , succour the Weak , attend the Sick , help the Lame , protect the Aged , relieve the Distressed , be serviceable and Charitable to the Poorest and meanest , shed tears abundantly from the consideration of his own vileness , Martyrol . Rom 14. Martii . Menolog . Graec. 25 Julii . Prater quidam interrogavit Senem , quid est Humilitas ? Et respondit ei Senex , ut bene facias his qui tibi mal faciunt . Pelag. in Vit. Pa. c. 63. and can , with Euphrasia , stoop to him that hates him , and pray for the person that hath injured him , and move his fellow Christians to be kind to him , and with the Prophet David takes it kindly when he is reproved , and instead of being angry , thanks the faithful Monitor . Such a one may promise himself the special presence of the High and Lofty one , who Inhabits Eternity , for with him will I dwell , saith the Lord , that is of a contrite and humble Spirit . Isay , 17. 15.

And though this be look'd upon by the Frantick World , as baseness of Spirit , Cowardize , and a low-bred mind , yet such is the nature of Religion , that Gods thoughts are not , as our thoughts , nor are his ways , as our ways , and what is highly esteemed among Men , is Abomination in the sight of God , Luc. 16. 15. And whoever will be a Friend of God must be an Enemy to the World , Jam. 4. 4. and be so far from conforming to the World , that he must become a Fool in the eyes of the World , 1 Cor. 3. 18.

I have read of a Pious man ( whether it be Parable or History , it matters not ) who having a Demoniack brought to him , to expel the Divel out of him , was after great importunity persuaded to command the evil Spirit to depart from God's Creature . The Fiend hearing the unwelcome voice , cried out , I go , but pray tell me Father , who they are , that be the Sheep , and who the Goats , the Gospel speaks of . The humble man replied , Who the Sheep are , God knows , but sure I am , that I am one of the Goats . And when he had said so , the Fiend replied , this Humility is the Charm that drives me out . No doubt this is a powerful Weapon to keep off and resist the great Enemy , and he that exercises himself in this Humility , imitates the best Pattern , even God himself , whose Humility is such , that Men and Angels stand amazed at it ; and it could not have entred into our thoughts , that God could stoop so low , or condescend , as we find he doth , if himself had not been pleased to reveal this self-humiliation . He hath revealed it , and we have seen the Almighty enter into a Virgins womb to be born of her , whom he had made before ; We have seen how the Son of God hath loved his Enemies , even with that dearness and tenderness , that he hath laid down his life for them ; We have seen how the omnipotent Creator Courts his Creatures , his Rebellious Subjects , to Repentance ; We have seen how notwithstanding the frequent repulses they give him , notwithstanding their frequent refusals of his stupendious offers , he renews his Entreaties , repeats his Expostulations , and when the Prodigal Wretch is yet a far off , and approaching his Fathers house with fear and trembling , runs and hath compassion , and falls upon his neck , and kisses him .

This Humility makes us like unto the Angels of God , for as bright and as glorious Ministers as they are , as powerful Princes as they are , for the Kings of the Earth are subject to their power , yet behold they fly down from above , and Minister to those , that shall be Heirs of Salvation , even to the meanest Saint , to the poorest Believer , to a Paul in Prison , to a Daniel in the Lyons Den. Hàc Iter est Superis ad magni Tecta Tonantis . This is the way that leads to Glory : so true is it , what the Religious Syncletica said of old , That as a Ship cannot be held together without Nails , so a Christian , and Christ Jesus cannot hold together without Humility . The Tree of Life , said the holy Hyperichius , grows in Heaven , and Humility is the Grace , that climbs and touches the Top of it .

This leads to the highest joys , to the richest content , to the greatest satisfaction , and he is happier that sees his own sins , than he that sees an Angel , for an Ass can see a Spirit , but none but a favourite Numb. 22 , 23. of heaven beholds his sins with humility , or Self-abhorrency . Antiquity speaks of the Devil appearing to one in the shape of an Angel of Light , and saying to the Devout Hermit , I am the Angel Gabriel , and am sent to thee : Oh , said the Devout man , Take heed thou dost not mistake thy Message , or the Man , to whom thou art sent ; I am sure , thou art not sent to me , for I am not worthy of the sight , or company of Angels ; and hereupon the fraudulent Spirit disappeared . In the same manner he appeared to another , saying , I am Christ , come down from the Regions of Glory to visit thee : The humble Man answered , I do not desire to see Christ in this life ; all my hope is , I shall see him in the next .

Humility eludes , and mocks the Stratagems of the Prince of Darkness , and how God rewards , and crowns it , the Blessed Virgin hath told us , Luc. 1. 51 , 52. He hath shewed strength with his Arm , he hath scattered the proud in the imagination of their heart ; He hath put down the Mighty from their seats , and hath exalted the humble and meek .

Indeed , we see how Meadows , and Vallies are laden with Fruit , and Corn , and Enamell'd with Flowers , while the higher Mountains remain barren , and unfruitful . O Christians , did you but know what Treasures lie hid in this Exercise , you would be so far from counting it troublesome , that you would be ambitious of it . In this Exercise consisteth the Mystery of Religion ; the richest Influences of Heaven come down upon the Soul , that looks upon her self , as nothing . To her the Allmighty reveales himself , and here he is ready to build Tabernacles ; the sweetest communications of Grace are vouchsafed to him , that is acquainted with this lowliness ; into such a heart the Joys of the Holy Ghost flow with a Springtide ; and he that would understand the secrets of the Lord , this is the School where he may learn them ; and if he become a great proficient here , he may promise himself a more then ordinary intercourse between God and his Soul . The humble Shepherds are honour'd with the first news of Christ's Nativity , while the lofty Pharisees at Jerusalem are kept ignorant of these Glad Tidings ; and that which mov'd God to send Nathan the Prophet to David , to tell him of his singular love and compassion to him , was the voice of that Great-humble Man , I will yet be more vile then thus , and will be base in mine own eyes , 2 Sam. 6. 22.

I 'le conclude this Exercise with a passage out of a Learned Jew . The advantages R. Bechai Haddajan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ca. 7. fol. 64. Edit. Mant. 1589. of Humility , saith he , consist in Six Particulars , Three whereof do respect this Present , and three the next Life . First , It makes a Man contented in all Conditions ; for he that 's proud and arrogant , the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World , and all that 's in it , is not able to satisfie his lofty , and rising thoughts , much less that , which God hath appointed him for his Portion ; but he that is humble , lives contentedly , and is satisfied with what Providence hath allotted him . Secondly , The Humble Man bears adversity patiently , whereas the Proud Mans fear is great , and his patience inconsiderable , when troubles come upon him , Thirdly , The Humble Man is grateful and acceptable to Men , and Men love him and esteem him : And to this purpose I must tell you a Story of a King , that being asked , How he came to be so great ? Answered , That he never saw any Man , whom he did not esteem wiser , then himself ; and those that he look'd upon to be wiser then himself , them he ever thought to fear God , more then himself : and if he met with any , that was manifestly more foolish than himself , he presently reflected , that this Man would have a less account to give unto God in the last day , then himself : If he met with any that were older then himself , he humbly thought , that their Merits must needs be greater then his own ; and if those , he met with , were younger then himself , he considered , that their sins must needs be fewer , then his own ; if he met with any of his equals , their heart , thought he , in all likelihood , is better then mine ; if they were richer then himself , he considered , that they did more good in the World then himself ; if poorer , that then by reason of their poverty they must needs have more humble and contrite hearts , and therefore be better , then himself . Fourthly , the humble man arrives to true and solid wisdom before other men , not only because he is desirous to learn , and loves to sit at the feet of his Teachers , but God also helps him to attain unto more , then ordinary wisdom ; whereas the proud , and haughty , being loth to learn that wisdom , which crosses flesh and blood , remains ignorant of the most solid wisdom . Fifthly . The humble Man runs more chearfully in the wayes of Gods Testimonies , boggles at nothing that God commands , and expresses alacrity , and readiness , at the voice of the greatest , and weightiest , as well as at the least , and easiest Precepts . Sixthly , The humble Mans devotion is the only acceptable devotion to God , his Sins are pardoned , his Iniquities are easily forgiven , For an humble and a contrite heart , O God , thou wilt not despise .

V. Exercise

Every day to bridle our Tongues , and to set a Watch over the doors of our Lips , and to take care that our Speech be always with Grace season'd with Salt , that we may know how to Answer every Man ; An Exercise enjoyn'd , Col. 4. 6. Ephes. 4. 25 , 29. Ephes. 5. 3 , 4. Matth. 12. 34 , 35 , 36. It was a good Observation of one , who Travell'd with some Men , that talk'd loosly and inconsiderately , and whom St. Anthony the Hermite took for excellent Company ; Yes ( saith he ) they are good Men , but the House they live in wants a Door with a Lock and Key , for whoever pleases may go in , and take away what they possess : His meaning was , That they took no care of their Words , that the Door of their Lips was always open , and that they talk'd any thing that came into their Minds . The Tongue , saith St. James , is a little Member , but contains a world of Iniquity , James 4. 5 , 6. So that the greatness of the danger , enforces the necessity of this Exercise .

This Exercise consists partly in watching against the sins , the Tongue is subject to , partly in using the Tongue to such discourses , as are most proper for a man , that pretends to be a follower of Jesus . The sins of the Tongue are without number , yet the most remarkable are these following , 1. Blasphemy . 2. Murmuring . 3. Defending our sins . 4. Perjury . 5. Lying . 6. Detraction . 7. Accusing others falsly . 8. Much speaking . 9. Idle words . 10. Profane jesting , or abusing of Scripture . 11. Indiscreet expressions . 12. Railing . 13. Quarreling . 14. Laughing , and deriding those that are serious . 15. Evil Counsel . 16. Sowing of Discord and Dissention among Neighbours . 17. Cursing , and customary Swearing . 18. Flattery . 19. Double tongued dealings . 20. False Reports . 21. Boasting , and speaking in ones own Praise . 22. Revelation of a Secret . In vain doth he pretend to exercise himself unto Godliness , that watches not against these sins , or seeing himself in danger of running into them , steps not back , or climbs up with his thoughts to Heaven , as he that sees a Wild Beast coming towards him , climbs up into a Tree , to secure himself .

There is hardly any Precept either more spoken of , or recommended more , either by the holy Ghost in Scripture , or by holy , wise , and sober men in their Books , then this watching over our tongues and words and speeches , for indeed By thy Words thou shalt be Justified , and by thy Words thou shalt be Condemned , saith Christ , Matth. 12. 37. Before the power of Godliness was turned into a Form ; the Christians that lived then studied this point with that care and assiduity , and became such Proficients in it , that men might Converse with them , and keep them company a week together , and not hear one idle word drop from them , but what was to the use of edifying and Ministred Grace unto the hearers ; and till men come to believe that their tongues are not their own , but Gods , who made them and designed them for the Noblest uses , and must therefore be employed as he shall think fit to direct , they are yet far from the Kingdom of God , and Aliens from that Common-Wealth of Saints , who are to be Heirs of Salvation ; and he knows not what Self-denial means , that doth not deny himself in speaking things which the Holy-Ghost hath forbid , and thought improper , undecent , or extravagant , and he that cannot speak , but must offend in one or other of the aforemention'd particulars , had better hold his tongue and spend his time in silence . It was therefore excellent advice which St. Ambrose Ambr. de Offic. lib. 1 c. 2. 3. gave to his people , Let 's learn to hold our tongues , that we may be able to speak , why shouldst thou run thy self into danger of Condemnation , when by silence thou mayest be infinitely safer ? I have seen thousands run into sin by speaking , but few by holding their peace ; most men love to talk , because they know not how to be quiet . He is the wise man that knows when to speak , and when to be silent ; if of every idle word Men shall give an account in the day of Judgment , how much more of filthy Communications ? Thy mind is thy Lands and Houses , thy heart is thy Gold , thy speech thy Silver . Therefore make a Hedge about thy Lands , and cast up Trenches against thy Thoughts , Arm thy House with diligent care , that thy unreasonable passions , like Thieves , do not break in and Spoil it , that no disorderly motion make an irruption , and lay it waste , that those that go by may not pluck off thy Grapes . Watch over thy inward man , do not neglect him as contemptible ; tye up thy Speech , cut off its luxuriant Branches ; let it not play the wanton , lest it drag thee into sin , restrain it , keep it within its Banks , Water soon gathers Mud ; Bind up thy Senses , let them not be loose or Gadding , make a Dore to thy Lips , to shut it when there is occasion , and to open it , when there is necessity . Bring thy tongue under the Yoak , and let it be subject to thy Reason . Keep the Bridle in thine own hands , weigh thy words in a Ballance , that thy sense may be ponderous , thy speech solid , and thy words move within their bounds .

But watching against the sins of the Tongue is but one half of this Exercise , speaking of God and heavenly and spiritual things is another , as we may see Col. 3. 16. an Exercise commanded already in the days of Moses , Deut. 6. 5 , 6 , 7. and duly observed by men , who took care of their Salvation , long before the Gospel was proclaimed in the World , which makes the Prophet take notice , Then they who feared the Lord spake often one to another , and the Lord hearken'd and heard it , and a Book of Remembrance was written before him , for them that feared the Lord , and thought upon his Name , and they shall be mine , saith the Lord of Hosts , in that day when I make up my Jewels , and I will spare them as a man spareth his own Son that serves him . Mal. 3. 16 , 17.

Indeed Spiritual , and Heavenly things are the best things , and therefore deserve our speaking of them . If meaner things , 1 Cor. 12. 31. or Trifles are thought worth discoursing of , why should not the greatest , most excellent , (a) Ubi sedent duo , qui Legem tractant , cum illis est shekinah Rabini in Pirke Aboth . and noblest , be worth talking of ? especially when we converse with persons that profess the same Faith with us . There is hardly any man , that makes a shew of Religion , or frequents the publick Ordinances of God , but will grant Non sunt in Conventu tres . nisi Deut sit quartus , sive multi sive pauct sint , ipse cum eis est . Mahom. Alcor . Surat . 58. and confess , That the concerns of God , and of our Souls , do infinitely exceed all Earthly Objects in Worth , Value , and Dignity ; but then , not to speak of them is an omission , which contradicts that belief , and makes that faith all shadow , and imagery . He that believes that these are the bestthings , and yet cares not for discoursing of them to his Neighbour , gives himself the Cur Deus vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia ubicunq : congregatisunt Justi , invenitur cun istis : Midrash . Tillim . act Psalm . lie , and silently confesses , that whatever his pretence may be , they are the meanest , lowest , and most inconsiderable things , for he doth not think them worth opening his lips about them . And as these are the best , so they are the most necessary things , Luc. 10. 42. Can there be any thing more needful , then God's Favour ? any thing more necessary , than the love of God ? any thing of greater necessity , than the true way to inherit eternal life ? Without it we deny our being , and dependance upon God , and disclaim our Relation to him , as his Creatures , as his Servants , as his Children , put our selves into the number of his Enemies , make our selves Objects of his Anger , renounce our Allegiance to him , and deprive our selves of all those Comforts , which arise from a sense of his Paternal Protection and Providence ; and if they be the most necessary things , certainly they deserve , certainly they challenge our frequent discoursing of them , for we therefore talk of our Worldly Affairs , because we look upon them as necessary , and by making this our Rule , we confess the absolute necessity of speaking of things , that are infinitely more necessary .

We can be happy without Riches , happy without Honour , and Applause from men , happy without a Palace , happy without a Vineyard , happy without a full Barn , but we cannot be happy without Grace , without Godliness , or without a sense of the Divine Goodness . So then , Spiritual things are most necessary , more necessary than Meat , and Drink , and Cloathing , or Provision , and because more necessary than these , it must unavoidably follow , that it is more necessary to talk together of the things that belong to our Peace , than of what we shall eat , or of what we shall drink , or of wherewithal we shall be cloathed , and so much Christ intimates in that saying , Math. 6. 33. Seek ye first the Kingdom of God , and its Righteousness .

And as these Heavenly Objects are the most necessary things , so they are matters of the greatest consequence ; an everlasting Estate depends upon them ; Where a man embraces them , as his greatest Treasure , an Eternity of Joy attends him , where he slights , or despises them , an Eternity of Torments follows him at his heels , and shall not things of that consequence merit our Conferences about them ? The man that fears his House may be on Fire , talks of nothing so much as his fears , and the damage he shall suffer by the Conflagration . The man that hopes to inherit such an Estate , or such a curious Seat , is wonderfully pleased with Discourses of the Situation , of the largeness , fairness , fruitfulness , and pleasantness of the place , and shall he that hath either reason to fear , that his Portion shall ere long be howling and gnashing of Teeth , in an eternal Prison , or hath reasonable hopes that an everlasting Kingdom of Joy , and Bliss , and Glory , shall fall to his share , before a few days or years come to an end , shall , or can he sit still under these hopes , or fears , and not express his sense of it to his Neighbour when he meets him ?

What are our Tongues given us for , but for Discourses and Conferences of this Nature ? If the righteous man is the only wise man , as Solomon assures us , and prosecutes the true end of his Creation , and consequently is a Pattern , or Original for others to write Copies by , then from the employment , he puts his tongue to , we may conclude , what it is created for , and of this employment , the inspired King gives us an account , Psal. 37. 30. For the mouth of the Righteous , saith he , speaketh Wisdom , and his Tongue talks of Judgment . To be able to discourse of secular Affairs , and Businesses of our Callings , and Professions in the World , is indeed one end , why that Member was added to the rest , but it is one of the lower and subordinate ends : The chief and principal end , is this we speak of , for whatever things God makes any Creature capable of , the noblest Acts of that Creature are the chief end for which it was vouchsafed a Being , and from hence the consequence is very easy , that discoursing of Spiritual things must needs be the chief end , for which our Tongues were given us , for these are the noblest Acts our Tongues are capable of , such discourses being the Trumpets as it were , whereby we Praise and Magnify our Maker , and shew forth the Glory of our great Redeemer , and Proclaim his Goodness to the Children of Men : We know that God made all things for his Glory , indeed without it he could not have acted like himself , or like an Infinite Spirit of Infinite Wisdom , and Goodness ; and then certainly our Tongues are chiefly designed for such Conferences , and he that neglects this Exercise , frustrates Gods designs , and Reverses as much as in him lies , the very end of his Creation , For ye are a chosen Generation , a Royal Priesthood , a holy Nation , a peculiar people , that ye should shew forth the Praises of him , who hath called you out of darkness into his marvelous light , 1 Pet. 2. 9.

How can we want matter of Discourse , when we hear so many Sermons , when we have liberty to peruse the Holy Scriptures , and Read such variety of good Books , which are so many Comments upon the Bible ? Not a Precept in the Gospel , that is given to Regulate our Thoughts , or Words , or Actions , or Passions ; not a Command , not a Direction left us by our Master , but it 's a fit Subject for such Holy Conferences . Our Experience will administer matter in these cases ; What experience we have had of Gods goodness ; What experience of the fulfilling of such a Promise ; What experience in Prayer ; What experience in Mortification ; What we have found in such a Duty ; What effect our earnest striving , and wrestling with Allmighty God , hath had ; What influence such a Fast , or Abstistence hath had upon us ; What content we have found under such severities ; What Assistances of Gods Spirit we have found in our fighting against Temptations ; What comfort in such Afflictions ; What hath kept us from sinking ; How God hath supported us in such a Calamity , and hath been our refuge , and a present help in the time of Trouble ; when the Earth hath been moved , and when the Hills have been ready to be cast into the midst of the Sea .

Have not we Defects and Infirmities enough to Discourse of ? Do we find no Remora's , no Impediments , that let us in our course to Heaven ? Do not we fall short of that Christian Perfection , the Holy Ghost urges ? And is not the zeal , and fervency for Gods glory we find in our selves very inconsiderable ? Are we not very apt to sink into Hypocrisy , and to be backward to the greater and weightier matters of the Law ? Do not we embrace Excuses suggested by the Devil , whereby we leave the most excellent Duties undone ? Do not we find Imperfections , and Infirmities in our holy performances ? Do we find no coldness , no deadness , no indisposedness in Gods Service ? if we do , how can we want matter of Discourse ?

How many good thoughts come into our Minds , when we wake first in the Morning , when we lie down at Night , when we are walking , when we are sitting down , when we light upon ill Company , when we meet with good Society , when we meet with Signal Providences , and Deliverances , when we receive unexpected Blessings from Heaven , when Men wrong us , or do us an Injury ? What edifying expressions and discourses may we build upon these thoughts , and contemplations , when we visit one another ?

How many excellent Examples of holy Men and Women may we pitch upon in our Discourses ? Can there be more edifying Discourse , then to relate and represent to one another the Holy Actions of Saints , either departed , or living yet ? how humble St. Paul was , how couragious St. Peter , how fervent David , how meek Moses , how patient Job ? How such a one scorn'd to be call'd the Son of Pharaohs Daughter , and fix'd his eyes upon the great Recompence of Reward ? another took pleasure in being reviled : another thank'd God in the midst of Torments , another Pray'd for those that Stoned him , another chose Poverty and Contempt , and the loss of all things , that he might win Christ . Excellent matter of holy Discourse , and such as in all probability St. James did aim , and point at , James 5. 10. Take , my Brethren , the Prophets , who have spoken in the Name of the Lord , for an Example of suffering , affliction , and of patience .

And if this will not do , there are so many Motives , and encouraging Arguments to Goodness , both we and others do make use of , that we may as soon want Light at Noon , as matter of Pious and Religious Conference , When we converse with our Fellow-Christians : What moves us to be meek ? What prevailes with us to be patient ? What makes us contented in all conditions ? What composes our spirits in Fiery Tryals ? What puts us upon Self-denial ? What Incentives do we make choice of to the Love of God ? How came we by that serious Frame of Spirit we are in ? How came we to conquer such a Lust ? What did we to vanquish such a Corruption ? How did we compass that Facility , and Willingness , to conform to God , which seems to be in us ? How came Christ's Yoak to be easie to us , and his Burthen light ? How came we to be rid of such a Sin ? How came we to Extricate our selves from such Snares , and Deceits of the Devil ? The various wayes and methods , whereby we do arrive to such perfections as these , are so many Doors of Utterance , and will serve to make us open our mouths boldly ; and he that doth so , doth , without all controversie , exercise himself unto Godliness : And to illustrate this exercise by some examples , it will not be impertinent to set down here the Discourse of the Twelve Hermits in Paschasius , that Paschas . c. 44. meeting once a Week , gave one another an Account of their Spiritual Progress , and Thriving in Grace , and one of their Conferences was this ;

The First said , Every day I watch against evil Thoughts , and Lusts , as I do against Serpents and Scorpions ; and assoon as I find them rising in my heart , I threaten them , and am heartily angry with them , and chide them for their insolence and sauciness , and ask them , How they dare be so bold , as to prophane a Temple of the Holy Ghost ?

The Second said , I look upon my self every day as a Stranger , and Pilgrim , that must suffer many inconveniences , troubles and injuries , till I come to my Journeys end ; and I ever look upon the Morrow , as the day , wherein I shall be deliver'd from the burthen of the Flesh , and from all possibility of sinning , and so bear up , under all the Crosses , that befall me .

The Third said , Every day very early in the Morning I get up , and go to my God , and throwing my self down upon my Face , adore him , and intercede with him for the whole World ; and this done , I go and deny my Body that ease and satisfaction , which flesh and blood doth crave , on purpose to Crucifie the World to my self , and my self unto the World .

The Fourth said , Every day I take a Turn , and Walk upon the Mount of Olives , and there behold my Dear Redeemer Bleeding , and do so Reflect on his Passion , and the Agonies he endured for my Sin , till the Spectacle melts me into Tears , and forces me into very strong Resolutions to imitate him , whom my Soul doth love .

The Fifth said , Every day with the Eyes of my Understanding , I behold the Angels of God ( as Jacob once did in a Dream ) Ascending , and Descending for the Salvation of Mens Souls ; and this Love , and Care , and Tenderness so works upon me , that I do both wish , that all man kind may be saved , and come to the knowledge of the Truth , and do give more diligence to make my Calling and Election sure .

The Sixth said , Every day , I make it my bsiuness to Meditate on that saying of Christ , Come to me all that labour and are heavy laden , and I will refresh you , take my Yoak upon you , and I fancy I hear this Voice be hind me , O Christians , if you mean to be my Brethren , suffer with me , that ye may Reign with me ; Die with me , that ye may live with me ; Conquer with me , that ye may sit with me in my Throne , even as I overcame , and am set down with my Father in his Throne .

The seventh said , Every day I sit in Council with three grave Senators , Faith , Hope , and Charity , and the effect of this Consultation is , my Faith becomes more firm , my Hope more lively , my Charity more spreading , and more fervent , and I dare not willingly offend any man , but think my self oblidged to suffer long , and to be kind , not to behave my self unseemly , not to seek my own , not to be easily provoked , and to think no evil .

The Eighth said , Every day I do expect the Devil , and look for his Assaults , and Stratagems , and when I see him coming in my Mind , I run to God , and hide my self under the shadow of his Wings , and beg hard , that his fiery Darts may not hurt me .

The Ninth said , Every day with my thoughts I ascend into Heaven , and there listen to the Halelujahs , and harmonious Voices , of the Blessed Angels , and refresh my mind , and all that is within me , with those melodious Songs , and when I do so , I die to the World , trample upon all these Sublunary objects , and despise those things which sensual men admire , as dirt and Dung .

The Tenth said , Every day , I do set God befor me , and look upon him as present , and standing on my Right hand , and I strive to have this thought continually in mind , whence it comes to pass , that I speak , and do nothing but with great consideration and deliberation .

The Eleventh said , Every day I call the Graces and Gifts of Gods Spirit about me , and when I am going out , I cry where are you all , come about me my faithful Servants , and these are the Retinue , I go attended withal ; in this State , and Pomp , I set forth , with this Guard about me I walk , and no Devil dares approach to hurt me .

The Twelfth said , Where ve I go , I see my Sins go before me , and whether I look on my Right or Left hand , they still appear to me in very dreadful shapes and that makes me every day take a view of Hell , and there I behold with amazement the many Millions of poor tormented Creatures , that howl and shriek , and lament , that they have neglected so great a Salvation , and this doleful cry makes me watch against every weight , and every sin , which does so easily beset me .

And now , Brethren , If there be any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any bowels and mercies , fulfil ye my joy ; and let not this Exercise seem grievous to you . Plead not , that it is out of fashion ; if it be so , do you make it modish . You know , who it is that beseeches you by the Mercies of God , not to conform your selves to the World : If it be out of fashion to be Rem. 12. 2. saved , will you therefore resolve to be damn'd ? Bear up against the stream ; Be not ashamed of Christ , and of his Gospel : You dare not plead this Excuse in the last day , why should you alledge it now ? Here is no Rhetorick required , no Eloquence , no Florid Learning ; O that you were but more sensible of your spiritual wants ! O that your hearts were but more inflamed with the love of God! O that you did but observe God's dealings with your Souls more , and would take more notice of God's Providences , and the Operations of his Hands ! You would not then want language to express your selves in to your Children , Servants , Friends , Neighbors and Acquaintance , but the sense within would force you to say with David , Come , and I will tell you what the Lord hath done for my Soul , Psal. 66. 19. Do not think Heaven so cheap a thing as your careless Neighbours do ; either Christ and Heaven , and our future Glory , are worth talking of , or nothing can be worth it . Dare to prefer Heaven before the World ; and in your Words , as well as Actions , manifest the sincerity of your resolution : You cannot pretend impossibility , you have a Tongue , you have Reason , you hear the Ministers of the Gospel , you see God's Providences , you know Heaven and Hell are before you , you read many excellent Lessons , what should hinder you from speaking of these weighty things ? It 's but bending and moving your Tongues to such Subjects , and they 'll yield as easily , as they do when you bend them to frivolous , vain , and idle talk ; to gossipping , or complementing , or prating of other Mens Matters . You will rest the sweeter at night , when you have been talking of good things in the day-time : you 'll go with greater comfort to Bed , your sleep and repose will be more pleasing , and satisfactory , when you have exercised your Tongues in matters of this nature : When you talk of such heavenly and spiritual things , you are not exposed to so many Temptations , as otherwise you are ; when in company with others , you may sin in talking of your Neighbours , you may sin in speaking of the Actions of Kings and Princes , you may sin in telling things and passages for true , which have no other foundation , but an uncertain report , you may sin in foolish jestings , and jeering one another ; but in discoursing of heavenly things , you are safe , you are in God's way , God walks with you , bears you company , and the Enemy of your Souls will despair of prevailing with you , you shun the occasions of evil , and you prepare your selves to quench the fiery darts of the Devil : hereby you may do good to others , comfort your Neighbours , support your fellow-Christians , and in such Conferences a word may drop from you , as may keep those , you discourse with , from despair , and which may be an encouragement to them , as long as they live .

It was bravely done of that Young-Man Vid. Hicron . Vit. Pauli , c. 3. under Decius his Persecution , who being by force tied upon a Down-Bed in a Room made for Pride and Luxury , and sollicited to Uncleanness by a Harlot , sent to him by the Governour on purpose to provoke him to sin , bit his Tongue to pieces , that the smart and pain might drown all sense of Voluptuousness , and so spit it in the Harlots face : But here we require no such severity , but all that is expected from you in this Exercise , is to keep your Tongues from evil , and your Lips from speaking guile ; to speak of the Glorious Honour of God's Majesty , and of his Wondrous Works ; to utter abundantly the memory of his great Goodness , and to declare his Righteousness . The very Heathen have seen the necessity of this Exercise , Vid. Stob. Serm. 36. de Garrulitate . therefore they shall be your Judges in the last day ; and I know not how to express their sense of this duty better , than by setting down the words of the sober Epictetus : Prescribe thy self a Rule , saith he , which thou mayst observe , when thou art either by thy self , or in company Vid. Epictet . Enchirid. c. 40 , 41 , 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. with others ; Either be silent , or let the things thou speakest of , be necessary and profitable . When thou speakest , talk not of light , and trivial things , as Wrestling , and Horses , or Fencers , or Swords , or Meat , or Drink , neither spend thy time in praising , or dispraising Men ; but let thy discourse be of something noble , decent , grave and serious : but if this cannot be , hold thy peace . Thus did the Primitive Saints ; and when they visited one another , their care was , to put one another in mind of the words , and actions of their Great Redeemer , what he did , and what he promised , and what he suffered ; how kind he was to this Blind Man , how favourable to that Leper ; how loving to the Lame , how compassionate to the Blind , how gracious to his Enemies , how free and communicative to his Friends ; what pity he expressed to sinful Men , how meek he was before his Accusers , how patient before his Tormentors ; how he ran to kiss the Penitent , how he wept over the obstinate Jews , and how he long'd for Mens Salvation . These were their discourses , and they would hardly give themselves liberty to talk of their Worldly Affairs , except necessity forced them ; for they believ'd , that by their Charter , they were to have their Conversation in Heaven , and this they thought imported talking much of their Heavenly Country , and of the Joys , and Hallelujahs of that Kingdom . It was the custom of some Heathen Priests of old , in the service of Vid. Porphyr . de Antro . Nymph . their Gods , to wash , or dip their Tongues in Honey ; an excellent Emblem to teach us , how our Tongues must be purified , and sanctified , and seasoned with that Word , which is sweeter than the Honey , and the Honey-comb , Psal. 19. 10. And indeed then our words are sweet , and there is Milk and Honey under our Tongues , when we exhort , and admonish one another daily , taking heed lest we be harden'd through the deceitfulness of sin , Heb. 3. 13.

VI Exercise .

Every day to watch against those sins , which in the eye of the World are small , and inconsiderable , an Exercise commanded Matth. 5. 19. 1 Cor. 5. 6. Jud. Vers. 23. Indeed , Christ's whole Sermon upon the Mount is chiefly bent against those sins , which purblind Mortals are apt to miscall little , and trivial . The Pharisees were such ill Divines , that they not only believed , but taught the people too , That in the Ten Commandments nothing was forbid , but only the gross errours of Mens Lives , and Conversations : by example , in the sixth Commandment they thought , God required nothing , but abstaining from downright Murther , and accordingly they made nothing of envy , or malice , or grudges , or secret heart-burnings ; nothing of words spoke in anger , nothing of contumelious speeches , nothing of giving Men ill names , or ill language , nothing of expressions , whereby they derogated from their Neighbours credit , and wounded his reputation ; which wilful , and notorious mistakes , Christ rectifies in that Sermon , and bids them look for God's eternal wrath for these offences , as well , as for the greater enormities . So in the seventh Commandment , they flattered themselves , that they did rarely well obey the great Lawgiver , when they kept themselves from being polluted with their Neighbours Wives , and from the Act of Adultery ; but the Son of God shews them their monstrous errours , and proves to them , that not only that detestable Act is prohibited in that Law , but all those Acts , and Occasions , that lead to it , as wanton glances , lascivious thoughts , obscene expressions , running to places , where temptations grow , bad intentions , lustful touches , evil desires , and these he assures them lead to Hell , as well , as the grosser villany . In the same manner , they restrain'd the third Commandment to perjury only in a publick cause , and so thought light of customary Oaths ; these were but matters of laughter , and the people by their permission , and approbation , in their common speeches , and communications , swore by Heaven , and by Earth , by their Heads , and by Jerusalem , and he that did so , did not lose the reputation of a sober Man : The Lord Jesus protests against this abuse too , and lets them see , that He , who forbid Perjury , did forbid these common , and customary Oaths too , and was resolved to revenge , and punish the Offenders for so doing , and did not so much as permit strong Asseverations in common discourse , and ordinary matters , but allow'd only bare Affirmations , and Negations .

Loving those that loved them , and doing good to them , that did good to them , they thought , was all that God required in that Royal Law , Thou shalt love thy Neighbour as thy self . Hating their Enemies , or doing them all the mischief they could , they look'd upon only , as a venial extravagance of passion . So they did but perform the task , and duty of Prayer , they did not think , any sin could be committed in the manner of the performance , and therefore wandring thoughts , and affectation of vain glory , or laying the stress upon the length of Prayer , they thought were no sins at all ; or if sins , not worth regarding , or confessing . And by the same Rule they walk'd in their Alms , and Fasting , thinking the letter of the Law required no more , than the outward observance of the duty : as for a suitable frame of heart , they did not look upon the want of it , as damnable , or worth their care to get it supplied from Heaven . Thus these Men lessen'd and extenuated their Offences , and having once brought them into the number of little Sins , they excluded them from their care , and would not suffer their Consciences to be troubled for them ; and though they had very severe Exercises , and disciplined their Bodies to a miracle , yet they made watching against little Sins no part of their exercise ; and this neglect draws that dreadful protestation from the Son of God , Matth. 5. 20. I say unto you , That except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees , ye shall in no wise enter into the Kingdom of God .

What these little Sins are , and how they may be known , is a Question that any Man of common sense may soon satisfie , and resolve himself in , that will either compare his actions with the precepts of the Gospel , or attend , and observe his own neglects , or the practices of such of his Neighbours , that in the Eye of the World pass for sober Men , and yet are no thorough-paced Christians . How few are there , that make conscience of curbing their passions , of being concern'd for the sins of others , of giving Alms according to their ability , of speaking truth , when they are in danger of losing something by the truth , of obeying God more than Men , of being more careful to please the Creator than the Creature , of attention in a Sermon , of fixing their thoughts and affections upon God in Prayer , of ruminating upon what they hear , of doing good to them that hate them ? &c. Neglects of such Duties pass for Peccadillo's , and cunning frauds , dissimulations , officious lyes , false warrantings , secret over-reachings , mincings of Oaths , telling of unchaste passages , churlish behaviour , unkindness to enemies , revenge of Injuries , hatred of a Brother , adulation , flattery , laughing at good counsel , slighting of Fraternal correption , wanton Songs , scoffings at Ministers , rash censuring and judging , and contempt of others , or pride in Cloaths , Patching and Painting , talking extravagantly over a Cup of Wine , sleeping at Church , & carelessness in devotion , are Sins , which few people take notice of , looking upon them as offences of the smaller size , and as things easily pardoned , as they think , by Him , who delights not in the death of a Sinner .

But , Sirs , as little , as these and other Sins may seem in your eyes , we have a Commission from the Allmighty , to tell you , that you cannot be Christians , except you exercise your watchfulness against all those sins , which the World is pleased to call by other names , then the Holy One of Israel is pleased to put upon them . A Christian hath Vow'd to strive against all sin , whether great or small . This Oath of God is upon you , and in your Baptism , so much you promised , and so much you have since confirm'd , by approving that your solemn Initiation , or Introduction into the visible Church of Christ . Will ye be false to your promise ? Will ye break your Vow ? Will ye Abjure , what then you gave your consent to ? Deceive not your selves , these sins are not little ones , you only call them so , that you may more freely commit them , and that your hearts may not smite you for them ; You mistrust , they may provoke the Allmighty to anger , and that you may not be discompos'd with the thoughts of Gods Indignation , you look upon them as trifles . Such sins formerly were no little sins , when men were better Christians , then now they are ; it 's only the great Debauchery , and Viciousness of the age , we live in , that makes them so ; But shall this Age prescribe Rules to God to govern himself by ? Shall the Wickedness of the Times oblige God to condescend to Mens Impiety , and in Complaisance to their Folly , cause him to make no more of their sins , then they are pleas'd to do ? Shall Men , willfully blind , tell the Allmighty , what colour their sins are of , or how he must interpret them , that searches the heart , and the reines ?

Can any sin be little that is committed against an Infinite Majesty ? Can any Affront be small that 's levell'd against him , whose Brightness dazles the eyes of Angels ? If it were not against a Law of God , it could not be sin ; but is not the same Authority to be seen in the least Precept , , as well as the greatest ? Doth one God give the greater , and an other the lesser Injunctions ? And if the same God be slighted in the greater and lesser Laws , will not the same God find a time to lash the boldness of the offender ?

How is it possible you can love God , while you do not exercise your selves in rooting out of these lesser sins ? Can you love God and fight against him ? Can you be enamoured with him , and affront his Holiness ? Can you tell us a way , how to reconcile Gods purity with your uncleanness ? You cannot but be sensible that these ( you call ) lesser sins offend him , and is this your love to him , to disobey him ? Is this your affection to him , to do what you know wil cross his Will and Pleasure ? Is this your respect to him , to disoblige him in things he intends for your eternal Wellfare ? Let the sin be never so small , you do allow your selves in , while you willingly indulge your selves in it , it looses the name of an Infirmity , and passes for Enmity in the sight of Heaven , and it 's impossible that Love to God , and willful sins should ever consist together . Do you believe , that Servant loves you , to whom you have spoken often to do some small thing about you , and yet with all your Entreaties , and Caresses you cannot oblige him to gratifie you in that particular ? Would you have God believe you , that you love him , when you are loath to do whatsoever he commands you ? If love to God does not make you ready unto every good work , it is not love but Hypocrisy ; love will make things easy , and did you love God with sincerity , you would not leave a Circumstance undone , if you knew that he had enjoyned it .

Why should you cheat your selves ? Why should you delude your selves in a thing so palpable ? Whatever you may imagine , these lesser sins are but Baits to lead you on to greater . The Persians at this day are great takers of Opium , Vid. Tavern . Pers. Trav. l. 5. c. 17. and first they take no more then the head of a Pin , encreasing their Dose by degrees , till they come to take the quantity of half a Nutmeg ; when they are come to that pitch , they dare not give over , for fear of endangering their lives : a true Emblem of those sins , the World calls little and inconsiderable . The lesser Doses , like small Wedges widen the Cleft , and are preparatives for greater , and invite men to take a larger proportion , till at last it becomes dangerous to cashier and part with them , and thus by little and little men sink into the Gulf.

As much as Hazael abhorr'd the Villanies Elisha spoke of , the little sins he 2 Kings , 8. 13. then lived in , brought him at last to that monstrous Iniquity he at first trembled at . Judas lookt upon Covetousness , as an inconsiderable sin , and made no great matter of it , but it brought him at last to Treason . Strange that you should not see the Danger ! Nay you cannot promise your selves Gods preventing , or restraining Grace to preserve you from falling into greater sins , while you continue in the lesser ; For by these lesser sins , you drive away Gods Spirit , bring a Consumption on your Graces , and thrust the Almighty away from you . If he do keep you from greater enormities , it is his superabundant Mercy , and Goodness , but you cannot reckon upon 't , you cannot be sure of it , you do enough to make him take away his Spirit , the Prop that must support you , and if that be gone , the House must fall , and great must be its ruine . If God depart from you , you are left to the malice of the Divel , and he 'll be sure so to manage those lesser sins in you , that they shall advance into hideous Offences , and so water the Tares , that are scattered up and down in your Souls , that the whole Field in time shall be overrun with them , and the water that comes but to the Ancles now , shall ere long come up to the Knees , to the Neck , and to the Head , and drown you .

Bitterness , and Wrath , and Anger , and Clamour , and evil speaking and Malice , How little do men make of these sins ? yet they grieve the holy Spirit of God , by the Apostles Verdict , Eph. 4. 30 31. And do you thus reward this Spirit of Love ? Hath he deserved no better dealings at your hands ? It this the recompence , you give him for all the kind motions , and whispers he hath follow'd you withall ?

Doth not reason tell you , that many little sins , amount to a great one ? suppose , you are not guilty of Adultery , yet if the many wanton thoughts , and unclean desires of your minds , were laid in the Ballance with it , Would they not weigh as heavy , as the greater sin ? Suppose , you are not guilty of Murther , yet will not the many secret grudges , and clandestine contrivances against your Neighbour , tantamount to that Crime ? Is it not all one , whether one Goliah , or a Thousand Philistines overcome you ? Thou art no Thief , no Robber ; but , Will not thy many covetous wishes make up a Robbery ? Were all thy idle words laid together , How much would they want of Blasphemy ? Thou art no Drunkard ; but were thy frequent abuses of Gods Creatures sum'd up , thou wouldst go near to put down Nabal for Drunkenness . The less any sins are , the more numerous are they commonly ; and small Birds , by their number , may do as much mischief , as one Kite , or Eagle ; and who knows not , that Aegypt suffered more by the most contemptible Creatures , then by the Greater Artillery of Heaven ?

Tell me of any one sin , that Christ hath not dy'd for ; If the very least sin did help towards his death , and Crucifixion , Why should not Mortification of little sins be one great part of your Exercise ? Can you remember , that these had a hand in that Murther , and can you hug these Enemies in your Bosoms ? Can you remember , that these , as well as the greater Crimes of Mankind , sharpen'd the Nails , and Spear , and Thorns , that wounded him , and with a Kiss , more Treacherous , then that of Judas , salute these Foes ? Did Christ find , even your unsavoury Speeches , your looser Gestures , your obscene Expressions , your Carnal Thoughts heavy ? Did even these help to crush him under the burthen of Gods Anger , and do you make sport with them ?

While you indulge your selves in these lesser sins , you run into greater danger , then if you committed more fearful Iniquities ; for there may be some hopes , that a gross sin may startle a Man , and fright him into Repentance ; but while he makes light of little sins , he never repents of them , goes on in them , and gathers a great many sticks together , that make up his burning pile . Little sins become great ones , when they are justified as harmless ; The defence aggravates the error , and remorseless continuance in them , makes their dye all Scarlet . What makes so many Hypocrites in the Christian Church , but this insensibleness of lesser sins ? These hinder men from going on from virtue to virtue , and like a Moth eate away the beauty and splendour of their virtues . Indeed , while you go on in these little sins , you cannot rationally suppose , that your Names are written among the Candidates of Heaven ; for Conversion makes the Soul cautious , even of the appearance of sin : and he is yet a stranger to the work of Grace , that hath not learn'd to avoid the occasions of evil ; and he certainly begins at the wrong end , that begins to subdue his obduracy , and hardness in sin , by suppressing the outward act ; for it is the evil thought , that causes delight , delight consent , consent action , action habit , habit custom , custom perseverance , and perseverance hardness ; therefore he , that means to crush the corruption , must begin at the little sin , the evil thought , or else he doth but beat the air , and like the Boy in the story , that thought to pour out the Sea into a Nut-shell , attempt impossibilities .

Christians , The Day will come , when every thing shall be call'd by its proper name , and O how will you be surpriz'd , when the sins , you look'd upon as inconsiderable , and unworthy of your deep repentance , and circumspection , shall be represented in Magnifying Glasses , and appear as they are indeed , dreadful and terrible ! Wo to them that call evil good , and good evil , saith God , Esay 5. 20. a threatning pronounced not only against such as give Virtue the name of Vice , and Vice the name of Virtue , but such also , as make of great sins , little ones , and of little ones , none at all . This was the trade of the Pharisees , and what serious Man can read the Judgments denounc'd against them by the Son of God , and not be afraid of being guilty of their Errour ? Depart , I pray you , from the Tents of these wicked Men , and touch nothing of theirs , lest ye be consumed in all their sins , cry'd Moses to the Children of Israel , in the case of Korah , Numb. 16. 26. A Watch-Word I may give unto every one of you ; Do you know , what terrour , what anguish , what plagues our Great Master hath threatned the Pharisees for their disregarding of little sins , and will you participate of their ruine ?

Come , Christians , believe the Word of God , before your deceitful hearts : That will tell you , what is offensive to God , and shew you , that even the least sin , deserves tears more than laughter , and sorrow more than mirth , and divertisement : That will tell you , that even these Children of Edom must be dasht against the stones , if you would have peace within ; and that as dead Flies cause the Ointment of the Apothecary to send forth a stinking savour , so doth a little Folly him that is in reputation for Wisdom , and Honour , Eccles. 10. 1. That will tell you , that a little Leaven , leavens the whole lump , and the only way not to be under a temptation of sitting down in the scorners Chair , is , not to walk in the counsel of the ungodly . And to this purpose Barlaam in Damascene advises his Convert Josaphat ; Before all things , in Vid. Vincent . Specul . Histor , l. 15. this exercise thy self , even in the sedulous destruction of all thy evil thoughts , that nobler conceptions may enter into thy mind , and thy Soul may become a habitation of the Holy Ghost : for from thoughts , we come to actions ; and whatever work we undertake , it hath its rise in our minds ; and as small as its beginning seems to be , by degrees it grows bigger , and by silent steps swells to a vast magnitude : And for this Diabolus Serpens est lubricus , cujus si capiti , id est , primae suggestioni non resistitur , totus in intima cordis , dum non sentitur , illabitur , Isidor . lib. de Summ. Bono , c. 1. cause , let no evil custom exercise dominion over thee , but while the shrub of sin is young , and tender , pull up the little root , lest being grown strong , and lusty , it be past thy skill to eradicate it : for from hence it is , that greater sins get access to our hearts , because we apply no early remedy to the lesser errours , such , as are roving thoughts , immodest speeches , and evil conferences ; and as it is in wounded Bodies , if the slighter hurts , and bruises be neglected , the wound festers , and gathers corruption , and many times brings on death , and excessive torments , so he that 's careless of little sins , calls for greater to attend him .

Christians , There is not one Soul in Heaven now , but what watch'd against such little sins , when they sojourned here ; and if they did not mind them for some time , yet they were forced to repent of them , and to subdue , and leave them , before ever they saw the face of God in Glory . If this Heaven be worth your care , if this Glory be worth your pains , if this Everlasting Rest be worth your endeavours , O say not of any sin , Gen. 19. 20. as Lot of Zoar , Is it not a little one , and my Soul shall live ? You may as well say , I will break my Neck a little , and I will cut my Throat a little , and I will burn my self in Hell a little , as harbour the smallest sin . O Tremble at any thing that looks like it ; Beware of these Foxes , Can. 2. 15. these little Foxes that spoil the Vines ; Trust not these Vermin , but destroy them utterly ; This is the way to keep your Garments white , and to fit your selves for the Wedding of the Lamb , and for those Mansions , at which no unclear thing must enter .

Learn to die to the World ; for it 's your fondness to that , which blinds you , dulls you , darkens your Understanding , and perverts your Affections , raises clouds and mists before your eyes , that you cannot see your duty , or your sins , and eclipses the light of your minds , that you can see nothing , but grosser offences ; if you would have that Sun shine out clearly , you must not suffer this Moon to interpose between your sight , and it : This Moon is your love to the World , which will put other constructions , other interpretations on your sins , than your naked Reason would do . Set the Goodness of God before you , Reflect much on his Favours , Ruminate upon his Mercies ; The Divine Goodness is of a melting , constraining nature , and the more lively you represent it to your minds , the more it will compel you to part even with the least transgression . Fancy you hear God pleading with you , Sinner , What Iniquity hast thou found in me ? Thou owest thy Life and Being to me , and all the Blessings thou hast , are mine : Canst thou be so unkind , so inhumane , so ingrateful , as not to crucifie so small a sin for my sake ? If I should withdraw my presence from thee , take away all , I have given thee , wouldst not thou complain , and mourn ? But what mean these Provocations ? Why dost thou compel me to cast thee off ? Look back , and see whom thou dost offend by these , thou callest little sins . It is thy greatest Benefactor , and is not he worth pleasing , that hath greater things in store to bestow upon thee , if the favours he hath already showred down upon thee , can make thee intirely his ? Think you hear such a Voice behind you . Compare your losses with your gains . Your little sins are commonly your gainful sins : they are sins , wherein your carnal ease , and the satisfaction of your sensual appetite is concern'd : but grant , you get that sensual satisfaction you wish for , by these sins , will it countervail the loss of God's Grace , the loss of the light of his Countenance , the loss of spiritual comforts , the loss of inward joy , the loss of Communion with your Maker ? all which you do certainly lose by your affection to these sins . Where is your Christian Perfection , if you watch not against the least sin ? How do you put on the whole Armour of God , if you arm not your selves against these common Souldiers of the Devils Army ? It is not the Officers , the Captains of his Hellish Host , I mean the greater sins alone , that endanger you ; These Gibeonites , that seem inconsiderable , that come with Clouts upon their feet , and look , as if they would do no great harm , these lesser sins , are as big with mischief , as the other , for their design is the same , viz. to engage you in a League with Hell , in a Covenant with Death , and to lay you open to the fiercest assaults of the Devil . In a word , if you would be rid of the least sin , learn to live by Rule , think by Rule , and speak by Rule , and work by Rule , even by the Rule of the Word of the Living God ; And as many as walk according to this Rule , peace be on them , and on the whole Israel of God .

VII Exercise .

Every day to keep a strict Guard over our Eyes ; an Exercise recommended to us , Job 31. 1. Psalm 119. 37. Matth. 5. 28 , 29. Matth. 18. 9. By the Eye here , I do not mean the Eye of Contemplation , whereby Men see , what is above them ; nor the Eye of Reason , whereby they see , what is within them ; but the Eye of the Body , which discovers to them the things , that are without them ; and what necessity there is for guarding the Eye , the unhappy examples of persons , who have been lost for want of it , do sufficiently shew . When our Grandmother Eve suffer'd Gen. 3. 6. her Eyes to wander on the Forbidden Tree , and pleas'd her sight with the lovely , but dangerous Fruit , we know , and feel to this day , what was the effect of it , even the undoing of all her Posterity . Had Dinah , the Daughter of Jacob , Gen. 34. 1. kept within the limits of her Fathers House , and not gadded abroad , to see fashions , and the wanton behaviour of the Daughters of the Land , she had not lost her Virginity , nor been the occasion of so much Blood-shed . Had the Jews Numb. 25. 1 , 2. forbore looking on the Daughters of Midian , they had prevented the plague , which broke in upon them , and consumed the chosen Men of Israel . Had David turned away his Eyes from Bathsheba , 2 Sam. 11. 2. when he walk'd on the Plat-form of his House , neither Uriah had been kill'd , nor himself fallen into that distress , and anguish , which afterwards came upon him . Achan loses his life by his Eyes , Josh. 7. 21. and Amnon commits incest . Haman's Eyes 2 Sam. 13. 1 , 2. taking notice of Mordecai's irreverence , occasion his death : And had the Elders Esth. 3. 5. in the Story , when they admired the Beauty of Susanna , look'd another way , they had prevented their shameful , and ignominious execution . At these Windows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Clem. Alex. Paedag. l. 3. c. 11. Covetousness , and Lasciviousness , and admiration of sensual Objects , and Envy , enters ; at these Avenues they come in , and from these Gates the poison is convey'd to the Heart , and Entrails . At these Doors grief come in , which racks the mind , and tears the bowels : for who knows not , that it is more tolerable to hear , than to see a loss , or misfortune ? Qui videt is peccat quite non viderit , ergo non cupiet , facti crimina lumen habet . Propert. lib. 4. Eleg. vid. & Casp. Barth . in notis ad Claudian . Did not the Covetous feed his eyes with the sight of Gold ; he would not forsake Paradice for Sodom , Heaven for Earth , and God for Mammon . Did the lustful person deny himself , in seeing the tempting object , he would not become a slave to his passion , nor stoop to such a fatal servitude , as we see he doth , it 's gazing on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the gaudes and glories of this World , makes the sensual man admire nothing , but what savours of satisfaction of the Flesh. Did not the envious cast his eyes on his neighbours welfare , it would not grieve him to see his equal or inferior thrive and prosper . The Mother that looks upon her dying Babe , by that look , increases her grief , and he that sees himself despis'd and wrong'd , makes that spectacle an argument of his immoderate sorrow and vexation , so that guarding the eyes is an Exercise , which Duty , Interest , and Desire of our own quiet doth command .

This Exercise consists , First , In admiring nothing in the Creature , but the Creators Glory Secondly , In turning away our Eyes from any Object , which we have reason to suspect , as dangerous . Thirdly , In checking the disorder which our seeing may cause in our minds and passions . Fourthly , In making greater use of the Eyes of our Minds , than of our Bodies .

1. In admiring nothing in the Creature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , M. Antonin . Lib. 3. Sect. 2. but the Creators Glory ; what Beauty , what Harmony , what Evenness , what Exactness , what Perfection , we see in any object , that must immediately lead us to admire the Supreme Cause , that gave it Being : His Finger must be taken notice of , His Wisdom magnified , His Bounty adored , His Power praised , His Munificence exalted , and the Creature only look'd upon , as the work of his hands , the effect of his Providence , and the product of his Goodness : he that looks no farther , then the creature , runs himself into snares , and God justly suffers him to fall , that would not look higher , and from Earth cast up his Eyes to Heaven . Such a man looks no farther than a Beast , and forgets that God gave him a faculty to see more than irrational Animals ; such a man hath nothing to keep him in awe , and therefore is tempted to lay hold on the forbidden Tree , which was only presented to his eyes by way of Tryal : He that upon seeing the Loveliness and Beauty of a sublunary Object , presently reflects on the God that made it ; at the same time , furnishes himself with Arguments to keep within the bounds of Seeing , and within the borders of Virtue ; for sure he cannot at the same time admire the Creator , and sin against him ; That reflexion will put a stop to his sensual desires , and as the Angel did Balaam , suffer him not to go on to the King of Moab , I mean , to fulfil the suggestions of a brutish Appetite .

2. In turning away our Eyes from any Object , which we have reason to suspect , as dangerous . There is no man , that observes himself , and knows , what sins and errors , he is most prone and inclined to , but must needs , or at least may know , what objects are most likely to raise disorders in his soul ; Experience hath taught him , and his frequent falls have been his School-masters . Such objects must be shunn'd , as the pestilence , and if they come within sight , the Eyes must be cast down on the ground , or shut ; and as ridiculous , as this may seem in the eyes of the world , a man in this case had better be laught at by all his acquaintance , than loose the Glory of his Self-denial . There is no dallying with such objects . To see whether I am able to resist the Temptation , is to sin for Tryals sake , and he is certainly safer , that looks another way . Our greatest wisdom , is to suspect our own frailty , and the best way to keep Sin out of the Mind , is to keep it out of the Eyes a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Porphyr . de abstin . I. 1. Sect. 33. What sin we have formerly fallen into , we may fall into again , and he that knows not but he may , had best put himself out of all danger , and that is , by not looking upon the enticing object , and though it is not necessary to run away from it in great fury , as Paulus in b b Cassian Collat. 7. c. 27. Cassian did from the sight of a Woman ; yet it 's expedient to get as fast as we can , from the confines of that Fire , which is so apt to put our passions into a Fever .

3. In checking the least disorder , which our Seeing may cause in our Minds and Passions . It 's possible , we may be surpriz'd , and the object , we behold unawares , may dart a covetous , or envious , or lascivious thought into our minds ; and that spark may fall upon the passions ; but here the poison must be presently vomited up again , and the seed of evil dissipated , and our Souls clear'd of the dangerous guest ; the sudden thought drown'd in the waters of Repentance ; and greater cautiousness for the future must be used , and the Child thus burnt must learn to dread the fire ; where this is neglected , and men are careless of this Exercise , their Souls are in danger of being consumed , for those sparks , if let alone , will soon put all into a doleful conflagration , so necessary is it to resist the beginnings of these impurer steams and exhalations , and the Vipers bite can do no great harm , if something be applyed presently to stop the inflammation . The first disorder is soon check'd , when the greater tumult cannot be quell'd or allay'd , but with very great pains and difficulty .

4. In making greater use of the eyes of our Minds , than those of our Bodies , Matth , 6. 22. When St. Anthony the Hermit had a mind to comfort the Excellent , but blind Dydimus of Alexandria , he thus addressed himself to him . Let it not trouble thee , that thou hast lost thy outward or carnal eyes , for in being deprived of them , thou wantest only such eyes , as Mice Ruffin . Hist. lib. 2. c. 7. and Flies , and Lizzards have , but rejoyce that thou hast Eyes of Angels , whereby God is seen , and a vast light of knowledge is kindled in thy Soul . Indeed , were these Eyes but exercised more , those of the Body , would have no such evil influence upon the Soul . The intellectual Eye looks beyond the Clouds , transcends the Sky , and sees through all the Mists and Foggs of this present World , into Eternity . This beholds the satisfactions of another World , and surveys the Treasure , God hath laid up for them , that fear him ; This sees the goodness of God , and causes otherguise Delights , than the Butterflies , and Glow-worms of earthly Glories do . This looks up to the everlasting Hills , and as the Eyes of Servants look unto the hands of their Masters ; and as the Eyes of a Maiden , look unto the hand of her Mistriss : so this waites upon the King of Heaven , till he is pleased to answer in the still voice of Love and Mercy . This scorns to stoop so low , as to see what Swine and Moles do here on earth , and takes a view of Gods Paradise , and of the blessed Shades , under which , the Heirs of Glory rest without Disturbance , or Molestation ; and he that sees with this eye , opens this often , and delights to behold objects , suitable and agreeable to its sublime , and wonderful Fabrick , doth stupifie the pleasures , his corporal eyes suggest , and so qualifies them , that they make no more impression , than Arrows shot against a brazen Wall or Fortress made of Iron . In these particulars , this Exercise consists , and this is it we press upon you , this is it we exhort you to , and intreat you to employ your selves in , as you would not bear the name of Christians in vain .

We do not bid you with Eusebius , in Theodoret , to shut your eyes against the Flowers of the Field , or against the Stars of Heaven , and to put weights of Iron about your Necks , to keep your Eyes fixed upon the ground ; we do not perswade you with Pachomius , so to tye your selves up from the sight of all Mankind , as not to look upon so near a Relation , as a Sister : Simeon Stylita , and Theodorus would not see their own Mothers ; John the Hermit , for Fifty years together saw none of the Female Sex ; one Sarah lived Threescore years by a River , and never look'd upon it ; one Marcus saluted his Mother , and one Pior , his Sister , with their eyes shut ; Sylvanus on Mount Sinai , was so afraid of having his mind distracted with vain thoughts , that he would not so much as look upon the Trees , that grew in a Garden before him ; but such superstitious doings we do not set before you , as patterns to imitate , but the thing , we would have you learn to be masters of , is that modesty of the eyes , that serious Look , that care of your Senses , that you may not look upon any thing , that 's like to breed vain thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ajebat Diogenenes Didymoni moecho , medico , cum curaret Virginis oculum , in Laert. lib. 6. de Diog. in your understanding ; your Eyes are Sacred things . The Egyptians represented God by them , and the Type should ever answer to the Antitype ; As God therefore is Holy , so should the Eye be , that represents him . Would you know what makes your Mind so frothy , and your Souls so weary of Gods Service ; Why , your Eye is never weary of seeing objects that feed your sensuality ; What is it makes you so averse from reading Books , that Treat of God and Happiness ? Why ? your eyes delighting so much in reading Romances , and Play-Books . What damps or dulls your admiration of Gods providences ? Why ? your eyes being so much taken with vain shews and representations . What makes you that you are no more enamour'd with him , that 's altogether lovely ? Why ? your eyes are so entirely fix'd on the Flesh , and on the World ; How should you love that , which you see but seldom ? How should you hunger and thirst after that , which you care not , how rarely you cast your eyes upon ? you fancy , Religion doth not reach so far as the eyes , and think that God hath given you eyes on purpose , to look on all things that are visible , you are not aware of the Serpent , that lies in the Grass you look upon , and all is harmless to you , that comes within the verge of sight ; but these are not thoughts of Men , that have learn'd Christ ; these are not reasonings of Men , that have laid up their portion in another world ; this is the sense of Men , that grovel in the Dust , and know not , what it means to walk after the Spirit : your God , that Ideo humani generis Creator & Conditor Deus opificii sui naturam prae omnibus emendationemque cognoscens , illic curam adhibuit medicinae , unde causas morbi principaliter nover at emanare . Cassian . institut. lib. 6. c. 12. knows your frame , would never have made a Law to regulate the Sight , but that he knew , that was the hole , at which the Scorpions creep in , that prey upon the Soul . Stop up this Fountain , and you need not fear its fatal Rivulets God knew it was the quickest sense , and therefore wisely ordered us to make a hedge about it , that Thieves might not break in ; He that stands Centry here , keeps his Castle safe , preserves the Purity of his Soul , keeps up his Virgin innocence , and truly enjoys himself ; from the guarding of this sense , the Soul comes to taste , what inward pleasure means , and can silently rejoyce in her Watchfulness and Victory ; This lifts her up above her self , and makes her triumph in her Conquest , and watching thus she advances her Glory into a Kingdom , Reigns within her self , and makes her Lusts come crouching to her Throne , or overaw'd with her Majesty , creep away into Dens and Darkness .

This hath been the care of Saints in all ages , and this hath made their memory famous . This Exercise the antient Fathers pressed , and upon such Sermons , the wanton world began to be reform'd ; This made the Virgins cover their Faces with Vails , that they might neither tempt others with their Beauty , nor be tempted with the comely Looks of their Spectators ; This made the World take notice of the Holy Looks of Christians , and observe , how with their Lives and Conversations , the motions of their eyes , and all their gestures changed : The man , whose eyes did rove before on every Female he met withal , upon his turning to God , fix'd them on the ground , or on Hell , which he thought he had deserved ; The quickness of their Eyes was lost with their Sins , and the wantonness of their Looks , expired with their Viciousness and Debaucheries . They considered , that their reason was given them to govern their Senses , and they justly thought that in vain they pretendto a life of Reason and Religion , without Vid. Athenagor . leg●● : pro Christ . they subdued their Senses , and fenced all those passages , where Sin and Folly used to enter . This gave Religion credit , and made Men come from the East , and West to gaze upon it . This made the World wonder to see Humane Nature rise so high , and come to that pitch of Sanctity , which even the Heathen Gods had been strangers to .

He that thus guards his Eyes , is the man that sees , whereas the other , that walks in the sight of his Eyes , is blind ; and let him remember , that even for his Looks , God shall one day call him to judgment , Eccles. 11. 9. They were excellent Arguments , Seneca gave to him , that had Vid. Senec . in excerpt . lost his Eyes ; Thou complainest , saith he , I have lost mine eyes ; even this darkness hath its pleasure ; Lost thine eyes ? what great matter hast thou lost ? How many base and filthy Lusts croud the way thou walkest in ? Thou art happy , for thou wilt want abundance of things , which were worth pulling out thine eyes , that thou mightst not see them : Thou considerest not , that Blindess is a spice of Innocence ; Alas ! What are the eyes ? such a man they prompt to adultery , another they entice to unnatural copulation ; another they tempt to covet his neighbours House ; another they put upon laying Siege to a City ; another they seduce into all manner of misery ; so that in loosing thine eyes , thou hast lost nothing else , but incentives to Vice , and ringleaders of iniquity . Indeed , without a man learns to guard this sence , it had been better for him , that he had never seen the Sun , or that he had lost his eyes , as soon as he came into the world , for that misfortune would yet have quickened the eyes of his understanding , and help'd him with Moses , to look upon him that is invisible , by the eye of Faith , and at last he might have obtained the end of his Faith , even the salvation of his Soul ; whereas , by his unhappy seeing , he besots himself , falls in love with the World ; hugs the pleasures of Sin for a season , fancies no satisfaction like that , which gratifies his sense , and so remains a stranger to peace of Conscience , and joy with the Holy Ghost ; till with Dives , he lifts up his eyes in Hell , and sees Abraham afar off , and Lazarus in his bosom , and finds by sad experience , what he has lost and slighted .

It was worthily said of Pericles , when Vid. Plutarch , Pericl . & Cicer , Offic. l. 1 , Sophocles his companion , shew'd him an extraordinary Beauty , and seem'd to be taken with it , It is not enough to keep clean Hands , Oh Sophocles , but you must keep your Eyes clean too . Though he was a Heathen , yet in this , he spoke like a Christian , and conformably to our Religion , which bids us keep both the outside and the inside clean ; and indeed there can be no purity of heart , without purity of the senses ; and to this purpose there is an excellent Discourse in St. Jerome , or whoever be the Author of the Comment upon the Lamentations , to be found in St. Jerome's Works : Let 's not look upon that , which we are forbid to lust after ; That the Mind may be preserved pure , the Eyes must be press'd down , as Slaves , that ravish Men to sin . If the Mother of the Living by her Eyes procured her own death , we ought to consider , how necessary it is to take our Eyes into custody : Mine Eye hath robb'd my Heart , saith Lamentat . 3. 51. the Prophet ; for coveting after things visible , it lost its invisible Virtues : He that loses his sense of God within , suffers the Eye of his Body to commit Robbery in his Heart : Therefore , if we would be Masters of our Hearts , let 's be Masters of our Senses too ; for though the Mind be never so grave , yet the Childish Senses of the Body make so fearful a noise sometimes , that if they be not overpowered by the weight of Reason , and with a juvenile kind of heat restrain'd , they 'le render the Mind effeminate , and feeble .

VIII Exercise .

Every day as there shall be occasion , to make good use of the Virtues , and Vices of our Neighbours , or those that have lived before us , and whose actions we have either read , or heard of ; an Exercise commanded , Luc. 13. 2 , 3. 1 Cor. 10. 6 , 7 , 8 , 9 , 10 , 11. Rom. 15. 4. The Caldew Paraphrast upon the 34th Chapter of Deuteronomy , tells us , God taught us to cloath the Naked , when he made Adam , and Eve Coats of Skin , and cloathed them : And taught us to Marry in the Lord , and in the fear of God , when he join'd them two together : And taught us to visit the Sick , when he revealed himself to Abraham , being sore with the Circumcision of his Flesh : And taught us to comfort those that mourn , when he manifested himself to Jacob , coming back from Padan , in the place , where his Mother died : And taught us to feed the Poor , when he sent Bread to the Children of Israel from Heaven : And taught us to bury the Dead , when himself was pleased to bury Moses , the Man of God , and charge his holy Angels to attend his Corps to the place of his Interrment , over against Beth-Peor , to the Confusion of that Idol . So far the Interpreter , though a Jew , is in the right : But this is not all , not only God's actions , but the actions of our Neighbours must be improved to our spiritual profit , and advantage . And this Exercise consists partly in imitating the good actions , partly in shunning the bad , or such as we have reason to suspect as evil , and contrary to the Will of God .

1. In imitating the good ; Whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of a good report , if there be any virtue , if there be any Omnibus , ad quos studio discendi pergebat , obediens , proprias singulorum gratias bauriebat , hujus continentiam , jcunditatem illius sectabatur , istixs lenitatem , illius vigilantiam , alterius legendi aemulabatur industriam , &c. St Athanas . Vit. Anton. c. 3. praise , where-ever you see it , in whomsoever you meet with it , whether in a Jew , or Heathen , or Christian , think on these things , and imitate them , saith the Apostle of the Gentiles , Phil. 4. 8. Such a Christian is eminent for his meekness , another eminent for patience , a third eminent for peaceableness , a fourth eminent for modesty , a fifth eminent for charity , a sixth for humility , a seventh for spiritual joy , another for self-denial , another for temperance , another for pardoning of injuries , &c. To look upon these patterns is not enough , but then we exercise our selves to Godliness , when we reason our selves into imitation , some such way as this , How lovely is this Virtue ! How amiable this temper ! How beautiful this gift ! How great a commendation is it to this Man , to be so qualified ! What content must it cause in him to be so gracious , so favoured of God , and so well dispos'd ! What should hinder me from following him ? Why should not I tread in his steps ? Why should not his practice kindle in me desires , to arrive to the same happiness ? Could he be Master of this Grace , and why cannot I ? Is not the same God alive ? the same Spirit ready to assist me ? Have not I the same means of Grace to help me ? Suppose my condition is not the same with his , yet is there any condition , which a Man may not , or is not obliged to be good in ?

If I go among the Turks , I shall see Vid. Tavern Descr . Seragl . c. 16. the highest , as well as the lowest , the Emperour , as well as the meanest Subject , rise by break of day to praise God . If I go among the Jews , I shall find , that Vid. Leo de Moden . Cerem . Jud. p. 38. they will begin no Work , do nothing about their Houses , nothing of business , till they have been at their Prayers . If I go among the Heathen , I shall find , that though their Goods , and Houses , and all they have , and their Lives to boot , were in danger , they would not break off in the midst of the service of their Gods , but stay till they have done . Can I imagine , that these examples are represented to me , without a Providence ? Can I imagine , that these are no Invitations to convert those good customs into practice ? Is not this Call enough to baptize them , and to adopt them into Christianity ? Shall a Heathen , a Turk , a Jew , out-do me in Holiness ? If they do , Shall not the Queen of the South rise Matth. 12. 42. against me in the day of Judgment , and condemn me , who came from the farthest parts of the Earth to hear the Wisdom of Solomon , but a greater than Solomon is here ?

In the same manner , if I read the Bible , Elige itaque Catonem , si hie videtur tibi nimis rigidus , elige remissioris animi virum Laelium , elige eum , cujus tibi placuit & vita & oratio , & ipsius animum ante te ferens , & vultum illum semper tibi ostende , vel custodem vel exemplum , opus est inquam aliquo ad quem mores nostri seipsiexigant , nisi ad regulam , prava non corriges , Senec. Epist. 11. Vid. & Ep. 6. and meet with excellent Endowments of Men , I am idle , and lazie , and like that slothful Servant in the Gospel , hide my Talent in a Napkin ; if reading of the Zeal of Moses , of the Contentedness of Job , of the Even Spirit of David , of the Stedfastness of Daniel , of the Constancy of Shadrack , Meshech , and Abednego , of the Faithfulness of Samuel , of the Circumspection of Enoch , of the Early Piety of Josiah , of the Candour of St. Paul , of the Sincerity of Nathanael , of the strong Faith of Abraham , of the Alms and Prayers of Cornelius , of the Fervency of St. Peter , of the Readiness of the Berrheans to receive the Word , of the Jaylor at Philippi his Earnestness to be saved ; I say , I wrong my Conscience if I do not force my self to follow these Examples . Indeed this is the end of God's setting these Examples before me , and except I make these Examples my Pattern , I read the Scripture unprofitably .

It 's true , when the good actions I meet withal in Scripture , are peculiar to the place and office of the Saint , that wrought them , as the Prophet saying to the Man that met him , Smite me , I pray thee , 1 Reg. 20. 37. and the Apostles taking neither Gold nor Silver in their Pockets , when they went to preach the Gospel ; and shaking of the dust of their feet against that House , that would not receive them ; and where the actions of holy Men recorded there , have only respect to the time they lived in , as Circumcision , and offering Sacrifices , and outward Purifications , things proper only for the Oeconomy of the Ritual Law , or where the actions of such pious Men are extraordinary and miraculous , as cleansing the Lepers , raising the Dead , healing the Blind , where the good actions are of this nature , I am not bound to exercise my self so , as to study imitation ; but all those actions , which they did in conformity to the Moral Law of God , and the Dictates of Nature , and the Rules , the Gospel prescribes to all Christians , there I am bound to look upon these Examples , as Voices from Heaven , to summon me to make that use of them , I have been mentioning . St. Austin is very confident August . in Psalm 119. of this , and adds , that the Examples of Saints are those hot burning Coals , the Psalmist speaks of , Psalm 120. 4. whereby a deceitful Tongue may be burnt into a better temper . By these , saith he , God calls to us . This Man could do so , and cannot you ? Art thou more delicate , than such a Senatour ? Art thou weaker than such a Woman ? Art thou more afraid , than such a Mighty , and Wealthy Man ? Could they do this , and cannot you ? Could a Mary Magdalene weep , and cannot you ? Could a Wealthy Zachaeus confess his sin , and make restitution , and turn , and cannot you ? Could a Paulus Sergius , a great Commander , leave his Place and Dignity , to keep a good Conscience , and cannot you ? Could a Centurion , a Captain , a Man of Arms , stoop to the humble Laws of the Gospel , and cannot you ? Could they , that had greater Impediments than you have , embrace Christ's Yoak , and cannot you ? Could they , that had more to plead for their refusal of God's Offers , than you , slight , and leave all , and follow Christ , and cannot you ? Could they leave Lands , and Houses , and Father , and Mother , and Life it self , for the Gospel , and cannot you part with a Trifle for Heavens Glory ? Did they think nothing too costly to part with for the Pearl of Price , and will not you quit one Lust , one darling bosom Sin for it ?

Nor is this only to be observ'd in Scripture-passages , but in Civil Histories too . I may chance to read of the Admirable , and Heroick Acts of Pagans , and Infidels ; of the Continence of Scipio , who being but Four and twenty years of Age , Young , Lively , and what is more , a Conqueror , and having taken a young Lady Prisoner of noble Vid Valer . Max. Lib. 4. c. 3. Blood and of wonderful Beauty , did not only dismiss her to her Friends undefiled , but added the vast Sum of Money , brought for her Ransom , as an Augmentation of her Portion . I may light upon such an Example as that of Curius , who being presented with a great quantity of Gold by the Samnites , tho' poor , refused it , saying he had rather Rule over a Wealthy People , then be Wealthy and Rich himself ; so I may read of the Moderation of Metellus , of the Constancy of Phocion , of the Sobriety of Socrates , of the Meekness of Archytas , of the Chastity of Spurina , of the Gratitude of Massanisa , of the Gravity of Aristides , of the Temperance of Epicurus , of the Patience of Regulus , of the Liberality of Hiero , &c. Even here I must not be a careless Reader of these Virtues , but make this inference from them ; If these men arrived to such perfection by the light of Nature , what a shame and disgrace will it be to me , if assisted by the light both of Grace and Nature , I fall short of it .

2. The same Method must be observed in the Sins and Vices of others , whose Example must fright us from those sins , and stir up our hatred against them , and draw the same Language from us , it did from David , Psal. 139. 21. Do not I hate them , O Lord , that hate thee , and am I not grieved with those that rise up against thee ? I must not see a Drunkard , either in the Streets , or in a private Nequaquam avicula circuiverit granum , si aliam avem in laqueo pendentem viderit ; Tu ex aliorum damnis exemplum capito . Saad Gulist . p. m. 262. house , without working my Soul into Detestation of his Bruitishness : The Swearers Oath must fill me with Horrour , and the Covetous mans wishes must have this happy effect upon me , as to set me against that damnable Iniquity . Cains Despair must make me shun the Sins that brought it , and Lot's Incest must fill me with wonder , how a Preacher of Righteousness could sinck into such abominations . The Sodomites stubbornness must melt me , and Esau's Prophaneness must make me serious and humble . Saul's Disobedience must produce self-Resignation in me to the Will of God . And Doeg's Treachery must oblige me to Faithfulness ; David's Adultery must make me take heed , lest I fall , and Solomon's Idolatry must make me suspect mine own Wisdom . Nebuchadnezar's Pride must make me loath the Vice , and Belshezzar's Luxury make me tremble . Judas his greediness after Money must oblige me to a Charitable Liberality , and I then read of Demas's embracing this present World , with some advantage , if it causes strong Resolutions in me to follow the Lamb , whether soever he goes . The Pharisees unbelief must make my Faith stronger , and the Sadducees denying a Resurrection must make me with care and earnestness prepare for it . The uncleanness of the Nicolaitans must make me Proclaim War against all unlawful Lusts , and the Angel of Laodicea's Lukewarmness must kindle such a Zeal in me , as will carry me beyond all Oppositions . Sylla's Cruelty must teach me to apply my self to Meekness , and Annibal's haughtiness teach me moderation in Prosperity . Tatius his Perfidiousness must lead me to sincerity , and Cleopatra's extravagance persuade me to Temperance . And this is to make Medicines of Poisons , and he that excels in this Art is a greater Phisician then Hippocrates , and out-does Galen at his Weapon . Acting thus , we imitate Bees , which suck Honey even from stincking Flowers , and there is no Chymistry like that , which extracts good out of Evil , and Transforms the Divel himself into an Angel . Your Transmutations of Iron into Gold are nothing to this Alchymie , and all that the World hath talk'd of the Philosophers Stone , falls short of this holy Metamorphosis . Let the sins of others attract sensual men into Delight and Compliance , a Christian must live above that sordid Condescention , and the Follies of his Neighbour , by a kind of Antiperistasis , must make the Fire of his Zeal against those Offences scorch the more , as their Virtues must make him grow in Grace , and in the knowledge of our Lord Jesus Christ .

This is your Work , my Friends , this is the Task the God of your Fathers hath set you , in this Race you are to run , the good Works of those you converse withall , or that you hear mentioned by others , you are to transcribe upon your lives . As Light doth naturally issue out from Fire , and Flowers send forth a delightful Fragrancy , so from the Light or Commemoration of holy mens Actions proceeds very great advantage and emolument , saith a a Homil. in Gord. mart . St. Basil. This is to draw Pictures from Divine Images . Thus did the men , Potitianus spake of to b b Aug. Confess . Lib. 8. C. 6. St. Austin ; as they were walking forth to take the Air , they lighted upon a Cottage , where some very Religious persons lived , and taking a view of their Devotion , and manner of Conversation , and meeting with a History of a certain a a Habet unumquodque propositum Principes suos ; Romani Duces imitentur , Camillos , Fabricios , Scipiones . Philosophi proponant Pythagoram , Socratem , Platonem , Aristotelem , &c. Nos autem habeamus propositi nostri Principes , Paulos & Antonios , Julianos , Hilariones , & Macarios , &c. Hieron , Epist ad Paulin. de instit. mon. Holy Mans life in one of the Rooms , they read it , and from these considerations were so transported , that immediately they resolved to become friends of God , and Holiness , and so b b Basil. Epist. ad Eustach . Epise. Seb. St. Basil professes of himself , When I saw ( saith he ) about Alexandria , and in other parts of Egypt in Palaestina , Coelosyria , and Mesopotamia , divers men that had consecrated themselves to the service of God , I could not but stand amaz'd at the strictness of their Dyet , their patience in Holy Labours , their vigor and constancy in Prayer ; when I observed , how neither conquer'd with sleep , nor overcome with the infirmities of their natures , they kept up , and maintain'd a lively sense of God , mocking both Hunger and Thirst , both Cold , and Nakedness , as if they lived in another world , and their Souls dwell'd in a spiritual Body , and nothing would satisfy them , but bearing in their bodies the marks of the Lord Jesus ; I began to envy their happiness , and thought it long , till I attain'd to their felicity .

It was the Jaylors taking notice of St. Paul and Silas , their praying and praising God at midnight , and their wonderful Courage , and evenness of Mind in the midst of their Chains , Acts 16. 29 , 30. That caused an Earthquake in his Soul , and made him restless , till they shew'd him a way to attain to those Sweets and Delicacies of a conscientious life , which he saw they had experience of . We read of Jacob , Gen. 30. 37 , 38 , 39. That he took him rods of Green Poplar , and of the Hazel and Chesnut , and pilled white strakes in them , and made the white appear , which was in the rods , and he set the rods , which he had pilled before the Flocks in the Gutters , in the watering troughs , when the Flocks came to drink , that they should conceive when they came to drink ; and the Flocks conceived before the Rods , and brought forth Cattle Ring-streaked , speckled and spotted ; What are these Rods , saith St. Gregory ? and what is it to lay them before the Flock , but Gregor. Moral . lib. 21. c. 1. to set before us the Sayings and Actions of our pious Ancestors , that we may be Regenerated , that we may be Whiten'd , that we may bring forth such Fruits , as they have born .

Thy two Breasts are like two young Roes that are Twins , which feed among the Lillies , saith Christ to the Church , Cant. 4. 5. By these two Breasts , some of the Primitive Writers understand the Jewish and Gentile Christians , such as love Christ cordially , and the Lillies among which they feed , are the innocent and spotless lives of sincere Believers , which nourish , and cherish their Souls , make them Lively and Vigorous , Fat and Flourishing ; These purify their Minds ; These give them the whiteness of Milk , and nothing digests with them better , than this Heavenly Food . I dislike not the practice of Papias ( had it Euseb. Eccl. Hist. lib. 3. c. 39. been but carried on with greater discretion ) who was mighty inquisitive , what Andrew , what Philip , what Peter , what James , what John , what Matthew , and what the rest of the Apostles of our Lord had done , and what they used to say ; how they ordered their Lives , what their Conversation was , how they behaved themselves abroad , and at home , for by such enquiries a man may learn much , improve himself , advance in goodness , and encourage himself to the severest acts of Religion , which by having such patterns before us , become easie , and loose much of that dreadful aspect , in which they do appear to Flesh and Blood .

Behold Christians , here lies your Wisdom ; this is to be wise unto Salvation ; This is the Learning , that must fit you for the University of the Third Heaven ; This is the Schollarship , without which you loose your places in that Colledge of Glory . Study this point , and you 'll be Wiser than Aristotle , Learneder than all the Sages at Athens ; all the Wisdom of Solomon , without this skill , would have done him but little good . Behold the Fountain of your Comforts ! would you be supported in distress ? would you be preserved from fainting under troubles ? would you bear up under the greatest storms ? would you hold out in the greatest persecutions ? survey the Heroick actions of the Martyrs and Confessors of old , and they 'll shed new Life into your Spirits , strengthen you beyond expectation , keep you from despair , defend you against discouragements , and make you weather out all the tempests , that come against you . Are you reproach'd ? look upon David , how patiently he endured the railings of Shimei ; are you persecuted for Righteousness sake ? look upon the Apostles of our Lord , how they rejoyced that they were counted worthy to suffer for the Name of the Lord Jesus ; do you suffer wrongfully ? look unto Jesus , the Author , and Captain of your Salvation , who for the Glory set before him , endured the Cross , and despised the shame . Are you bound with Chains ? Look upon St. Paul , how he glories in those shackles , and is confident , that they will promote God's Glory . Do Friends forsake you ? Look upon Lazarus , whom God took care of , when none would regard , or relieve him .

Nay , in Death it self , the sweet , and heavenly frame of spirit , that is to be found in the Saints of God , will be of very great efficacy to arm your selves against the assaults of that last Enemy : When Death approaches , look upon the courage , the joy , the comfort , the resolution , and chearfulness of a a Vid. Euseb. Hist. Eccl. lib. 4. c. 15. & l. 5. c. 1. Polycarp , of Ignatius of Epagathus , of Sanctus , Maturus , Altalus , Blandina , Biblis , Alexander , and others . Come forth , my Soul , said b b b b b b b b Hieron , in vita Hilar. c. 38. old Hilarion , Why art thou afraid ? Venture into another World , Why dost thou doubt ? Hast thou served Christ so long , and dost thou tremble ? The Saint in c c Ruffin . vit. Patr. lib. 3. Sect , 159. Ruffinus smil'd , and laught three times , when he was a dying . Being ask'd by his Friends , that stood about him mourning , and weeping , why at the point of death he presumed to laugh : The first time , said he , I laugh'd , because I saw you so strangely afraid of death . The second time , I did so , because the World deludes you so , that you cannot find in your hearts to prepare for death : And I smiled the third time , because just now I am going from my labour to rest , from my pains , and toil here below , to everlasting quietness in Heaven . St. Jerom , when he was departing , thus addressed himself to his Friends that stood about him : Throw Vid. Epist , Euseb. ad Damas. de Morte Hieron . off your Mourning Weeds , and sing a Psalm of Praise to God ; for hitherto I have gone through Fire and Water , but now I am entring into my Cooling-place : O what a mighty gainful thing is Death to me ! for Christ with all his Merits , and Benefits will be mine . Behold , my Friends , the Earthly Tabernacle of my House is going to be dissolved , that I may enter into another made without hands , eternal in the Heavens : I am going to put off Corruption , that I may put on Incorruption : Hitherto I have been a Traveller , but now am going to my own Country . I see the Prize before me , for which I have been running so long : I am come to my desired Haven . I am passing from Darkness to Light , from Poverty to great Riches , from Fighting to Victory , from Sorrow to Joy , from a Temporal to an Everlasting Life , from an Offensive Dunghill to Odoriferous Fields . The Life of this World , is no Life , but Death . The Mèrchandise of Death is more precious , than that of Gold and Rubies . O sweet , O comfortable Death ! Certainly thou art no King of Terrours , for thou givest true Life , thou chasest Fevers , and Wounds , and drivest away Thirst , and Famine : Come then , my Beloved , my Spouse , my Friend , my Sister , shew me , where he feeds , whom my Soul doth love . Awake , my Glory . Lend me thy hand , draw me after thee . My Heart is ready , I 'll rise , and follow the perfume , I smell , till thou bringest me into my Fathers House . Thou art lovely , my Friend , come , do not tarry . By thee I must go into the Garden of my Beloved , that I may eat of his Fruit. The time is come for thee to have Mercy on me , make haste , fly to me , for I am sick of love . Thou art black , but comely , thy Lips drop Honey . Thou art terrible to the Kings of the Earth , and crushest the Spirits of Princes ; but to the Humble , thou makest thy Power to be known . Thou breakest the Horns of the Wicked , and liftest up the Horns of the Righteous : Open to me , my Sister , thou Gate of Life . Take away my Coat , this Mortal Coat , which I wear , and deck me with the Garment of Praise , and Gladness . Break the Bow , and Sheild , the Sword , and the Battle . Harden not thy Heart against me . Take pity of a hungry Son , that hath lived long in a strange Country , and deliver him back to his own Father again .

Thus departed that Holy Presbyter ; thus he spoke , and thus he died : What excellent Cordials are such Patterns to a dying Christian ! He that takes a view of them , learns what to say , and how to speak to God , and to his own Soul , when he is going to leave this present World . Hypocrites commonly compare themselves with Men , that are worse than themselves , and finding themselves better , than the worst of Men , stroak themselves for excellent Saints : Because they are not so bad , as others , therefore they must be very admirable Christians : Because they do something more than those , that know not God , therefore they think , they do enough , as much as is necessary to Salvation . But a Christian indeed , a Christian , that is altogether so , looks forward upon those that are better than himself , and by these he takes example , and to come up to their perfection , is a a great part of his exercise . I heard the Ezech. 3. 13. noise of the Wings of the Living Creatures , that touch'd one another , saith Ezechiel ; an Emblem of the Saints edifying one another , and touching one another by their Virtues , and exciting one another to proficiency in the ways of seriousness . God hath not given all Perfections to one Man , lest he should be exalted above measure . But this Christian hath what thou hast not ; and thou hast that , which is denyed to him , that considering the good , he hath not , and which is to be seen in thee , he may prefer thee before himself in his own thoughts : and again , that thou , who seest that in him , which thou hast not , mayst give him the greater respect , and honour . Counterfeit Christians consider not , wherein other Men excel them , but wherein they excel others : They take no notice , what Gifts their Neighbours have receiv'd above their own , but what evil others do commit , and wherein they fall short of them , and thus their spiritual pride leads them on to carnal security , and that carnal security entitles them to the portion , which is reserved for Hypocrites . I have not that Virtue , another hath , that I may labour to be Master of it ; and another possibly wants that Grace , I have , that he may be restless , till he hath attained to it ; so true is that saying of the Apostle , The Eye cannot say unto the Hand , I have no need of thee ; nor again the Head to the Feet , I have no need of you , 1 Cor. 12. 21.

IX Exercise .

To put a charitable Interpretation upon what we see , or hear , especially , when the thing we see , or hear , doth look ill ; an Exercise commanded 1 Cor. 13. 4 , 5 , 6 , 7. Rom. 14. 13. Matth. 7. 1 , 2 , 3. An Exercise very necessary in this Age , we live in , where Mens preposterous Judgments , and Misconstructions of one anothers Actions , have made them strangers to that Charity , which thinks no evil , and the Duties of the second Table are as much neglected , as if Men had never heard of them ; wherein Mens Passions have shaken off the Empire of Reason , and will be shackled by no Laws of God , or Religion ; wherein Men will be Judges of other Mens Hearts , and think God hath given them free leave to pass their Censures on all those , that come within the verge of their Knowledge . This Exercise includes five Duties . 1. Unwillingness to believe any thing , that 's ill of our fellow Christians . 2. Believing , and hoping that it was not done with any ill intention . 3. Ascribing the evil act , either to Education , or Ignorance , or the Society they have been in , or to necessity , or to some other circumstances , which may take off from the greatness of the guilt . 4. Pitying of them . 5. Believing readily all the good , we hear of our Neighbours .

1. Unwillingness to believe any thing , that 's ill , of our fellow Christians . A quick belief of things of this nature , argues either Malice , or great vanity of Mind . The best Man that is , cannot escape the lashes of a slanderous Tongue , and there are thousands , that will raise ill reports of their Neighbours , without any other ground , but a humour . We see daily , how we are deceiv'd , by giving credit to uncertain Rumours ; and shall I believe any thing that 's ill of my Neighbour , because two or three Men say so ? Nay , though a Man of Credit and Honesty accuses him , my belief at the best must be but slow and wavering . If wavering and doubting be allowable in any sort of Faith , it is in this ; and sure it cannot be so bad , must be our language in these cases ; There may be a mistake in it ; how is it possible he could be so forsaken of his Reason ? It is improbable , he would plunge himself into so dangerous a gulf . Let the thing be better examin'd first , before we give the verdict ; Let 's not be peremptory in our Judgment , till we have heard him plead in his own defence ; Till then , let us suspend our thoughts , and think better of his actions . Thus we ought to qualifie the ill , we hear of our Neighbours , and he that thus exercises his discretion , and his reason , acts like a rational Man , upon Principles of Prudence , and Christian Circumspection .

It is well observ'd by St. Chrysostom Vid. Chrysost. Homil. in c. 18. Genes. upon the 18th Chapter of Genesis , That God's speech , Vers. 21. at first blush , seems very strange ; I will go down now , and see , whether they have done altogether according to the cry of it , which is come unto me : But by this saying the Almighty suggests to us an excellent Lesson , which is , not to condemn Men upon hear-say , not to be facile , and easie in believing what is said to our Neighbours dishonour and disparagement : And though I grant , that sometimes by this unwillingness to believe , we may run into danger , as the Noble Gedaliah , Jer. 40. 16. Jer. 41. 2. who would not give credit to the Man , that told him of the barbarous design of Ishmael ; yet he that values the favour of God , more than the applause of Men , and had rather obey the Precepts of his God , than be guided by the Rules , the World follows , and prefers a share in the happiness of another World , before a portion in the pleasures , and satisfactions of this present , will rather run these hazards , than be guilty of uncharitableness ; and he that cannot suffer for a Precept of Christ , is not fit to be his Disciple , Marc. 8. 34 , 35.

2. Believing , and Hoping , that the ill , our neighbour is found to have done , was not done with an ill intention ; This is another branch of that charitable interpretation of our neighbours actions ; without all peradventure , the intention either aggravates , or qualifies a crime . He that hurts his neighbour with an intent to be revenged upon him , certainly is a greater sinner , than he , that hurts him only to save himself ; He that tells a passage of me , which renders me ridiculous to the company , that 's present , may not do it with an intent to traduce me , but it may drop from him , out of inconsiderateness . Naaman the Syrian , did indeed bow 2 Reg. 5. Tollenda ex animo suspicio , & conjectura . Ille me parum humane salutavit , ille osculo meo non adhaesit , ille inchoatum Sermonem cito abrupit , ille ad coenam non vocavit , illius vultus aversior visus est . Non deerit suspicioni argumentatio , simplicitate opus est , & benignà Rerum astimatione . Nihil nisi , quod in oculos occurret , manifestumque erit , credamus , &c. Senec. de irâ lib. 2. c. 24. himself , when his Master lean'd on him in the House of Rimmon , but he , that from thence should have concluded , that he did it with an intent to Adore , and Honour the Syrian God , or Divel rather , would have done the Man wrong , his intent being only to perform his Duty to his Prince , while he hated the Idol in his heart . As it is in Religious Actions , a man may either pray as the Pharisee , with a design of being applauded by the standers by , or with an humble sence of his wants , as the Publican , and their different intentions , may cause very great alteration in the acceptance of their Devotions ; so in evil actions , the Intent gives the Sin the Dye , and according to that , it is either cole-black , or checker'd with spots of White . This made God appoint different proceedings for him , that had kill'd his neighbour premeditately , or wilfully , and him , that without design , chanc'd to be the cause of his death , Numb. 35. 11 , 30.

Indeed some actions are so foul , that the Offender cannot with any colour of Reason , be supposed to have had a good intention in it ; but where there is one that is so , there is ten others , which are capable of a double intention ; and since we cannot look into Mens Hearts , nor search into the recesses of their Minds ; it is our safest course to exercise our Charity , as to their intent , that it might be more plausible than it seems , or is said to be ; and this is the import of Christs Command , John 7. 24. Judge not according to outward appearance , upon which words St. Austin comments thus ; Open , and notorious crimes may , and must Vid. Augustin . Serm. de temp. be judged , and severely censured ; but those that come not within the sphere of our certain knowledge , whether they be done with a bad or good intent , we may not , and must not judge . Where the action is capable of a good intention , let 's ever give our Vote for that : for suppose we err , it is an error of the right hand , and it is more prudent and Christian-like , to believe a bad man to be good , than bring our selves to a habit of censuring , and consequently , to run our selves into danger of mis-interpreting the harmless Acts even of the best of Men.

3. Ascribing the evil Act , either to Education , or to Ignorance , or to the Society , our neighbour converses with , or to necessity , or to some other circumstances , which may take off from the greatness of the guilt . I have read of a Persian King , who having condemn'd Vid. Musladin Saadi Shiras . Rosar . p. m. 23. a prisoner to death , and given the Executioner a Sign to do his Office ; the Prisoner despairing of all hopes of Mercy , in his own Language began to revile the King , and curse him . The King demanding what it was the wretch did mutter , a grave and charitable Man , that stood by , answered , This unhappy Creature was saying , that Paradice awaits those that shew Mercy , and none can so much reckon upon the happiness of another world , as those that moderate their anger , and give Laws to their Fury . The King hearing this , immediately revoked the Sentence , and bid him live . Another Courtier that bore a spleen to this sober man , presently steps forth , and assures the King , that the Prisoner had been so far from answering modestly , that he had most basely reviled him for condemning him , and that this man had misrepresented the Malefactors Answer . The King hereupon fell into a passion , and protested , I like this mans Lye better than thy Truth , for he hath covered the Malefactors ill nature , with the mantle of Charity , but thou speakest nothing but Spleen and Malice !

Though I do not altogether like this way of doing good turns , yet as to the main , the Action was Heroick , and Magnanimous ; and would Men , as the Philosopher advised them , put the Bag , wherein their own faults are , before , and that wherein their neighbours offences are , behind ; there is no question , but they would observe the Rules I have laid down . I am sure , he that means to work in Gods Vineyard , like a Christian , must do so . Breeding , Education , and Society , and other circumstances , do make great alterations upon Mens tempers , and inclinations ; and if these Causes be rightly considered and weighed , the injuries we receive , or fancy , will not appear so big , as Flesh and Blood does represent them .

This made Epicurus take no great notice Vid. Diog. Laer. lib. 10. & Gassend . comment . of affronts , and wrongs that were offer'd him , saying , that the Men that did so , acted according to their Nature , as Winds , and Heat , and Ice , and Frost do , and he could be angry with them no more than he would chide the Wind for blowing off his Cap , or blame the Sun for making him Sweat , or Drink . It takes off from the hainousness of the evil act , if we think it is not inclination , but some adventitious heat , that hath caused the injury . Such a man reproaches me , it 's possible he may not know me , if he did , he would not give himself that freedom . Another takes me to be a Drunkard , it 's possible , those that hate me , told him so , and to confirm him in his belief , swore to it ; such a Servant robs me , may be the ill society he kept , hath brought him to it ; another is unfaithful to me , may be Poverty prevailed with him to be so ; such Cogita , eum in se non esse , qui vituperat , & non moleste feres contumelias ejus , nam & daemoniaci plerumque , nos verberant , nec solum non movemur , verum etiam eos de flemus Chrysost. a one calls me Hypocrite for my Zeal , may be some ill principles have been instill'd into him . Another seeks to do me mischief , may be he is put on by those , that have no other way to shew their Spleen against me ; may be , it was misinformation , that made this man despise me ; may be , it was his being in such a Family , made him neglect my Counsel ; may be , it was the powerful charm of Self-Interest , that made this man hinder me of such a preferment ; may be , he had other apprehensions of this Act , than I , and that made him contradict me . Whatever is possible in these cases , may justly be believed , and that 's it , what the Apostle means by saying , that Charity believes all things , 1 Cor. 13. 7.

Indeed , to shift off mine own sins in this manner , and to put such favourable interpretations upon them , would be delusion , and self-flattery , a great sin , and of very dangerous consequence , for that would be the way to poison the wound , which I should cure , but in my neighbours concerns , to ascribe the injury to any thing , rather than his temper , or inclination , and malicious designs is a virtue , and duty , great , and excellent , and a gift , beyond that of miracles , 1 Cor. 13. 1 , 2 , 3.

4. Pitying our fellow Christians upon the account of their faults , and errors . Thus St. Paul pittied the Jews his Countreymen , who had studied to murther him , Rom. 9. 3. Thus St. Austin pittied Vid. August . contra Gaudent lib. 2. the Donatists , who did , what they could to sully his Fame , and to wrong his Reputation . We pity men , that are Sick , and such as have not the use of their Reason ; or that have lost their Estate , and Fortune , or are fallen into the hands of a powerful Enemy ; and shall not we pity the man , who by his error , and offence , is fallen sick of a desperate disease , which if not speedily remedied , will make him languish and die into Eternal Torments ? Shall not we pity the wretch who hath acted below the dignity , and power of a rational Creature , unmann'd himself , and lost his reason in his sinful enterprize ? Shall not we pity a Creature , that by his sin hath lost the favour of God , and his sence of Gods Omnipresence , and Omniscience , and weaken'd , if not lost his Title to the Treasures , Christ hath purchas'd by his death and passion ? Shall not we pity him that hath lost his way , and is fallen among the Thieves of Hell , become a Subject of the Prince of Darkness , and hath brought himself into a worse condition than ever the Israelites were brought to , under the Tyranny of Pharaoh ? Certainly , such a man deserves our pity more , than our anger , our commiseration more than our passion , and our tears more than our stripes . The injury he hath done us , is not so great as that he hath done to himself , and he is to be pitied the more , because , may be , he doth not pity himself ; we are not only to weep with them , that weep , but to weep over those too , that have cause to mourn for themselves , and are blinded , and do not , for that 's the greater misery ; He that is sensible of his misery , and weeps , may yet find out a way to be freed from it ; but he that is not , and consequently is not affected with it , runs on , and locks up all the Gates of Mercy , and Recovery against himself ; whence must necessarily arise those everlasting Plagues , prepared for the Divel and his Angels .

5. A ready belief of all the good , that is said of our neighbours . Indeed , this is a sign of a generous mind , of a Soul enamoured with goodness , and so in love with it , that it would have no man bad , but is desirous , that all mankind should meet in this Center . A sanctified Soul doth attentively listen to such Reports , rejoyces at the Blessing , God hath conferr'd upon it's neighbour , and if the good things said of him be not true , it however wishes , they were so . Such a man hopes that the very shadows of his neighbours Graces , are substantial things , and though he would not , if he could help it , suffer sin upon him , or sooth him into counterfeit Piety ; yet till he hath certain knowledge to the contrary , he believes , he is that man he seems , and is reported to be . A true Christian hath a Soul greedy after Goodness , and is glad of an opportunity to think well of his neighbour . That which makes him loth to believe any ill of him , makes him believe all that is said in his commendation , for he abhors that which is evil ; sin is odious to him , because God hates it , and therefore he would have no man guilty of it ; and because Goodness is exceeding lovely , and amiable in his eyes , and God loves it , therefore he would have all men love Goodness , that God may love them , and that draws this charitable Belief from his mind ; he believes what he would have to be true , and so makes good that character St. Paul gives of Charity , that it thinks no evil , but rejoyces in the Truth , 1 Cor. 13. 4 , 5.

And this is that Exercise that is incumbent upon you , Men , Fathers , and Brethren , an Exercise of that necessity , that you must declare Enmity and War against that Law of nature , Whatsoever Matth. 7. 12. you would that men should do unto you , even so do ye to them , if you neglect , or undervalue it . Is there any of you that would not be thus dealt withal ? would not you have others put such charitable interpretations on your Words and Actions , and will not you express the same civility to others ? would you have others subject to this Rule , and would you except your selves ? would you have others live up to this Light , and would you love Darkness better ? would you have others discharge their Duty to you , and would you be excused from discharging yours to them ? what can be more unreasonable , where is your Justice , your Equity , your Religion ? would you have others wash your errours white , and would you throw Ink on theirs ? would you have others smooth the rough outside of your Offences , and put on them the skins of Lambs , and would you put the Lions skin on theirs ? It is ill manners , as well , as irreligion , and do not your Hearts and Consciences smite you for it ?

You are for Peace and Quietness , but are your sinister constructions of your neighbours Actions , the way to it ? Charitable interpretations will preserve you from a storm , but where you abate nothing of the fault , your passions must needs rise into a Tempest . Calmness of mind is so great a Blessing , that a wise man would purchase it at any price , and when you may have it at so cheap a rate , as the favourable interpretations of what your neighbours say , or doe , Will ye stand out and refuse the Treasure ?

This Exercise will preserve you from a thousand sins , and as many inconveniencies too . We see , how Men , when once they give way to uncharitable censures ; how they run from one sin to another , and know not where to stop ; this uncharitableness leads them on to envy , envy to wrath , wrath to backbiting , backbiting to revenge , revenge stops their progress in goodness , and who can reckon up all the evils that flow from this polluted Spring ? These evils you Deus altissimus scelera aspicit , & tegit , vicinus verò nihil videt , & tamen nil nisi alienos navos crepat . Saadi . Gulistan . p. 263. avoid by your favourable interpretations , and consequently lessen your account with God ; so much you strike off from the sum of your sins , and consequently , are more expedite in your way to Heaven . What should you do but imitate your Father , which is above ? How loath is he to believe our rebellion against him ? Truly they are my people , saith he , children that will not lye , so he became their Saviour , Es. 63. 8. He knows our frame , and remembers that we are but dust , saith the Royal Prophet , Psalm 103. 14. And shouldst not thou also have compassion on thy fellow-servant , even as I had pity on thee ? saith the Son of God , Matth. 18. 33. Shall God allow grains in offences , and shall not we ? Shall he remember we are dust , and shall we forget , that our Neighbours are so , and subject to mistakes and errours ? How can we expect , God will deal favourably with us , if we do not deal so with our fellow Christians ? What do we call our selves Christians for , if we will not learn to run in this race ? This charitable interpretation of what we see , or hear , is the very character which is to distinguish us from Jews , Heathens , and Infidels ; if we want this mark , how shall Christ distinguish us from the Goats ?

Who hath made you Judges of your Neighbours ? Who opened a Window to you into their hearts ? Why do you usurp God's Authority ? Hath he appointed a Day , to judge the World in , and will you prevent that Judgment ? Are you ever like to love your Neighbours , as you selves , while you reject this Exercise ? And if you are resolv'd not to learn it , how will ye be able to appear at the great Tribunal ? Have you forgot that this Charity is the root of all Virtues ? Have not you heard , that this makes the Soul beautiful , and lovely in the eyes of him , that gave it ? Have you forgot , that this is the Bond , that unites the Soul to its Creator ? This is the Harp , which cheers the heart both of God and Man : This opens the Gate of Heaven ; This is the Gold of the Sanctuary , without which , we are blind , naked , poor , and miserable . This enlarges the Soul , whereas suspicion , and rash judgment doth contract it . This is the most excellent gift , and speaking in divers Languages , and giving our Bodies to be burnt , and the greatest Learning in the World , The Eloquence of Angels , the Rhetorick of the greatest Orators , the greatest Accomplishments fall short of its Glory ; and he that hath it , offers a more acceptable Sacrifice to God , than he that kills the Cattle upon a Thousand Hills , and lays them upon his Altar : This is the Livery of the Citizens of Heaven , and that which makes Saints , and Angels so happy , is their perfect Charity . Our love to God , is nothing but froth , and smoak without it , and he 'll never believe that we prize his favour , while we are loath to venture on a duty he is so much in love with . This makes a Man , a living Hieron . in Regul. Monach. ad Paul & Eustoch . c 9. Man ; without this , Religious Societies are no better than Hells , as St. Jerom phrases it , and the Inhabitants of Convents , no better than Devils . Put on Sackcloth , tear your Flesh , fast your selves to Death , lie on the hard Ground , walk in black , pray whole days together , without Charity you are not yet arriv'd to the Perfection of Apostolical Holiness .

X Exercise .

Conscientiously , and faithfully to discharge the Duties of our several Relations , Callings , and Conditions ; an Exercise injoyn'd Ephes. 6. 1 , 2 , 3 , 4 , 5 , 9. Col. 3. 18 , 19 , 20 , 21 , 22. Col. 4. 1. 1 Pet. 2. 17 , 18. Tit. 2. 2 , 3 , 4 , 6 , 9. Hebr. 13. 17. 1 Tim. 3. 2 , 3 , 9 , 12. Rom. 13. 1 , 2 , 3 , 4 , 5 , 6 , 7. Let a Christian work never so hard , if he make not this conscientious discharge part of his work , he works as those , that built the Tower of Babel , to no purpose , rolls Sisyphus's Stone , and like Subterraneous Vid. Agricol . de Metall . Spirits , that are to be seen in Mines , with great labour , and industry , does nothing . What I mean by several Relations , Callings , and Conditions , no Man can be ignorant of , that hath heard of such Names , as Father , and Mother , Parents , and Children , Masters , and Servants , Husbands , and Wives , Tutors , and Scholars , Magistrates , and Subjects , Ministers , and People , Rich and Poor , Old Men , and Young Men , Bond , and Free , Noble , and Ignoble , Tradesmen , and Gentlemen . If the Exercise commanded in the Text , be universal , then certainly all these have their Task , all these are bound to exercise themselves in Duties , belonging to the relation , or condition they are in . And ,

1. How do I exercise myself unto Godliness as a Father , or Mother of Children , except I shew them a good example , except I behave my self decently , gravely , Deut. 6. 7 , 8. soberly , and modestly before them , that they may learn nothing , that 's ill , by my carriage ? Except I breed them up in the fear of God , talk to them of the odiousness of Sin , and beauty of Holiness ; instruct them in the ways of God , and pray with them , and for them ; except I provide for them , not only for their Bodies , but their Souls too ; except I admonish them in the Lord , check them for their sins , reprove them for their faults , and correct them early for any undecent Prov. 23. 13 , 14. action , or expression ; except I oblige them to use reverence and respect to their Father , that begot them , and their Mother , that bore them ; except I instil conscientious Principles into them , Prov. 22. 6 Principles of Justice , Honesty , Goodness , Meekness , Patience , and giving every one their due ; except I enquire into their Devotion , whether , and how they read , and pray , and hear ; except I watch their actions , their eating and drinking , sleeping , working , writing , studying , playing , and see whether they keep within bounds , or no ; except I examine them , what progress they make in Piety , whether they make conscience of secret duties , whether they are respectful , and obedient to the Ministers of the Word of God , whether they be attentive Ephes. 6. 4. in hearing Sermons , whether they delight in keeping the Lord's Day holy , and what apprehensions they have of their spiritual , and eternal condition , how they spend their time , and whether they apply themselves to those Virtues they read , and hear of ; whether they do not indulge themselves in pride , or lying , or envy , or hatred , or revengeful desires , whether they are tractable , and live up to the Rules , and Precepts , I give them .

2. Then I exercise my self unto Godliness , as a Child , as a Son , or Daughter , when I follow the good Instructions of Ephes. 6. 1 , 2 , 3. my Parents , when I obey them in every lawful thing , when I have an honest desire to please them , and a filial fear of their displeasure , when I do not lose my respect to them , though I am got out of their jurisdiction , nor deride them for their infirmities , but like the Sons of Noah , cover their nakedness with the Gen. 9. 23. Cloak of Charity ; when I speak of them , and to them with reverence , when I take their admonition , and correction kindly , when I seek to promote their honour , credit , Deut. 21. 18. and reputation , when I attend to their good counsels , and am guided by their discretion , and wisdom , and good example ; when I imitate them in their seriousness , and when I hearken to their Prov. 23. 22. Instructions , and do not forsake their Law ; when I neither Marry , nor settle my self in the World without their advice , and am govern'd by their direction more , than by mine own determination ; Gen. 24. 3. when I express my grateful resentment of their kindnesses , and study how I may requite their paternal care and love , when I interpret all they do or say candidly , when I respect them , though they are poor , and bear the same love to them if they be sunk into a low condition , that I would have done , if they had been advanced to the highest pitch of prosperity ; when I relieve them in their distress , support them in their want , and like Aeneas , carry them out upon my shoulders , to save them from fire , and danger ; when like that happy Daughter in Pliny , I feed them with mine own blood ; and like the Children of Catania Plin. Nat. Hist. l. 7. of old , rather endanger my self , than see them perish ; when in their unlawful commands I shew passive obedience , and where I cannot obey them for Conscience sake , suffer their anger , and the effects of it patiently , without traducing of them , or exposing them to the scorn , and laughter of Men ; when like the Rechabites , Jerem. 35. 8 , 9. I obey them in things lawful , yet difficult , and suffer not the uneasiness , or hardness of the task , to discourage me from acting according to their Prescriptions .

3. How can that Man be said to exercise himself unto Godliness , as a Master of a Family , that is himself a slave to sin , and to the Devil , that either drinks , or Psal. 101. 2 , 3 , 4 , 5 , 6 , 7. swears , or cheats , or lyes , and in stead of discouraging his Servants from any of these sins , doth rather tempt , and entice them to these transgressions ? That is regardless of his great Master in Heaven , to whom ere long he must give an account of his Stewardship . That is indifferent , what becomes of his Servants Souls , and is not much concern'd , whether they are ever like to get to Heaven , so they do but do their business well on Earth . That makes nothing of God's Commands , and lives , as if the Precepts of the Lord Jesus did not belong to him . Act. 16. 33. That gives himself to laziness , and idleness , and thereby teaches his Servants to do so too . That makes no Conscience of redeeming the time , and while he should work , and be busie in his Calling , sits in an Alehouse , or Tavern , or runs into ill Company . That cares not , what Qualifications his Servants have , so they will but do his Work ; and is not at all displeased , if they privily slander their Neighbours , or turn aside from the holy Commandment deliver'd unto them . That either oppresses his Servant with Josh. 24. 15. Work , and Drudgery , or gives him leave to waste much time in doing nothing . That allows his Servants no time , to perform their duty to their Maker , nor incourages them to Prayer by his example , and command . That gives them liberty to do what they please on the Lord's day , and is unconcern'd , if they neglect the publick Worship of God , or their private Devotion . That takes no notice of their thrivings in Grace , and cares not , what he doth in their presence , so his passion , and humour be but gratified : That gives them bitter language , and in stead of reproving of them with meekness and gentleness for their sins , and faults , reviles them with all possible wrath , and bitterness : That doth not give them Deut. 24. 14 , 15. things necessary , and convenient for their sustenance , and denies them the Wages for which they serve him : That doth not faithfully instruct his Covenant-Servant in the Art , or Trade , he hath promised Col. 4 , 1. to instruct him in , and hath no tenderness , no compassion to such persons in their distress , and sickness : That thinks much of giving them Bread , when they cannot work , and of maintaining them , when Providence hath disabled them from doing their Masters business .

4. If I will exercise my self unto Godliness , as a Servant , I must be diligent and faithful , industrious & careful in the Work I am imploy'd in ; I must advance my Master's Matth. 8 , 9 Interest , and manage his Concerns in his absence with the same honesty , that I would do , if he were present : I must cheerfully run at his Command , if not contrary to the Will of God , and be ready to do the Errand , he sends me upon . I must not pick , and chuse my Work , but do that , which he thinks most fit , and convenient for me . I must not grumble at his order , nor be unwilling to go where he sends me . I must love him , as well as serve him , and honour the froward , 1 Tim. 6. 1. as well as the gentle : I must suffer none of his Goods to be embezell'd , nor waste the Treasure , he hath committed to my charge : I must not steal from him , what I think , he doth not know of , nor enrich my self by what he hath , farther , than he gives me leave , and liberty . I must not mispend the hours , he gives me for my Work , nor dissemble with him in things , that make for his just interest and advantage . I must be tender of his honour , and the secrets of the House , I am acquainted withal , I must not reveal to strangers . I must not discover his faults , 1 Pet. 2. 18. without a lawful call , nor tell Stories , to the Men that hate him , of his actions . I must not consort with idle Companions , nor let persons come into his House , that would either wrong him , or do him mischief . Tit. 2. 9 , 10. I must stand up in his Vindication , when he is abused , and take heed of exaggerating his errours , if once they come to be publick . I must not tell him a lye , if I have committed a fault , and am ask'd about it , nor stand to justifie , or excuse my errour , when it will not bear an Apology . I must not answer again , when Jam. 5. 16. I am chid by him , much less repay him with ill language , if his passion prompts him to speak more , than otherwise he would have done . I must bear with his 2 Sam. 19. 26 , 27. infirmities , and though he hath his failings , yet do him service with fear and trembling . I must not despise him , because I am better born , nor speak therefore dishonourably of him , because I understand more than he . I must plead Conscience , when he would have me do Gen. 39. 9. a thing , that 's displeasing to God , and humbly beg of him , not to put me upon that , which in the end will be a torment to my Spirit . I must endeavour to gain Ephes. 6. 5 , 6 , 7 , 8. his love , and do sometimes more than he commands me , to testifie my zeal to do my duty . I must listen to the good Lessons he gives me from the Word of God , and exhort my fellow-servants to do the like . I must be kind to his Children , and take care , that by my familiar converses with them , I do not draw them into any thing , that may be prejudicial either to their Souls , or Bodies .

5. That Man doth not exercise himself unto Godliness , as a Husband , that loves Col. 3 19 , 20. not his Wife without dissimulation ; or doth not , as much as in him lies , 1 Cor. 14. 34 , 35. promote her spiritual , and everlasting welfare ; that doth not care for dwelling with her , nor thinks it his duty to entreat the Light of God's Countenance for her , or join in prayer with her : That 1 Cor. 7. 11 , 12. is intemperate in his Wedlock , or thinks , that the strict alliance between him and her warrants every immodest , extravagant , and inordinate pleasure , and desire , or that no Decorum is to be observ'd 1 Cor. 7. 29. in that estate : That hath no care of her Health , Wealth , and Credit , or loves her more for her Money , and Beauty , than her Virtue : That gives her reproachful language , and reproves her not with tenderness and compassion , if her errours deserve reprehension : That doth not instruct her , so far as he is able , or doth not Ephes. 5. 25. help her to bear the burthen of the Family : That is a stranger to all pity , and cares not , what becomes of her , so himself can but enjoy health , and prosperity ; whose carriage to her is churlish , and his expressions to her dipt in Gall , and Vinegar : That exposes her natural defects before company , and aggravates her 1 Pet. 3. 7. neglects , which should be qualified with softer constructions : That in stead of comforting her , slights her , and is so far from healing her wounds , that he doth what he can , to make them wider ; That doth not allow her convenient Food , and Raiment , and let 's her want those necessary supplies , which the Law of Nations binds him to : That doth not protect her , when she is in danger , nor redeem her from the malice and cruelty of 1 Sam. 30. 18 , 19. those , that use all means to disparage her : That doth not trust her with the affairs of the Family , if she be able to manage them , or conceals from her the things which appertain to their common safety : That goes beyond the bounds of the authority , God hath given him over her , and in stead of being her Head , makes himself a Tyrant , and her a Slave : That Matth. 19. 8. doth not yield unto her reasonable requests , nor by his good example encourages her to Piety , Gravity , Charity , and Discretion : That despises her good counsel , and will be sooner perswaded by a stranger , or idle Companion , than by her , that lies in his bosom : That laughs at her Devotion , and takes pains to make her weary of her seriousness : That takes it ill , she should obey God more , than him , and thinks nothing so tedious , as her frequent exhorting of him to universal Conscientiousness . Such a Man for certain doth not exercise himself unto Godliness , but rather strives to work himself out of the Obligations of it , and exercises himself into hardness of heart , and impenitence .

6. And indeed the same may be said of the Woman that doth not discharge the duty of a Wife , if Married to a Husband . If her Religion shall deserve this name of exercising her self unto Godliness , her great care must be , according to the Apostle's Rule , to reverence her Eph. 5 33. Husband . After him must be her desire , and it must be her glory , to submit to Gen. 3. 16. him in the fear of God . In her mind she must esteem him , and value him , as the Image and Glory of the great Creator . To love him must become natural 1 Cor. 11. 7. to her ; and to tend him , though never 1 Sam. 18. 28. so weak , or calamitous , must be one great Prov. 31. 11 , 12. part of her care . Her Conversation must be chaste , and the value she hath for him 1 Pet. 3. 1 , 2. must appear in her words and actions . She must fear him , as her Master , and yet nothing must cause that fear , but affection . She must deny her self for him , and in things indifferent , his Will must Col 3. 18. be her Rule to go by . Her submission must be hearty , and it must not be any sinister respect , but Conscience , that must produce it . She must wave her Priviledges , that Birth and Breeding have given 2 Sam. 6. 20 , 21 , 22. her , and honour him according to the Law of him that joined them . Her study must be to make his life comfortable , and she must contrive soft expressions to engage his inclinations . Her language to him must be mild , and peaceable , and her behaviour such as becomes a Woman , that professes Godliness . Her Conversation must be the same in his absence , that it is in his presence ; and she must give him such demonstration of her kindness , that his heart may confide in her . To get a meek and quiet spirit , 1 Pet. 3. 4. must be not the least part of her prayer , and insolence , and haughtiness of spirit Prov. 21. 19. she must shun , as the Pestilence . She must be a stranger to brawling , and Prov. 21. 24. her words must be weigh'd in a balance . She must flee idleness , as an Enemy , and contrive how to advance her Husband's Interest with honesty . She must encourage her Servants to their labour , and Prov. 31. 15 , 16 , 17 , 19 , 20. guide them by her eye . Her feet must not be much in the Streets , and it is an Prov. 7. 12. Gen. 18. 19. answer fit to be given to an Angel , that Sarah is in her Tent. Her ears must be open to her Husband's counsel , and she must not think much of his reproof , and reprehension . Her entertainment of him must be with a chearful countenance , and crosness of humour must be banish'd from her temper . If ought have provoked him , she must study arts to pacifie him ; and whatever revengeful heat she finds him in , she must study , how to allay the inflammation . His anger she must overcome by her meekness ; and if he be inclined to passion , take the fittest opportunities to hush those tempests . In Expences she must move by his advice , 2 Reg. 4. 8 , 9 , 10. and the Propriety being properly in him , consult him upon such occasions . His kindness to her , must not make her usurp 1 Tim. 2. 12. Authority over him ; and the more he condescends to her , the more she must oblige him by her manners .

7. If I mean to exercise my self unto Godliness as a Minister of the Gospel , I must be more concern'd for mens Souls , than for a maintainance , and I do little , if I do not study to advance the peoples 2 Tim. 4. 5. happiness ; I must not sow pillows under their elbows , nor flatter them with easie Injunctions into Ruine . I must not speak peace to them , when there is none , Ezech. 34. ● , 3 , 4. nor tell them that they are in Gods favour , when their averseness from Gospel-Duties shews them reprobates . I must become an intercessor for them at the Throne of Grace , and be more than ordinarily importunate with God , to Ezech. 13. 10. 18. pour out upon them , the Spirit of Grace , and Supplication . My life must be Holy , and I must not tell them of one way , and goe another ; I must let them see , that I 1 Tim. 4. 12. am in good earnest when I preach to them , and that I do not only give them a cast of my office , when I fright them with Damnation . They must see , that my self am afraid of Gods judgments , and that I have deliberately chosen that seriousness , which I press upon them , by a thousand 2 Cor. 5. 9 , 10 , 11. Arguments . I must enquire into their wants , and labour to suit my Plaister 1 Cor. 1. 11. to their Wounds . I must give them warning , that they fall not into the snare 1 Cor. 5. 1 , 2 , 3. of the Divel , and if they be catcht in it , Ezech. 3. 17 , 18. see which way I may extricate , and free them from that danger . I must open my Heart and Bosom to them , and convince them , that nothing is so pleasing to me , as an opportunity to advance their spiritual Interest . I must be instant in season , and out of season , and exhort , and 2 Tim. 4. 1 , 2. rebuke , with all long suffering , and Doctrine . The sins I do reprove in them , I must hate like poison ; and in vain do I bid them abstain from the forbidden Tree , if I stretch forth my hand to eat of it . I must visit them when they are James 5. 14. sick , and must make my self acquainted with their necessities . I must relieve the Phil. 4. 3. poor , so far as I am able , and by my Zeal and Gentleness , win , even upon those that hate me . I must comfort the weak-hearted , and strengthen the feeble knees . I must meditate in the Scriptures , and 1 Tim. 4. 15. make it my business to know the Will of God . I must be able to resolve their 2 Tim. 2. 24 , 25. doubts , and to confute such as creep in unawares , to pervert their Souls . I must learn to rule my own House well , that I may be able to prescribe good Rules to others ; and must not neglect the Gift 1 Tim. 3. 3 , 4 , 5. that is in me , but study how I may lay 1 Tim. 4. 14. out my self , for the promoting of Gods Glory .

8. On the other side , If I would have my Conscience bear me witness , that I exercise my self unto Godliness , as a Hearer , or one that lives under the guidance , and conduct of the Ministry ; I must be sure to obey , them that have the Rule over me , and count them worthy Heb. 13. 17. of double Honour , that labour in the 1 Tim. 5. 17. Word and Doctrine . I must look upon them as Ambassadors from God , and respect 2 Cor. 5. 20. them as Messengers of the Lord of 2 Cor. 4. 5 , 6 , 7. Hosts . I must learn to see God in them , and must look farther than their outside , even to the Commission God hath given them . I must not despise them , because they carry this Treasure in earthen Acts 14. 15. Vessels , nor think the worse of them , because they are men of the same passions , that I am . I must not contemne the whole Function , because some Wolves do get in among the Sheep ; nor blaspheme the Order , because there is a Judas in the Colledge of Jesus . I must be kind to them for Gods sake , and remember that the cup of cold Water I give to them , I Matth. 10. 42 give to him that sent them . I must not deny them maintainance , nor let them Matth. 10. 10. labour without encouragement . I must 1 Cor. 9. 9. 10 , 11. remember , that such Labourers are worthy of their hire , and deserve so much Acts 2. 37. 1 Cor. 7. 1. the more , by how much their pains are of a sublimer nature . I must consult with 1 Cor. 8. 1. them in my perplexities , and in my doubts be guided by their directions . I must have recourse to them , when I lye under strong temptations , and reveal my case to them , that they may know , how to apply a remedy . I must ask seriously of them , what I must do to inherit Eternal life , and when I know it , must run , and make haste to do it . I must consider , that they watch for my Soul , and make that an argument to express my Love to them upon all occasions . I must not think Phil. 4. 10. 14 , 17 , 19. any thing that is bestowed on them , as thrown away , but believe it will some Gal. 4. 15. 16. way or other , descend upon me , in richer showers . I must not shew my self froward , when they do reprove me , nor fall out with them , because they preach no Doctrine , that pleases my sensual Appetite . I must so love them , as to stand up for them when they are traduced , and think it my Duty to speak and act for them , to whom I am more beholding , than to the nearest Relations .

9. I cannot exercise my self unto Godliness , as a Magistrate , except I protect the Innocent , and lash the guilty into better manners . I must be a terror to evil-doers , and an encourager of those that do well . I must reign in Righteousness , 2 Sam. 24. 3. and my Rule must be in the fear of Rom. 13. 4. God . I must not bear the Sword in Ps. 72. 47. vain , nor must mine eye spare those , whom God would not have live . I must secure those that are committed to my care against dangers , and must not suffer cruel men to oppress them . I must seek their welfare , to the best of my skill and power , and neglect no lawful means to advance their Good , and Prosperity . I must prescribe them wholsom Laws , and see that they obey the Law of him , who is above all Kings and Princes . I must not stop my ear against the cry of the Poor , nor suffer the Widow and Fatherless to be trampled on by their more powerful neighbours . I must not flay my Subjects , 1 Kings 12. 6 , 7. when they are willing to let me have their Fleeces , nor exercise Tyranny over them , when they are willing to submit to the Scepter of my Mercy . I must remember , I have an account to give to that God that is above me , and that I am as lyable to his Rods and Axes , as Dan. 4. 34 , 35 , 37. my meanest Vassal is to mine . I must not do what I please , but what is convenient , and my Will must not be my Law , but the Will of him , that hath put this Power into my hands : I must remember , that Magistrates are called Gods , and Ps. 82. 6. that I can imitate God in nothing so much as in doing good . I must be as Holy as I am Great , and be as eminent in Goodness as I am in Power ; I must keep up that Religion , which is most agreeable to the word of God , and must not be ashamed to know the Almighty's Precepts . I must proscribe Idolatry , as a Deut. 17. 18. thing accurs'd , and take care , that the 2 Kings 18. Doctrine , which is taught within my Dominions , be Sound , and Catholick . I must 2 Chron. 17. 3 , 4. follow the pious examples of my Religious Forefathers , and be a nursing Father to the Church , that bred me . I must preserve the Right of all men , and must especially take heed , that the Land be not defiled with Sacriledge , I must promote 2 Chron. 19. 5 , 6 , 7 , 8. Men of Honesty , and Virtue to places of Trust , and must exhort my 2 Chron. 3 , 4. Subjects in times of calamity , to seek the God of their Fathers with Prayer , and Fasting . I must not wallow in unlawful pleasures , but must be as much above them , as I am above the common level of Mankind . I must fight more against my intestine Enemies , than against forreign Foes , and look upon the lusts of Ps. 1. 9. 104. my bosom , to be greater Traitors , than those that would deprive , and rob me of Ps. 139. 21. my Purple .

10. If I mean to exercise my self unto Rom. 13. 1 , 2 , 3. Godliness , as a Subject , I must look upon my Prince , as God's Vicegerent , and stand in awe of that Authority , the Almighty hath stamp'd upon him . I must not speak evil of Dignities , nor report things abroad , which are false , to my King's discredit . I must submit to his Orders , that contradict not the Injunctions Josh. 1. 16 , 17. of the greater Lawgiver , and live peaceably under his Government . I must not sow Sedition among my Neighbours , nor fill them with prejudice against their lawful Governour : I must suffer rather , than resist , and be perswaded , that those , who resist , shall receive to themselves Damnation . I must chearfully give him that 1 Sam. 26 , 9 , 10. Tribute , I owe him , and pay him that Rom. 13. 7. Respect and Honour , which the Law of God and Nature doth allow him . I must not find fault with his Judicial Proceedings , because they cross my Interest ; nor therefore refuse Obedience , because he doth not think fit to do , what I have a mind to . I must not be subject only for wrath , but for Conscience sake ; and it must not be fear of punishment , but love to God , and Obedience to his Precepts , must make me tractable . When he punishes me justly , I must not rail at him ; and when unjustly , I must patiently bear it . I must not fight against him , though he oppress me ; and let the Injury he doth me , be never so great , I must use no other Arms , but Tears , and Prayers , Though his Yoak be heavy , I must patiently bear it , and leave all Vengeance Rom. 12 , 19. to that God , that hath said , I will repay . I must pray for him , though he wrong me ; and beg hard of God to give him Psalm 21. 1 , 2 , 3 , 4. the Spirit of Wisdom , and Government , though he trample upon me at his pleasure . I must not rashly censure his Actions , because I do not apprehend the reason of them ; and forbear judging of them , till I know the cause that moved 1 King . 1. 23. him . I must not only have a due Veneration for him in my heart , but must express it in my gestures too ; and my outward behaviour to him must shew , that I look upon him , as a Mortal God . If 2 Sam. 14. 17 he falls into any scandalous sins , I must not attempt to reform him by Insurrection , Psal. 82. 6. but must address my self to that God , 2 Sam. 12. 1 , 2 , 3. in whose hands the hearts of Princes are , and leave it to his Power and Goodness , to make him a Man after his own heart .

11. If I mean to exercise my self unto Codliness , as a Judge , my Tribunal must be as sacred , as God's Temple , and afford refuge to the Oppressed , as much , as the Horns of the Altar . I must be impartial in my Sentence , and dread Injustice , 2 Chron. 19. 6. as much , as I would do the Archangel's Esay 1. 17. Trumpet . I must be blind to Bribes , and hate Covetousness , as I do the Scorpions sting . I must love truth , beyond all the Riches of the East , and Falshood must be a Name , as odious to Exod. 18. 21. me , as that of Beelzebub . I must mingle pity with my Threatnings , and Mercy , and Justice must ever kiss each other in my Breast . I must lay aside passion , and prejudice , and hear Men with that calmness , that I would use to say my Prayers . Perjury I must punish , as the bane of humane Society , and faithfulness must receive my applause , and highest commendations . I must not be sway'd by Power in my Justice , nor must great Men by their Authority John 10 , 12 , 13. command my Conscience . I must do right to the Poor , as well as to the Rich , and be so much a Christian , as to be no respecter of persons . I must not rejoyce at the destruction of him that hates me , nor laugh at the punishment , that falls on the man , that hath done me evil . I must not judge in favour of my relation , because he is so , nor must I acknowledge any other Kindred upon the Bench , but such , as are ally'd to Righteousness . I must not delay a Cause , Exod. 18. 13. when I may dispatch it ; nor make my neighbour spend Time in attendance , 1 Kings 3. 27. when it lies in my power to tell him , Acts 25. 16. what he is to trust to . I must attend to the Cause that comes before me , and turn the other ear to the Party that is accused . I must not incourage quarrelling , nor suggest Arguments , which may feed the fire of Contention . I must not Lak . 18. 2. be at once , an Accuser and a Judge , nor carry my self proudly , no , not against an Enemy . I must study Piety , as well as Justice ; and remember , that he cannot be a good Judge , that is an ill man ; and though Authority and Fear of being Psal. 72 2. turned out , may keep him in awe for Act. 24. 26. sometime , yet when ever he can promise Prev. 31. 4 , 5. himself impunity , or secure himself against the Eyes of Men , he 'll make bold to pervert Judgment , and sacrifice all to his own Interest .

12. He that will exercise himself unto Godliness , as a Client , must bear no Acts 24. 1 , 2. 9 , 10. 13. Wrath , no Malice to the Man that goes to Law with him ; must use no unlawful means to compass his Design , nor think by Flattery , or Gifts , to incline the Judges favour . He must commit himself to him that judges Righteously , and with Patience , and Humility , receive the Sentence of him , to Acts 25. 11. whom Authority hath left the determination . He must not vaunt himself , if he gets the better of him , that opposed him ; nor therefore undervalue his neighbour , Matth. 5. 39 , 40. because the Lot is fallen to him in pleasant places . He must learn to behave himself peaceably for the future , and so order his conversation , that he may not give offence to any . He must avoid litigiousness , as the great enemy of Christianity , and where differences may be 1 Cor. 6. 1 , 2 , 5 , 6 , 7. composed at an easier rate , shun going to Law , as much as a Patient dreads cutting off his Hand , or Arm , till meer necessity forces him .

13. The same may be said of Schoolmasters and Scholars ; The Master doth not exercise himself unto Godliness , that doth not train up the Child under his Charge , in the way he is to go ; That doth not season his Mind with a Form of sound words , and whilst he infuses 2 Tim. 1. 13. Learning into him , neglects to teach him , how to behave himself to God , and 1 Tim. 6. 20. to his Neighbour ; That cockers the young man in his Folly , or lets him walk in the way of his Heart ; That doth not break the stubborn Youth by Admonition , and just Correction , and cares not what becomes of him , so himself doth but get a livelyhood ; That doth not check the first beginnings of Sin in Acts 22. 3. him , or lets the Tares run on , till they choak the good Seed , that 's sown there ; That doth not teach him to stand in awe of his Maker , or doth not by his serious Deportment shew him , how he may render himself Beloved , and Beneficial to Mankind .

And so the Scholar continues a stranger to this Exercise ; That will be taught nothing , but what is pleasing to his brutish appetite ; That values himself upon the Estate he is to inherit , and had rather be Ignorant and Rich , than Wise Prov. 2. 1 , 2 , 3. and Poor . That stop his Ears against Prov. 1. 7 , 10. the sound Instructions of his Tutor , and delights in nothing so much , as Froth , and Vanity . That had rather handle a pack of Cards , than his Bible ; and is more taken with a fine Suit of Cloaths , than with the Ornaments of Wisdom , and Understanding ; That thinks ill of his Master , because he seeks his Good , or calls him Cruel , or Insolent , because he will not suffer him to follow his own imaginations ; That spends his time in Play , which should be imploy'd in Learning , Prov. 6. 6 , 7 , 8 , 9 , 10. and thinks no Argument solid , but what is pleaded in favour of his Laziness .

14. If I am rich , and mean to exercise 1 Tim. 6. 7. 18 , 19. my self unto Godliness , as such , I must remember that I am but Gods Steward , and sent hither to disperse those Blessings , he hath bestow'd upon me , among those , he hath made objects of my Charity . I must not oppress the Poor , because he cannot hurt me , nor deny another man what is due to him , because he hath no power to withstand me ; I must make my self friends of the Mammon of Unrighteousness , and so husband that Estate I have , as to provide for everlasting Habitations . I must not think my self the better man for my Riches , nor fancy God will be more kind to me in the last day , because my enjoyments were greater here , than my neighbours . I must mistrust my own Prosperity , and look upon it , as more dangerous , than the greatest misery . I must walk very circumspectly in my affluence , and take heed my Heart be not set Ps. 62. 10. on things , which , before I am aware , will make themselves wings , and fly away . I must make the Poor my Pensioners , Matth. 19 23. and lay up a good foundation against the time to come . I must be Liberal Luc. 19. 8. and Bountiful , as I expect God should be munificent to me , and believe , I am unjust , if I do not according to my ability , provide for Christs distressed Members . I must learn to be humble in James 1. 10. the midst of my plenty , and the more Blessings God heaps upon me , the more I must grow in Grace and Holiness . I must study how I may do good , and James 2. 1 , 2 , 3 , 4 , 5. make it the great Concern of my life , so to deport my self in this condition , that I may inherit Eternal life .

As a poor man , I then exercise my self Prov. 10. 4. unto Godliness , when I am contented with the condition , I am in , and labour Prov. 24. 30. in the sweat of my Brows , to get mine own Bread ; When I do not indulge my Prov. 26. 13. self in idleness , and goe upon this Principle , that he that will not work , neither shall he eat . When I envy not the Rich their vast Possessions , and rejoyce in having but Food and Raiment , as 2 Thess. 3. 10. much as others do in a great Inheritance ; When I labour to be poor in Spirit , and keep my self from repining , and mistrusting Gods providence ; When I am ambitious of the Riches of Grace , and thirst Matth. 5. 6. after nothing so much , as the Treasure , which Thieves cannot steal away ; When the Kingdom I seek , is the Kingdom of God , and his Righteousness , and nothing ingrosses my desires so much , as to be always 1 Cor. 15. 58. abounding in the work of the Lord , for as much as I know , my Labour is not in vain in the Lord .

15. Then I exercise my self unto Godliness , as a Great Man , or a Man of a Gentile , and Noble Extract ; when I mind things Great , and Generous , and 2 Chron. 34. 2. slight those Lusts which other men admire , and make pleasing God , the chief care of my Life , while others make it their principal care and business , to please and gratifie themselves ; When I Acts 13. 7. undervalue that world , others doat on , Acts 8 27 , 28. and love that God with Zeal , and Fervency , whom others love only in Words , and vain pretences ; When I pray with Groans , which cannot be uttered , while others draw nigh to God only with their lips , and their Hearts are far from him ; and dare loose something for Christ , while others follow him no farther , than is consistent Heb. 11. 24 , 25 , 26. with their Temporal Glory ; when I mind that , which many Kings , and Prophets , and Righteous Men have desired to see , even the Spiritual Riches of Grace , and the everlasting Mercies of David ; Ps. 84. 1 , 2. When I mind that , for which Abraham forsook his own Countrey , and Moses Ps. 16. 11. left the dazling Glories of Pharoh's Court , and for which , Saints and Martyrs have spilt their Blood ; even that everlasting Kingdom of Bliss , which Sense cannot Fathom , and no Eye can perceive , but that of an illuminated Understanding , and which the King Immortal , who cannot lye , hath promised to the Man , that shall be faithful unto death ; When I am ambitious of the company of that vast multitude we read of , Rev. 7. 9. which no man can number , out of all Nations , Kindred , Tongues , and People , that stand before the Throne , and before the Lamb , with Palmes in their hands , and clothed in White Raiment , and cry day and night , Salvation unto our God , and to the Lamb for ever and ever . When I can offer free-will-offerings to God , and am so far from being frighted at the Gift , God 2 Cor. 8. 1 , 2 , 3. requires at my hands , that I am ready to do more , than I have an express Command 2 Cor. 9. 2. for , like the Pious Souls at the Acts 2. 44 , 45. erecting of the Tabernacle , who being bid to bring in their proportion , freely offered more than their share , and were so free to give , that Moses was forced to put a stop to their Generosity and Liberality , Exod. 36. 3 , 5 , 6.

And to add no more , then I exercise my self unto Godliness , as a common ordinary man , as a man in a lower Sphere , Rom. 12. 1. 9 , 10 , 11 , 12 , 13. and private station ; When I am just in all my dealings , and in Simplicity , and Godly Sincerity , not with fleshly wisdom , but by the Grace of God , have my Conversation in the World . When I live in a sense of God's Mercy , and am 2 Cor. 1. 12. ready to do good Offices to all my Neighbours : When I study Truth in my Trade 2 Thess. 3. 7 , 8. and Calling , and as much as in me lies , Rom. 12. 18. provide things honest in the sight of all Men. When I am not slothful in business , but fervent in Spirit , serving the Lord , rejoycing in hope , patient in tribulation , continuing instant in prayer , &c.

You see , Christians , what it is to be universally conscientious . In vain doth the Pharisee boast , I thank thee , O God , Luc. 18. 11. that I am not as other Men , Extortioners , Unjust , Adulterers , nor even as this Publican . As much as he valued himself up-his perfection , it was nothing but Rags , and menstruous Cloaths ; for in this Catalogue no Duties of his several Relations are mention'd , and he knew not what it was to live like a Divine , or like a Loyal Subject . Let Alexander boast of his Conquering Persia , India , and other Countries , and mourn , that there are no more Worlds to conquer ; He that faithfully discharges the duties of his several Relations , is a greater Man . Such a Man is sensible , that God will not be put off with shews , and shadows , nor with a righteousness , that is as a Morning Cloud , and as the early Dew , which passeth away . Such a Man receives the Kingdom of Heaven as a little Child , and doth not stand out for want of pains : Such a Man is resolved to know God , and what the exceeding greatness of his power is to them who believe .

O Sirs , retire , and think of the reasonableness of this Exercise : O that we could make you see the necessity of it ! O that it lay in my power to perswade you to it ! O that I had Rhetorick enough to charm you ! O that I had the Tongues of Angels to catch your Inclinations by a holy guile ! But it is not Eloquence will do it ; God's Spirit must breathe upon you , and O that this blessed Spirit would blow upon you , and compel you to come in , and make you so sensible of the love of God , that you might not be able to withstand its force , but become greedy , and ambitious of this Imployment ! You would then see , how much these Men are mistaken , how much they are out , what a wrong way they take , that place all Religion in a few heartless Prayers , and careless Wishes , and will not be perswaded to believe , that God ever commanded this faithful discharge of the Duties of their several Relations and Callings ; and that they may not be obliged to it , are resolved to continue in that unbelief to their dying day : You would be ready to call after them , Awake ye that sleep , and Christ shall give you light : You would wonder that they take no greater care to dress up their Souls for the Marriage of the Lamb ; O how you would pity them , bemoan them , and wish for a Fountain of Tears to bewail their stubbornness ! O how you would be frighted to see what burthens they lay upon their backs ! Burthens insupportable , burthens , which will crush them , burthens , which will make them cry out , one day , O that there had been such a heart in me ! O that I had kept close to the Law , and to the Testimony ! O that I had look'd more to my ways ! O that I had remembred what a charge God gave me ! O that I had given ease to my Soul when Christ offered to refresh me ! O that I had submitted to his Yoak in all things , when he promised me rest for my Soul !

We have innumerable examples of Men , who even in this life have felt the burthen of God's anger for their unfaithful discharge of these Duties : How many Fathers have groan'd under a sence of neglect of their duty to their Children ? How many Children have smarted for the neglect of theirs to their Parents ? How hath God punish'd Princes , how hath he visited Subjects for their carelesness of these mutual Offices ? How many Servants have complain'd that they have been undone , because their Masters admonish'd them not ? How many Masters have been ruin'd , because their Servants remembred not what faithfulness , and what duties , God required at their hands ? And if God's anger against these neglects be so heavy in this life , what will it be in the day of Wrath , and in the day of Indignation ? The Judgments God sends upon Men here , are but shadows of the future , emblems of greater plagues in another World , representations of more violent storms that are to follow , and God punishes some only , that the rest may take warning ; and those he punishes , he punishes but gently , to shew , that if these Rods cannot melt Mens hearts , and invite them to humiliation , that these are but forerunners of more dreadful scourges .

XI Exercise .

To resist all sorts of Temptations ; an Exercise peremptorily commanded , Jam. 1. 12 , 13. Jam. 4. 7. 1 Pet. 5. 8 , 9. Ephes. 5. 15. Hebr. 12. 4. Temptations must try our courage , and discover what mettle we are made of . Temptations are as necessary , as difficulties in getting an Estate , and their greatness doth but whet our appetite to overcome them : Without Temptations , the way to Life would be broad and easie ; and were it not for these , every Fool could go to Heaven . They that dream of Feather-Beds in the way to Happiness , know not what Temptations are ; and were Men but sensible , what resisting of Temptations means , they would not play the fool , and fancy that a slovenly belief in Jesus Christ will spread open to them the Gates of Everlasting Mercy . The Conquest of Temptations makes the great difference between a true Believer , and a Hypocrite ; and there is not a surer sign , that a Man is perishing , than his being loath to encounter with these Enemies .

Most Men complain of Temptations , and yet there are but few , that do oppose them ; and the generality are so besotted , as to imagine , that nothing is a Temptation , but what prompts them to open profaneness , and some notorious impiety . Temptations no doubt may come from Friends , as well as from Enemies ; and a Father , or a Mother , may be a Tempter , as well as our greatest Adversary . Temptations may arise from our selves , as well , as from strangers , and our own Bosoms may harbour Traytors , as much , as Extrinsick Objects . And indeed there are no Temptations so dangerous , as those that come from within ; and the Devil himself could do us no hurt , but that our own Hearts do second his fatal Enterprise . Outward Objects can only present themselves to our Minds , but it 's our Minds , make the first motion to Transgression . He that resists his evil thoughts , resists the strongest Rebels ; and what can all the other assaults signifie , while the Mind is guarded from Invasion ?

It is not a faint-hearted resistance , that will disperse these Insects ; and he that is unresolved , and will , and will not , makes the Prince of the Air believe , that he hath no serious purposes . Here nothing but boldness will do good , and he that by weak sallies means to repulse this Flying Army of the Devil , doth but make himself an object of their scorn . When young Hilarion began to be troubled Vid. Hieron . Vit. Hilar. c. 3. with unclean thoughts , and did not know yet , how to resist them , the innocent Lad fell a beating his Breast , till he made it sore ; and though that was not the only remedy , yet it shew'd that he was in good earnest resolv'd to oppose them . Of all the Temptations of the Devil , there is none that he values so much , as those that are levelled either against our venturing on the power of Godliness , or against continuance in Seriousness .

1. Such as are levell'd against our venturing on the power of Godliness . The Devil is content , we should play about the outsides of Religion , in the Suburbs of Devotion , in the Anti-chamber to true Piety ; as long as he can keep us from the Banqueting-House , the Banner whereof is love , he can bear with our little acts of Worship , and dispense with our playing with Religion . The inconsiderable services which proceed only from custom , he doth not value much ; and he is content we should use a Form of Godliness , being sensible , that Hypocrisie will damn as soon , as more open Debaucheries .

2. Such as are levelled against our holding out in Seriousness , or Continuance in it . He knows to whom the Crown is promised , even to him that 's faithful unto death and hath seen God set the Diadem of Righteousness on the heads of those , that have continued with him in Temptations . He knows the Scripture , and is sensible , that the Man that holds out to the last , will certainly enjoy the delights of God's Bosom ; and therefore to conquer such a Man , that labours hard for Salvation , and to stop him in his progress , he looks upon as his proudest Victory . Antiquity hath expressed it by this Apologue . Lucifer having sent out his Officers to fill the World with Death , and Ruine , they all went on their several Errands . Upon their return , he demands an account of their proceedings , What mischief they had done , What Plagues they had scattered , and What Calamities they had sent among affrighted Mortals . One of them more forward , than the rest , replied , He had been a fortnight wandring about , and at last had overturned some Merchants Ships at Sea , insomuch that both Men , and Goods were lost . The Prince of Darkness enraged at his laziness , in stead of a reward , gave him a hundred Lashes , because he had done no more hurt all that time . Another Spirit stands forth , and boasts , That he had been for a month together contriving , how to set such a City on Fire , and had at last effected it ; and he also was severely punished for his idleness , and neglect of accomplishing his design sooner . At last comes forth a third , that had been Fourty years absent , and being ask'd , How he had spent his time , and how he had promoted the Interest of the black Empire , answer'd , These Fourty years have I been tempting such a Religious Man to Fornication , and have at last prevailed , and at this time he wallows securely in his sin . Beelzebub immediately rises from his Throne , hugs the Fiend , embraces the Child of Darkness , and with Rhetorick fetcht from Hell , commends him before all the howling Crew , as having done a greater exploit after Fourty years travel , than the other by afflicting and consuming so many Men , and Ships , and Houses in a few days , or weeks . The Moral of the Fable is no other , but this , That if he can make a sincere Believer weary of his Heavenly-mindedness , and burning Zeal to God's Glory , he values that Injury more , than if he tempted a thousand Reprobates to greater Impieties .

Alas ! What great Conquest is it , to perswade the Proud to Covetousness , or the Drunkard to Adultery ? The Wretch was his before , and there is nothing in the Temptation to gratifie his envy , and haughtiness ; but to stop the Man that runs well , to make him end in the Flesh , that hath begun in the Spirit , and to make him turn Enemy , that before was a Disciple ; This is great , and answers the proud Designs of that Hellish Monarch . Pyrates do not meddle with a poor , and empty Fisherboat , but when Ships come richly laden , full of precious Wares , then they bestir themselves , and take pains to Vid. Chrysost. Epist. ad Demetr. Verg. master it : So the Devil , when he sees a Soul richly laden with Fruits , sees a Man hath got a vast Stock together , of Alms , and Prayers , and other Virtues , upon him he sets , and nothing pleases him , like robbing such a person of his Treasure . The empty Traveller fears no Robbers ; The Beggar sleeps securely in his Cottage ; The Shepheard is not afraid of Highway-men ; The Indigent Day-Labourer needs not lock up his Doors at night ; But the Man that 's Rich , Wealthy , and abounds in Gold , whose Purse is full , and whose Coffers are ready to burst with the weight of Money , that 's the Man , that hath reason to be afraid of Enemies . So it is with Grace , and Holiness . The Holier Men are , the more they may expect the Devil's assaults ; and the richer their Souls are in Faith , and Good Works , the more they may look for the rage of this Roaring Lyon ; for nothing is a greater eye-sore to him , than Eve in Paradise , and a Soul encircled with Celestial Glory ; and nothing stings him more , than that a Creature made a little lower than the Angels , should be in a probability of being placed in the same Form with Angels .

To resist these two grand Temptations , is the intent of this Exercise ; which consists , 1. In arming our selves with the Word of God . 2. In praying for help and assistance from above against such assaults . 3. In getting others to pray for us , and to counsel us . 4. In being more cautious for the future , in case the Temptation do prevail .

1. In arming our selves with the Word of God ; With this Sword Christ cut the Devil's Temptations asunder ; with this Shield the Apostles weathered his fiercest Tempests . With this Helmet the Saints of old blunted his sharpest Arrows ; and he that hath no skill at this Weapon , may resist , but weakly , fight , but with feeble hands , and at the best cannot hold out long . These holy Oracles are the Arms , wherewith the Lord of Hosts will have us engage Legions of Devils , whole Armies of Lusts , and all the Troops of the Worlds Enticements , and Flatteries ; and that you may know , how this is to be done , I cannot satisfie you better , than by setting before you the noble example of Saint Paula , whose resistance Saint Jerom , Vid. Hieron . Vit. St. Paul . c. 15. 16 , 17. who was intimately acquainted with her , describes in this manner . When she was tempted , to give sparingly to the Poor , she presently replied , Blessed are Matth. 5. 7. the merciful , for they shall obtain mercy . When tempted to revile those that reviled her , her thoughts were the same with the Psalmist's , I said , I will take heed to Psal. 39. 1. my ways , that I sin not with my tongue ; I will keep my mouth with a bridle , while the wicked is before me . In crosses , and disappointments , when tempted to repining , her voice was , Tribulation worketh Rom 5. 4 , 5. patience , and patience , hope and hope makes not ashamed . When tempted to impatience , she cryed , I have heard thee Esay 49. 1. in an acceptable time , in the day of Salvation have I succoured thee . When tempted in her frequent Sicknesses , to complain , she checkt the motion with this , When I am weak , then am I strong ; and 2 Cor. 12 , 10. again , As the sufferings of Christ abound in us , so our Consolation also aboundeth by 2 Cor. 1. 5. Christ . When in grief , she was tempted to mourn , like one without hope , she cryed , Why art thou cast down , O my Soul , Psa. 42. 11. and why art thou disquieted within me ? Hope in God , for I shall yet praise him , who is the health of my Countenance , and my God . When in danger , she was tempted to mistrust God's Providence , this was her Language , Whoever will come after Matth. 16. 24. me , let him deny himself , and take up his Cross , and follow me . When she had lost all her outward Means , and was tempted to doubt of God's Goodness , and to question his Justice , she said , What shall it profit a Man , if he gain the Matth. 16. 26. whole World , and lose his own Soul ? or what shall a Man give in exchange for his Soul ? And again , Naked came I Job 1. 21. from my Mothers Womb , and naked shall I return thither ; the Lord gave , and the Lord hath taken away : Blessed be the Name of the Lord . When the Beloved Toxotius , her Husband , died , and she was tempted to despair , this came into her mind , and with this she checkt the ill suggestion ; He that loves Father , and Mother , and Matth. 10. 37. consequently Husband , or Children , more than me , is not worthy of me . When some charged her with Madness , because of her excessive love to Christ , and she was tempted to give them unhandsome Language , thus she stopt her self , We are 1 Cor. 4. 9. 10 , 13. made a spectacle to Angels and to Men , we are Fools for Christ his sake , being defamed , we entreat . Thus this excellent Matron overcame Temptations , and the Enemy could fix nothing that was ill , upon her , because she was provided with Arrows from the Quiver of the Holy Ghost .

2. In Praying against Temptations . This hath in all Ages been counted part of this Exercise ; and he that considers with what force Temptations come upon us sometimes will believe it necessary to call in the Divine Arm for our assistance . This was the command of him , who was tempted in all things as we our selves , yet without sin , Matth. 26. 41. and what is impossible with Men , is easily effected by him , whose Power cannot by searching be found out . Nothing can be difficult to Omnipotence ; and as dreadful , as some Temptations seem , if the help of God's Spirit be call'd down by fervent prayer , they 'll dissolve , and melt , as Wax before the Fire : for as Flies never settle upon a Pot , that 's throughly heated , so Temptations fix not on the Man , whose heart is enflamed by earnest Prayer , said Pimenius . A good Man , Paschas . c. 39. saith another , must fancy , that on one side of him , there is Fire , on the other side Water , and as often , as he finds the House on fire , he must quench it with the Water , i. e. when-ever any evil thought rises in his mind , he must have recourse to his Prayer , and extinguish it .

In these Prayers , the chief thing to be begg'd of God , is power and courage to overcome the Temptation , not freedom from all Temptations : for though it 's lawful enough in some cases , to beg , that Satan's Angel may depart from us , especially 2 Cor. 12. 8. where the Temptation hinders us in the conscientious discharge of our duty ; yet for the most part it 's safer to pray , that the Temptation may not overcome us , than that it may totally leave us . For Temptations make us watchful , help to polish our Souls , and advance our Assurance of Salvation : For indeed , how shall we know , we have the Graces , and Fruits of God's Spirit , without Temptations make the tryal , or except by our resisting we learn to know , that we have not received , the Grace of God in vain . It was therefore no ill advice , which one Pastor gave to a Man , who intended for Seriousness , and prayed hard , that God would remove all evil Suggestions from him , and accordingly was heard , and began to be calm and easie . Go , saith he to him , and beg of God , that these Enemies may return , and pursue thee by Temptations , for this will make thy Soul grow , and signally advance in Holiness : which counsel the young Man followed , and when he found himself assaulted again by evil motions , he pray'd no longer , that he might be delivered from the opportunity of striving , but to be endowed with patience to endure the Fight , and to vanquish the Temptation .

3. In getting others to pray for us ; Our single Prayers many times will do no good , and God wisely doth not grant the Blessing , we pray for , on purpose , that we may get others to joyn with us in our Prayers ; so did St. Paul , 2 Thes. 3. 1 , 2. 2 Cor. 1. 11. Joynt Forces doe storm Heaven , and when Prayers mount up , as David went into the Temple , with the multitude that keeps Holy day , the Almighty bows down his Ear , and sends them away with a Blessing . But then he that desires a Religious man to pray for him , that God would give him Grace to conquer , must joyn his own earnest endeavours with that good mans Prayer , else he doth but mock God , and the Holy man too , whose pains in Prayer he desires . And to this purpose , I will set down a Passage in Ruffinus . A young Ruffin . Vit. Patr. l. 3. c. 13. man being much assaulted with thoughts of Uncleanness , or Lasciviousness , went to a Divine of great Integrity and Seriousness , intreating him to supplicate for him at the Throne of Grace , that he might be master of his Passions : The honest man promised he would , and accordingly begg'd God's assistance in his behalf , day and night . The young man still visited him , and bid him double and treble his Supplications , for as yet he found no good , and desired him to solicite the Almighty with very great importunity , and so the good Preacher did ; But finding the young man returning ever and anon , with the same Complaints , he began to take on , and mourn before God , and admire , that God who had formerly heard his Orisons , should deny him Audience now ; But while he was thus musing , he fell asleep , and in a dream , saw that young man sitting on a Chair , and some evil Spirits , in the shape of Beautiful Women , dancing before him ; at which motions he expressed some Delight , and Satisfaction ; and while he thus pleased himself with the sight , an Angel came down from Heaven , and chid him severely , because he did not rise at the dangerous spectacle , throw himself down upon his Face , and wrestle with God in Prayer , in order to a Conquest . With that , the Religious Divine awakes , and from the Dream , concludes the reason , why God had not heard his Prayers , sends for the young man , expostulates with him , and tells him ; Friend , I am sensible , my Prayers can do thee no good , for except thou wilt watch against thy unclean Thoughts , and take pains thy self , and go about the work , like a man resolved , to be rid of the Temptation , neither mine , or other mens Prayers , will be of any great advantage to thee ; For let a Physitian administer Remedies , and Medicines never so proper , if the patient will needs eat that which will do him hurt , and will not abstain from things that are his bane , all the Physicians Care and Labour must be lost : The young man heard him patiently , and being prickt at the heart , threw himself down at the Preachers Feet , confessed his folly , and began to afflict and mortify himself , and now the Temptation abates , and he is cured .

This desiring others to pray for us , when assaulted by strong temptations , helps us to defeat that stratagem of the divel , whereby he keeps us from revealing the thoughts of our Hearts , and the temptations we lye under , to those who are able by their Advice and Counsel , to relieve us ; How many Souls have been restored to joy again , that have broke through this snare , and open'd , and disburthen'd their grief to some faithful Minister of the Gospel , which before oppressed , and was ready to sink them into self-destruction ! So have I read of a Ruffin . lib. 3. Sect. 57. distressed Christian , who being assaulted with blasphemous Thoughts , attempted often to go to Divines , and consult with them about his Spiritual wants , but still something or other hindred him from making his secret trouble known ; at last meeting with an eminent Saint , one Poémen , who seeing consternation in his Face , ask'd him what ail'd him , he discover'd to him the Worm that gnaw'd his Heart ; and on a suddain he found such calmness and serenity in his Spirit , that he seem'd quite another man , which by degrees increased , as he follow'd the good mans Counsel ; which was , That whenever the Divel assaulted him with Blasphemy , he should reply ; Let thy Blasphemy Divel , be on thine own head , for I 'll have nothing to do with it .

4. In rising again , and being more cautious Luc. 22. 32. for the future , in case , a Temptation doth prevail . By this rising again , I do not mean , going round like Witches , in a circle of Repenting , and Sinning , and Sinning and Repenting ; but if after long and strong opposition , we fall against our wills , not to lye still one moment in the sin , but to get up with speed , and put on greater Resolutions , and double our Diligence , that we may not be surpriz'd again ; Thus did St. Peter , the ill company in the High Priests Hall , presses hard upon him , and fear of being abused by them , prevails with him to deny that Master , whom he saw in misery . But he hath no sooner done the Fact , but his Heart smites him , and he goes out and weeps bitterly ; and after this no torment , no pain , no contempt , no frown of great Men , no smiles of Princes can perswade him to the same sin again ; not Herod's imprisonment , not the stern looks of the High Priests , not the indignation of the Sadduces , nor Nero's cruelty ; after this , he is so stedfast , that his Faith vies with Rocks , and becomes like Mount Sion , which can never be moved .

It 's like Caesarius , the famous Nazianzene's Brother , might be tempted by the Vid. Gregor. Naz. Epist. 17. preferments , Julian the Apostate heaped upon him , to comply with the ill-natured Emperor in his humour , and grow mealy-mouth'd , and cowardly in speaking for Christ , and vindicating his Divinity and Glory ; But upon his Brothers Letter to him ; Behold , how readily the great man rises from his slumber , tells the Apostate , that he 'll keep his preferments , upon condition of dissembling no longer , forsakes the Glories of the Court , leaves his Treasurers place , and prefers Poverty , Contempt , and Ignominy , before the acclamations and salutations of the multitude , and in this despicable condition ends his days .

So did Ecebolius , Julians offers tempt Vid. Socrat. l. 3. c. 11. him to desertion ; he falls , accepts of the wicked Monarch's Favour , but here he could not rest long , something within gnawed his heart ; he rises , prostrates himself before God's people , calls to them , Tread upon me , trample on this unsavoury Salt ; and after this , we hear no more of his fickleness and inconstancy .

To lye still in a notorious sin , is to sleep on a Dunghill , and which is worse , to make our Bed in Hell ; but he that like David , makes his fall , an opportunity of being more serious , gets by his sin , and extracts an Oil out of that stinking weed , which gives his Limbs new strength , and vigor , and alacrity .

This is to exercise our selves in resisting Temptations ; and oh that the dull world would understand what a stress the Holy Ghost lays upon this Labour ! they would not then let Temptations ride in Triumph into their Souls , they would not open the Gates to these Locusts to let them in , but come out with Swords and Staves against them , as against Thieves and Murtherers . They would go another way to work , than now they do . It 's a wonderful thing to see , how aukwardly Men go about this Conquest ; a serious Spectator must needs think they have no mind to it , and that what they do , is for no other end , but to satisfie the secret stings , and twitches of a frighted Conscience .

When men heretofore took delight in this Exercise , they studied , which way they might overcome Temptations , and made it the great object of their contrivance , how to be eminent in this Victory , how to silence the hellish Dogs , that bark'd at them , and how to convince even the Divel himself , that from the bottom of their hearts , they abhorred the sins , they were provoked to ; When they were tempted to unlawful Lusts , they resisted the motion by great abstinence , and hard Fare , and harder Lodging ; When they had a mind to resist a temptation to Covetousness , they crossed Flesh and Blood , and gave away more than they could spare ; When they were minded to resist a temptation to Anger , they did good to the Offender ; When they would resist a Temptation to Revenge , they would watch an opportunity to shew their Love and Compassion to the person , that had done them the injury ; When they resisted a temptation to Quarrel , or Litigiousness , they deceded from their own Right ; When they would resist a temptation of Vain Glory , they would do something , that should render them contemptible ; When a temptation to Pride , they call'd to mind their Imperfections , their Defects in Grace , and how short they fell of the perfection of greater Saints . Their Conquest cost them Pains , and he that takes this way , discovers his sincerity in Rev. 2. 7. 11. 17. 27. the opposition . Rev. 3. 5. 12. 21. c. 21. 3. 4. 7.

Who can read of eating of the Tree of Life , which is in the midst of the Paradise of God ; Of not being hurt by the Second death ; Of feeding on the hidden Manna , and receiving the White Stone , and in the Stone a new Name , written , which no man knoweth , saving he , that receives it , of Ruling Nations with a Rod of Iron ; Of possessing the Morning Star ; Of having his Name writ in the Book of Life ; Of having the honour of being confess'd , and own'd before God the Father and his Angels ; Of being clothed in White Raiment ; Of being made a Pillar in the Temple of God , whence he shall go out no more ; of having the Name of God engraven upon him , and the Name of the City of God , which is the New Jerusalem , which comes down out of Heaven from God ; Of inheriting all things , and of being freed from Fears , and Pain , and Death , and Sorrow , and Curses , and Darkness ; Blessings promised by the Holy Ghost to Men , who resist , and overcome , who can read , I say , of all these , and feel no warmth , no heat to dare temptations , and to strive for mastery ? But then Christians , if you resist , let nothing interrupt your resistance , but death it self . Remember who it is , that cries , When the righteous turns from his righteousness , and commits iniquity , he shall Vid. R. Mose Corduero tract . do anima . c. 7. dye in his sin , and his righteousness which he hath done , shall not be remembred , Ez. 3. 20. To resist unto Blood is something , but to resist unto Death is more ; After Death the Enemy can tempt no more , but while there is Life he will not give over ; without we resist as long as he tempts , we expose our selves to his Fury , and he will tempt , while we are above ground . If we are not tired with resisting , we make him despair of success , and his Assaults grow weaker , the more stiff we are in our Duty . I conclude this Exercise with the Advice of the Pious Syncletica ; The Divel , not being able Vid. Pelag. lib. 7. c. 16. to make people weary of walking in the ways of God by poverty , tries what Riches will do ; and if he prevails not by calumnies , and reproaches , he 'll make an attempt by Praise and Honour ; Where he cannot seduce by carnal Delights , there he discourages by the tediousness and laboriousness of Religion ; many times by sickness , and long-lasting miseries he tries whether he can discompose good men , in their Love to their Gracious Redeemer . But Christian , let thy Body be cut and wounded , fry in burning Fevers , and tormented with excessive Thirst ; if thou art a sinner , remember the torments of another World , and the everlasting Fire , and this will keep thee from fainting under all the crosses and miseries here ; Rejoyce , because God doth visit thee , and have ever that memorable Saying in thy mouth ; The Lord hath chasten'd , and Psal. 118. 18. corrected me sore , but he hath not given me over unto death . If thou art Iron , this Fire will purge away thy Rust. If thou art a Saint , and sufferest such things , from these great Conquests , thou wilt be advanced , and promoted to greater Dignities in Heaven . If thou art Gold , this Fire will make thee finer . Is Satans Angel given thee to buffet thee ? Rejoyce to think whom thou art like , for this was St. Pauls affliction , and St. Pauls Glory will fall to thy share .

XII Exercise .

To stand in awe of God , when we are alone , and no creature sees us . An Exercise Commanded , Psal. 139. 1 , 2 , 3 , 4 , 5. Psal. 4. 4. Psal. 10. 13 , 14. Heb. 4. 13. One would think that the bare belief of the Being of God , should be a sufficient Argument to any man to fear him , when he is alone , and behave himself with that Reverence and Decency , he would use , were the greatest visible Monarch of this World present with him . But alas ! the generality of men dare to do that in private , when none , but God and they are together , which they would be afraid to do before the meanest slave ; and their minds , after their bodies are once lock'd up , are as busie to plot mischief and wickedness , as if none , no not God himself could look into those Cabinets . They dare to think that before God , which they would tremble to utter before men ; and harbor things in their hearts , in the sight of the Almighty , which they would not for a world , men should know of , yet they matter not whether God knows it , or no ; and this is satisfaction enough to them , that they can hide their vain imaginations from their neighbours . How does the Thief rejoyce , when he finds no person in the room , that can disturb him ! How is the Fornicators , and Adulterers Fancy tickled , to see , that the Chamber , or the House he is in , with his Harlot , is void of company ! Sots , and Fools ! The God that gave them Life , and Being , and who supports them every minute , looks upon them , and mourns , and they regard it not !

A Christian is a man of another temper , and exercises himself unto Godliness , when he is alone , as well as when he converses with his neighbours ; nay , is more industrious to please his kind and merciful Master , when retired from the sight of Men , than he ordinarily is , when the World looks upon him . He is afraid of sin , though there be no Magistrate by , to overaw him , and durst not commit any thing , that is offensive to God , or injurious to his Neighbour , were he in a Desart or in a Denn . He doth good cheerfully , while none but God looks upon him , and is glad he hath an opportunity of doing it in Secret ; because he would not be so much as suspected to be guilty of Hypocrisie . He is as modest in his Closet , as in his Dining-room , and behaves himself with the same gravity in a Vault , that he would do in his Parlour . He is sensible no place can escape an All-seeing Eye , and that there is no corner so secret , but the Father of Lights shines into it . He remembers that God will call him to an Account for secret sins , as well as for notorious Offences ; and therefore hath the same veneration for his Holiness , when all men are gone from him , as he hath when he is surrounded with society . He lives in the sense of Gods Omnipresence , and whether he is on a Hill , or in the Valley , God is the same to him ; The place he knows , makes no variation in Gods Purity , and wherever the man is , God cannot be far from him . He pities , or smiles at the Sinner that flatters himself , that God sees him not , because he lurks in a Cave , and nothing appears so absurd to him , as to fancy , that he that made the Eye , should not pierce into the remotest corner .

Indeed , not to fear God , when we are alone , is not to fear him at all , and he that shunns undecencies before Men only , shews that they are the Gods whom he serves . Sobriety before men only , is a Sign , that nothing but Credit and Interest keeps us in awe ; and except we dread the very appearance of evil , when God alone is with us , we are but a better sort of Atheists . What doth it signifie , to believe a God , and to walk , as if there were none ? and to what purpose is it to adore him , when his greatness can have no influence , upon our Consciences ? To see in secret is Gods Prerogative , and we then deny it , when in secret we dare break his Law , and affront his Glory . He could not be God , if he took no notice of our Thoughts and Actions , when we are alone ; and therefore not to fear him when we are in private , is to say with the Fool , there is none ; To be delighted with unlawful Objects in our minds , while God looks on , is as great an irreverence , as if a man should spue before a Prince ; may , considering the vast distance between a mortal King , and the immortal God , infinitely greater , and therefore , he that stands more in awe of a Prince , than of his God , doth as good Si purpuratus Deum ita m●tueret , ut Regem . Angel●s foret . Saad . Rosar . Pers. c. 1. p. m. 67. as Blaspheme ; for it is a tacit assertion , That Dust and Ashes deserves greater Honour , than the King of Heaven . Every Prayer of such a man , will be a witness against him in the last day ; for in every Prayer , he acknowledges God's All-seeing Purity , and by that acknowledgment , condemns himself , for not living in private , like a man that did profess , and believe that Truth .

He that thinks he fears God , when he is careless of his Honour , and Omnipresence in secret , may as well think he loves his Father and Mother , when he calls them all to nought , and slights them , like dirt under his Shooes ; and indeed , if ever any man was guilty of Hypocrisie , such a man that believes God sees him , and acts as if his Eyes were shut , must be a most notorious dissembler . It is a perfect contradiction to believe Gods Omniscience , and not to stand in awe of it , and the contrariety of the Mind and Actions in this case , is so great , that did we not judge of Mens Wisdom by their Worldly Prudence , we should think such a man rather distracted , than impious . If the whole World were present with us , and the whole race of Mankind were within our view , it is not so much , as when God is present with us , being alone , for the Great Creator of all these men , is with us ; He , on whose shadow the vast Legions of Angels wait ; He , at whose Name all Creatures bow their knees ; and whose Hand hath made all things , is with us at such times ; and he that is afraid of the Creature , why should not he stand in awe of the Creator ? Is the Tool a greater thing than the Workman ? or the Pot of greater consequence than the Potter that did make it ? and though we see him not with our Eyes , yet our minds may perceive , and feel him ; and though he doth not justle us in our walks , or rest , yet if we be sensible , that he is , we cannot but be sensible , if we will , that he is present too . It 's not want of Power , but want of Will , that makes us careless of taking notice of him ; for we cannot own our common Principles , or any Dictates of Nature , but we must own his Presence ; and we had as good deny our own Being , as deny his standing by us , wherever we are , and being displeased with the sins we practice .

God is every where present , that we may always bear his Image in our minds ; Indeed , how can we forget him , that doth every moment remember our frame , and remember our wants and necessities , and doth not forget our work , and labour of Love ? What a mighty favour do we count it , if a King doth think of us , or admits us into his Presence ; and shall not we think it a wonderful mercy , that the King of Glory , the everlasting Father , the Prince of Peace is never absent from us , and is pleased always to take notice of us ? The sick man receives Comfort , if a friend do visit him ; and should not our Souls rejoyce , our weak , our sinful Souls , that God doth always look upon them , and takes their concerns into consideration ? If a Prince vouchsafe a favourable look to a Servant , he thinks himself happy ; and shall not we count our selves so , when our God never turns away his Eyes from us ? Behold , how the vulgar run to see a King pass by ; Our God not only passes by us , but this mighty God remains with us always , every moment encircles us with the beams of his-Majesty , and shall not we stand amazed at his Brightness ? Nay , look how men hasten to see a Monster , some unkown African Beast , and shall not our hearts leap to think , that an incomprehensible Beauty is continually about us ? The Queen of Sheba comes from afar , to behold the Jewish King in his Glory , and when she sees him , wonders ; we every day behold a far greater , and far more splendid Monarch ; and do we make nothing of it ? How ! shall not we work to do him service , that works all our Blessings for us ? How can we deal worse with a man that hates us , than by not looking on him , when he meets us ? Is God our enemy , that we care not for beholding him in secret , when he stands before us in our Closets ? The Glory of God surrounds us , penetrates our Souls , and Bodies , more than the Sunbeam doth the Chrystal stone , and shall not we tremble , when we are alone , at so great a Majesty ? The Presence of Gods Wisdom provides for us , and sees , that we may want nothing , is always busie about us , either to direct , or to rewards us ; nay , God doth not trust his Angels with this Province , but himself watches over us every moment , every hour like a Nurse , he carries us in his everlasting Arms. Have we such a constant Benefactor continually about us , and are not we concerned more at his Presence ?

Behold Christian , when thou art alone , that God is with thee , and in thee , and stands by thee , before whom , all Angels vail their Faces ; at whose Presence Divels tremble ; who fills Heaven and Earth with his Glory ; that God is with thee , who is altogether lovely , the Center of Happiness , before whom all Nations are as Grashoppers , as the small Dust of the Ballance , and as a drop at the bottom of a Bucket , who by his Providence , maintains thy Soul in life , charges the Divel not to drag thee into Hell , commands the Powers of darkness , not to molest thee or murther thee , takes care of thy Self , thy Wife , and Children , and watches day and night over all that thou hast , that preserves thy House from being burnt , thy Children from being drowned , thy Cattle from rotting , thy Barns from being consumed by Lightning ; that Commands , and thou takest thy Rest , speaks the Word , and no danger must come nigh ; keeps thee as the Apple of thine own Eye , and bids his Angels to carry thee in their hands ; This God , this Beneficial God , This Immense , This Infinite , This Bountiful , This Gracious , This Munificent , This Liberal , This Charitable God is with thee , and about thee every where , especially , when thou art by thy self , for then there is none with thee , but he , and wilt not thou be conscientious in his Presence ?

Was ever Ingratitude like this ? The most ungrateful slave , however he rails against his Benefactor behind his back , yet is afraid to do it in his Presence ; and will you revile God to his Face ? What is your sinning against him , but reviling of him ? What is your acting contrary to his Will , but abusing of him , 〈…〉 he be in the room with you , looks you in the Face when you do so , do not you reproach him to his Face ? Ay , but Man would be angry with us , say you , if we should abuse him , when he is present with us , and bring us into trouble ; God never punishes us when we sin against him in private , and none but he with us . Disingenuous Wretches ! Is your Eye therefore evil because God is good ? Must you be vain , because God is patient ? Foolish , because he suffers long ? Must you sin , because he doth not punish , or transgress his Laws , because by his Mercies he would oblige you to Repentance ? Will you slight him , because he is kind , or undervalue him , because he caresses you to your happiness ?

Sinner , Did the Lord Jesus appear to thee in a visible shape , while thou art alone in thy Closet ; Wouldst not thou behave thy self humbly , modestly , and seriously , and sute thy thoughts and actions , to the Presence of so Glorious a Being ? Why , Christs Divinity is with thee now , and cannot his Divinity have the same influence upon thy Spirit , that his Humanity would have ? Is not his Divine , above his Humane Nature , and is not the Deity more excellent , than the most Glorious Image , or representation ?

Inconsiderate man ! If thou art minded to offend God , get Curtains , that can hide his sight ; for if he see , what madness is it , to conspire against him , before him ? Go get where God sees not , and then do what thou wilt : God stands with infinite Ears , and Eyes , and Understanding about thee ; and with as strong application of Spirit , as if he left contemplation of himself , to pierce thee with all his beams ; and for him to see thy Disloyalties , is a greater shame , than if they were represented , on all the Theaters of the World .

The Soul that lives in the thoughts of Gods Presence , prepares for her richest Comforts ; for how can he want Joy , that is sensible the Fountain of Joy is with him ? How can he want Support , that is sensible , that the God of all Consolation is with him ? How can he want a refuge , or hiding place , that is sensible he hath the rock of ages in the room with him ? The Palm-tree bears Fruit , when another Tree of the same nature is set by it ; how much more will a Soul bear Fruit , that 's sensible , the Great Husbandman that hath planted Heaven and Earth , and gives Sap and Nourishment to all his Creatures , is with her , and within her , and that that Sun of Righteousness is continually warming her with his lively beams . Have not you seen a stone thrown into the Air , make all the haste it can , to return to its Center ; so whenever such a Soul is justled out of her Orb , either by the World , or the Divel ; the God that lives in her , forces her to return presently to her Center ; even to that God , in whom she hath all that heart can wish , or reason can desire .

Fear the Lord all ye his Saints , for there is no want to them , that fear him , saith David , Psal. 34. 9. The Soul that fears him from a sense of his Omnipresence , is that Soul , that can lack nothing , for it can lack no strength to arrive to the highest degrees of Holiness , for this sense will call it away from all absurd , and undecent actions , will not suffer her to fall into sin ; and like the Hands of Angels , preserve her Foot from running against a stone ; as a large spreading Oak , deeply rooted in the Earth , mocks the rage of winds ; so a Soul , in whom this Sense is fixed , can sing securely , under all the outrages of hellish Furies . My Flesh trembles for fear of thee ; so we read , Psal. 119. 120. The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fix or nail my flesh with thy fear , because the Hebrew Word signifies both ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Word thus taken , is very emphatical ; for as the Man , whose Hands and Feet , and Body are nailed to a Tree , can stir no where ; so he that lives in a mighty Sense of the Almighties Presence , dares not stir from the strait way , or from the paths of Righteousness : Such a man thinks himself obliged to work out his Salvation , with fear and trembling ; and when Flesh and Bloud would have him be angry , or laugh at a sin , or defile himself in secret , he dares not ; how can I commit this wickedness , and sin against God , saith he , for God sees me ; Where this Sense is , there Envy must be gone , love of Money must take its leave , and depart , Wrath and Malice dares not stay , Lust , and sinful Concupiscence must die , and all irrational Passions must expire ; This makes the Herb of Grace culminate , and spread its wholsome Leaves ; This makes the Art of Praying easie , and draws forth streams of Tears . By neglect of this Sense , the World was lost , and by this Sense the World must be recover'd . Eve , though she had the understanding of an Angel , yet at that time when she eat the forbidden Fruit , she look'd not upon that God , that bid her shun the Tree , and so she fell ; By looking on God wherever we are , we enter into a Tower which Enemies may besiege , but cannot take , or batter . In a word , the most effectual means , either to obtain or keep , or recover the Grace of God , is this Sense of Gods Omnipresence . This is a Lanthorn to our Feet , and a Light unto our Paths ; and like Fire thrown into a hedge of Reeds , burns up the evil Thoughts , that do annoy us ; so that the Man in Pelagius was certainly in the right , whose Motto it was , that looking upon God , in all places , and all Companies , and remembring his Presence , is as necessary , as our breath , or the Blood that Circulates in our Veins .

XIII . Exercise .

To do all things to God's Glory ; An Exercise commanded 1 Cor. 10 31. Coloss. 3. 17. Ephes. 5. 20. 1 Thess. 5. 18. When I say all things , I totally exclude all Sinful Actions , for no man can intentionally commit Sin , to God's Glory . God indeed will glorifie his Justice one day in the Sinners Condemnation ; and the perverse Transgressor , who will not Glorifie God now , as God , shall hear the Saints one day Admire , and Adore him for his Just Proceedings against obstinate Offenders ; and God many times from a Great Sinner makes an Admirable Convert , but this doth not justifie a Mans Sinning to Gods Glory . He that sins , sins to God's dishonour , and the man that transgresses his Commands , seeks to bring a disparagement on the most spotless Being . But , by all things , I mean , all Actions that have a Natural or Moral Goodness in them ; and this Exercise consists , 1. In giving Thanks for every Blessing we enjoy . 2. In doing all things , whether Civil , or Religious , with a good and holy design , or with an intent to promote God's Glory .

1. In giving Thanks for every Blessing we enjoy . He that is not sensible of the great necessity of this Exercise , hath never heard of what Moses , David , St. Paul , and the whole Army of Saints have done , and he that knows not what it means , hath certainly forgot , that God is his Creator , and he his Creature . Not to give God thanks for the Blessings we possess , is to be a Beast , nay worse then a Beast , for the very Dragons Praise God in their kind , as we read , Psalm 148. 7. And yet to thank him without consideration of what we do , adds nothing to our happiness , no more then a Parrot repeating some words out of a Psalm , makes him any whit the more Rational . To give God thanks , requires attention of the Mind , and the Man that Praises him must seriously break forth into Astonishments at his Goodness . To say , I Thank God , and not to feel what I say , is an argument of Carelessness , and there cannot be a greater sign of Stupidity , then to Commend his Goodness , and not to mind what I mean by the Expression . It is a sense of mine own unworthiness must force those Praises from me , and a foresight of my own demerit oblige me to high and noble thoughts of my great Benefactor . Every Blessing must lift up my heart to Heaven , and every Mercy I receive , must make my Soul adore the hand that sent it . If my Lips be only employed in the Exercise , I offer indeed the Calves of my Lips , but continue a stranger to that Living Sacrifice I am to bring , which is my reasonable Service . Not to Praise God for his Blessings , with admiration of his Bounty , is as bad , as to be dumb in his Celebrations ; and there is little difference between him , that says nothing , and him that speaks , like a Man unconcern'd . He that in his Blessings reflects only on the Second Causes , whereby it was procured , robs God of his honor ; and to ascribe any Mercy to mine own Wisdom , or Industry , or Friends , is no less then Sacriledge . Nay , if I spend the Blessing , which was given me to do good with , upon mine own Lust , I am perfidious ; and if in stead of putting it to those uses , for which God designed it , I make it serve me in my sins , I am so unfaithful a Steward , that I am not fit to be received into Everlasting Habitations . I must see God in every Blessing , and take notice of his Gracious Providence in the Dispensation . I must not feed on it as Beasts upon Grass , without regard to him , that made it grow ; and indeed , I cannot put a greater affront in this case upon the Almighty , then by not considering the operations of his hand . Every Blessing hath the stamp of God upon it ; It bears his Image and Superscription , and therefore it is injurious , not to give to God , the things that are Gods . To prize the various Blessings of God , I must consider , and take notice , how my wants and necessities are supplied , and when I see , wherein I do excell others , I cannot possibly want matter of sutable Gratitude .

But Secondly , The greater part of the Exercise is yet behind , and that is , To do all things , whether Civil , or Religious , with a good , and holy design , and with an intent to promote God's Glory . This is a Work which few do mind , and even many of those , that seem to do more then others , are defective in this Duty . I do not deny , but that a Man may lawfully have two ends in every action , a Spiritual and a Temporal , but the Spiritual end must be my chief end ; and that which must be the Principal Motive to such a work , must be a prospect of doing good , or being serviceable to Gods Glory . I must Preach , and Pray , and Sing Psalms , to Gods Glory , and Drink , and Eate , and lie down , and Sleep , and Visit , and Discourse , and follow the Works of my Lawful Calling , to Gods Glory : When I Eate and Drink , I must not do it to please my Appetite so much , as to be more serviceable to my Master in Heaven ; When I Visit , I must have a design of Edification in it , and must resolve to drop some Savoury Discourse in the place I go to . When I am going to take my rest , it must not be with an intent meerly to Sleep , and to refresh my Body , but chiefly with an intent , to be the better able to do my Masters Work ; When I enter upon the Works of my Calling , my design must be , more to please God , and to obey his Will , then to provide for the ease and satisfaction of my Flesh ; When I rise in the Morning , I must rise with an intent to spend that day for Eternity , and whatever I do , I must do it more to please God then to please my self ; But above all , my Religious duties must have no other design , but that God may be glorified by them , and that his Name may be advanced , and his Honour spread , must be the great end of all my Alms , and Supplications . Christ's Interest must be my chiefest Interest , and I am no complete Christian , till God becomes all in all to me . To be a favourite of Heaven , this must be my Motto , To me to live is Christ ; and I must not only say so , but say it with that seriousness , that I may be able to call God to Witness , that it is so . And though at every bit I eate , I cannot , and need not say , I will eate this for God , yet it 's possible to mind this great end in every solemn Action , and when I sit down to eate , to intend some Glory to God , suitable to the occasion .

There is nothing makes a greater alteration in our Duties , then the Design , and many a Religious performance would certainly be accepted in Heaven , if the Design were great and noble . Worldly designs prevail too often , even in the severest duties ; and nothing spoiled the Pharisees Austerity so much , as the ill end they had in them . It was the Design , that made that vast difference between the Offerings of Cain , and Abel , Abel's Sacrifice being accompanied with Poverty of Spirit , with a heart sensible of the Greatness and Goodness of God , and willing to express it's gratitude to the Father of Lights , from whom every good and perfect gift descends ; God vouchsafed it a gracious look ; whereas Cain's Offerings proceeding , either from force & custom , or from complaisance to his Fathers command , was scorned , and undervalued .

God's Glory is best sought by self-contempt ; and the only way to exalt our Maker , is to vilify our selves ; The viler a Man makes himself , the clearer sight he gets of God's Greatness ; and he that looks upon himself as despicable dust and ashes , is most likely to behold the brightness of that God that made him . They say , That a Vessel , that hath Ashes in it , will hold as much Water , as it would , if there were no Ashes in it ; whereas if other things should be put into the Vessel , it would hold the less quantity of Water . So contempt of my self will not keep out my Exaltation of God's Glory , nor my sitting in the dust , obscure the splendor of my Creator . A Tree hath Boughs that emulate the height of Heaven , as well as Roots that sink deep into the Ground , and the deeper the Root lies , the loftier commonly are the Branches : so that he that aims at his own abasement , at the same time doth what he can , to Magnifie his Gracious Redeemer . None deserves Glory , so much , as he that wants nothing ; and there is not a better Argument , that he deserves it , then this , that he makes no profit of it . He that Glorifies God , to whom it is no advantage , doth most of all advantage himself ; and he that gives all Honour to God , and none to himself , gets more by it , then the most Ambitious Prince , that engrosses all the Glory he can to his own Atchievements .

God's Glory , and my Profit , are Sisters , and while I am not sparing in promoting the former , the other comes in in course . God makes nothing for his Glory , but what is also profitable unto Man ; and Mans Emolument is so linked together with God's Glory , that to seek to part them , is to attempt to part Fire , and Heat , for the one is the necessary effect of the other . As God can do nothing against his glory , so his perfection , and goodness do so necessarily go together , that as the one challenges the Creatures giving him all the glory , so the other cannot but work for the Creatures happiness .

Indeed , that is only profitable to man , which brings glory to God , and the only way to mind our Profit , is to endeavour after that , which may advance Gods glory . That man is idle , and a superfluous Creature in the World , that doth not seek Gods glory ; for this was the use , the great use for which he was made a little lower than the Angels ; and if a mans profitableness , be to be guessed from the end , he was made for , if he declines from that end , he is altogether useless , and scarcely deserves the name of a Creature . The very being of a man imports a necessity of his advancing Gods glory , and he that doth not study to advance it , is more senseless , than the man , that seeks to warm himself with snow , or the Painter , that attempts to draw a Picture with a Saw of Iron ; we loose our selves , if we seek not Gods glory , and we consider not what we do if we make any farther use of created Beings , than they are conducive to Gods glory . All the Riches and Treasures of this World can do no good , without I glorifie God with them , and indeed I must count them all dross and dung , If I will make them instrumental to advance Gods glory . Whatever I think , or speak , or do , must be dedicated to Gods glory , at least that must be my general end ; and I cannot honour my self better , than by giving God the honour due unto his name . It is a mighty priviledge , that God will give me leave to advance his glory , and I know not how great a favour God intends me , when he bids me to do all things in the name of the Lord Jesus Christ , giving thanks unto God , and the Father through him . It is a Dignity , which the duller sort of Mankind , are not aware of , and were their eyes clearer , they would strive who should exceed the other in magnifying infinite goodness .

If I aim at Gods Glory in all things , I cannot be impatient in Adversity ; for as I have reason to believe , that even my Crosses will advance Gods Glory , so I must glorifie God in them by laying my hand upon my mouth , and acknowledging him just in sending the affliction , and magnifying his Mercy , in that he did not send a greater . If I must not seek things pleasant and profitable , but only , as they may tend to Gods Glory ; I dare not grumble under my Cross , for I know not but I may glorifie God more by the Affliction , than by Prosperity . The Traveller that enquires for his way , is not concern'd , whether men bid him go this way , or that way , over the Plain , or through a Wood , but goes as he is directed ; and as long , as God directs me to seek , and advance his Glory , it 's no great matter , whether the way that leads to it , be smooth , or uneasie , clean , or dirty , so it doth but lead me to the Mark , I am to aim at . The Patient desires health , but cares not how he comes by it , whether by bitter Potions , or by sweeter Cordials ; and I do not really seek Gods Glory , except I am indifferent whether I advance it by Riches , or by Poverty , by Good report , or by Evil report . The way I must leave to God , and whether the Sea be rough or smooth , that I must commit to his Wise Providence , all my care must only be to arrive at the intended Harbour .

This is it , what Christ means , by bidding us take care , that our eye may be single , Matth , 6. 22. it must aim at one Thing only , viz. Gods glory , if it looks upon more objects at once , it confounds it self , and the man , that makes use of it . There cannot be a nobler Mark , than this , and there is nothing more proper for our great , and lofty Souls , than this Employment . This is to be with Jesus about our Fathers business , and to mind the end , for which we came into the World . This is to conform to God , and to be workers together with him in the enlarging of his Kingdom . This is it , we pray for in the famous Prayer , Thy Kingdom come , and we then live according to our Prayer , when the advancement of that Kingdom is not the least part of our endeavours . This is to glory in the Lord ; and there can be no greater commendation , then that we seek to bring all back again to the spring , or fountain , from which they had their being . God took more care , and pains , about creating man , than he did about other creatures , and whereas he spoke the Universe into being , about man , he consults , and deliberates , how to make him after his own Image . And since Gods perfection consists in glorifying himself , man can be man no longer , for he can be Gods Image no longer , if he doth not with all his might promote his Creators glory .

This is to make Religion the darling of our Souls , and he answers the great design of his Maker , who takes that care that God may be in all his Thoughts . He that doth so , shews , that he delights in God , and that God hath engrossed his chiefest joy . Then delight in God is come to a just pitch , when the Soul is thus greedy to advance Gods glory , and then the mind doth truly taste , how sweet , and gracious the Lord is , when Gods honour becomes an ingredient into all its designs and purposes .

Take the Wings of the morning , O my Soul , and flie away , that thou may'st be at rest , and think how thy God hath honour'd thee ; How studious hath God been of thy Glory ? How hath he honoured thee by making thee an Angelical Substance , Sublime , and capable of soaring above this trasitory World ? How hath he honoured thee by putting all things under thy feet , and by making thee capable to converse with him , to all Eternity ? How hath he honoured thee , in that he would not trust his Angels with the Charge of making thee , but would frame thee with his own hands , and breath himself the breath of life into thee ? How hath he honoured thee by providing so glorious a Palace , as this lower World for thy residence , and by promising thee a nobler building , made without hands Eternal in the Heavens ? How hath he honoured thee in that he hath charged his Angels to guard thee in thy going out , and in thy coming in ? Nay how hath he honoured thee , in that he hath not spared his own Son , but hath delivered him up to be sacrificed for thy Sin , that thou might'st be capable of being exalted from Earth to Heaven ? How hath he honoured thee by taking notice of thy Prayers , and Alms , and holy Labours , and by rewarding of them with Blessings great and wonderful , and such as thou durst not have aspired to , had not his bounty prompted him to such Liberality ? Hath God so honoured thee , and art not thou obliged to seek his glory ? Hath he glorifyed thee , and is he willing to give thee greater glory , and wilt thou think much of glorifying him ? Behold thy Dignity , behold the Honour God hath laid upon thee , and be ashamed of thy great neglect of seeking his glory . Get up once more , and purifie thy self . Learn to love him dearly . Learn to see him in all things , and then thou wilt long for his goodness , seek his praise , breathe nothing but his honour , and be zealous for his glory .

XIV . Exercise .

To stir up , and to Exercise our Graces , as we have occasion , and to grow stronger in the Grace of God , an exercise commanded , 2 Tim. 1. 6. 2. Pet. 1. 5 , 6 , 7 , 8. 2 Pet. 3. 18. 1 Thess. 3. 12. 1 Thess. 4. 1. By this Exercise I do not only mean , when we are tempted to any sin , to practice the contrary Virtue , a Subject , whereof I have already discoursed in the Eleventh Exercise ; but to become eminent in those Virtues , the seeds whereof lie scattered in our Souls ; it 's not enough now and then to venture upon a single virtuous act , but the virtue must become habitual to us , natural , and easie , and we must learn to harden it into immobility .

My Faith must not only engage me to Praying , and Hearing , but must advance me into a readiness to die with all Martyrs for the least Article , the Church hath taught me upon the Authority of Gods word ; it must raise my Soul to a transcendent love to the Law of God , to an insatiable hungring and thirsting after him , to a mighty delight in his presence , to a sacred grief in his absence , and to resolutions to seale the Truth of God with my own Blood . My Hope must not only make me have a good apprehension of Gods Power and Clemency , but must force me to repose all my Concerns on his holy Providence , make me pray with fervour , and incessantly , and lead me on to trust him in most desperate plunges , make me ashamed , to think , that a Patient , should trust his health with a Physitian , the Covetous his Estate with a Lawyer , the Blind his Life with a Child , or Dog , and that I should not trust my self to the Bounty , and Conduct of him , that hath done all things well , that defends all Creatures even to the Snail , and least root of Grass , defends Serpents , and Crows , and showers down Blessings on his Enemies , and therefore cannot possibly be supposed to forsake those , that hope in him .

My Patience must not only extend to such Wrongs , and Injuries , as do not blemish much either my Fortune , or Reputation , but I must so exercise this noble Virtue , that I may learn to bear , and weather far greater blows , even the Censures of good men , and the contradictions of such , as are Persons of Credit , and Interest ; This grace must be so cultivated , that I may no longer call Afflictions miseries , but donatives of mercy , gifts that come from my deerest friend , God , that means to conduct me to my happiness , I must get up to a higher form in this School , and learn , that I am a Christian not to be Rich , and Pompous , and take my pleasure in the World ( God need not have descended , and shed tears , and blood , and given Precepts for this ) but to bear the Cross , and to become conformable to the Sufferings of Jesus . In a word , I must learn to fear nothing so much , as that God will give over afflicting me .

My Meekness must not only teach me to be gentle to great men , but I must so improve it , that it may appear to all that converse with me ; and I must learn to be meek , even to those , which I have power over , to those which are under my Charge , and whom I could by stripes , and threatnings , force into respect , and obedience ; and when justice and conscience oblige me to punish , even in that punishment , my mildness must be seen . I must learn to be a Lamb , and to imitate the softness of Wool ; for nothing appeases the angry Elephant , as the meekness of the former , and nothing resists the fury of Cannon-shot , like the softness of the other . I must not give over , till I have brought my self to a temper , whereby my passions may be calm , and quiet , and serene , while those about me , and who chide me and are angry with me , make a fearful noise , and are transported with indignation .

My Self-resignation , may possibly serve me to leave my self to the Will and Direction of God in the enjoyment of moderate Prosperity ; but here I must not rest , but advance this Virtue to a far higher pitch , that come what will , whether Weakness , Feebleness , or Lameness , or Agues , or Fevers , or Consumptions , or Falling-sickness , or the Stone , or the Gout , or Poverty , or Nakedness , or contempt , or loss of Friends , or loss of Father , Mother , Children , Sisters , Brothers , Relations , Benefactors , Money , Lands , Houses , &c. I may conform entirely to the Will of God .

My Obedience may lead me to do several things , God hath commanded , but I must drive it farther , and learn to obey God readily , humbly , chearfully , universally , indefatigably , learn to obey him in things that cross my inclination , my temper , my sensual appetite , that are against my profit , my temporal Interest , my honour , and my natural desires , without disputing , evading , or perverting his Commands , and though I apprehend not the reason of his Commands .

My Modesty may oblige me to bashfulness in asking , but I must exercise it into greater perfection , till I hate detraction , shun contention , avoid boasting , keep secrets committed to my breast , fly idleness , watch against imprudence , strive against irreverence , and leave all affectedness .

My Temperance may make me cautious , and afraid of eating , or drinking more than nature requires ; but this is not the only effect it must work in me , but it must teach , and oblige me to go on and avoid curiosity in Diet , Cloaths , and Furniture , and bring me to Self-denial in Sleep , Recreations , Words , Gestures , to ruling of my Affections , and to purifying of my Thoughts , and Imaginations .

My Moderation is not come yet to its full growth , while I do no more , but fear overvaluing sublunary comforts beyond their intrinsick worth , and the end , for which God doth allow them ; but I must make the virtue larger , it must grow in me like the Lillies , and spread its branches , as the Cedars of Lebanon . I must learn to keep my delight , and mirth in outward enjoyments , within bounds . I must learn to moderate my grief , when they are taken away ; in a word , weep , as if I wept not , rejoice , as though I rejoiced not , and buy , as though I possessed not , and use the World , as if I used it not . I must learn to be moderate in my contests with my Neighbour , moderate in my censures , moderate in my passions , moderate in my principles , moderate in my judgment , moderate in disputes about Religion .

My Love to God is but weak , if I only stand up to vindicate his Word , and holy Oracles , assert their Divinity , and their Truth , but I must blow the fire into flames , learn to embrace mean and painful things for God , to bear incommodities in duties with patience , to be undiscouraged in succesless Labours , root out Vice , and plant Virtue in all that depend upon me . My love must be so exercised , till God becomes the life of my Soul , the light of mine eyes , and till I can say , Lord , Here I am , send me , give me Grace to do , what thou dost command , and command , what thou wilt . I am my beloveds , and my beloved is mine ; Let him kiss me with the kisses of his lips , for his love is better than Wine . O , my love , my life , my desire , my delight , my riches , my treasure , my all , my happiness , my hope , my comfort , my beginning , my end , too late have I known thee , too late have I loved thee , O that I had loved thee sooner !

My Charity to my neighbour , is but in its infancy , while I am only civil and respectful to him without prejudicing my self , but it must be exercised , and it will grow large and lovely , extend to his Soul , as well as to his body , teach me to be tender of his credit , compassionate to his calamities , helpful in his distress , to rejoice at his prosperity , to admonish him to holiness , to encourage him to good Works , and to forgive him , even as I hope to be forgiven in the day of our Lord Jesus .

My Repentance must not only fill me with melancholy thoughts , about another life ; nor teach me only to suppress the sins , I have been guilty of ; but I must learn to strike at the root of sin ; it must elevate my Soul , and make it fruitful in all good works , and I must learn to hate sin , as much as I loved it before , and to answer my degrees of sin with my degrees of contrition , and my measure of vanity , with my measure of sanctification and righteousness .

My Redeeming the time must not only make me spend some hours in private devotion , but I must learn to improve opportunities , whereby my better part may be exalted , not to allow my self in idleness , to do that , which is worth spending my time in , not to spend it in sin or satisfactions of the Flesh , to part with vain thoughts and projects , to rise early , if my strength will permit , to be industrious in my Calling , to season my natural , and civil acts , and the Works of my Profession with holy contemplations , to remember , what will stand me in most stead after death , and so to number my days , that I may apply my heart unto wisdom , even unto that wisdom , which consists in Knowing , and doing the Will of God , in procuring Peace , and Pardon , in mortification of our Lusts , and in conformity to Christ's example .

Then I exercise all these Graces , when I work them into greater solidity , of seeble make them lusty , and vigorous , and of fickle , and uncertain , make them fixed , constant , and immoveable , till I come to abound in the work of the Lord Jesus , and into this strength and glory they may be wrought by the assistance of Gods Free and Generous Spirit , who is nigh unto them that call upon him , unto all such , as call upon him in truth . I dislike Ps. 145 18. not the practice of some Christians , that do exercise some particular Grace , more than the rest , and render themselves eminent in it , and make it their chief business to be ready , prompt , and accurate in it , as Gregory the Great , whose excellency lay in entertaining Strangers ; as the pious Lucius of France , who took great delight in visiting Hospitals , and serving the sick with his own hands ; as Tobit , whose Talent lay chiefly in burying Tobit . 1 , 17. the Dead out of Charity ; or as that Lady , Cassian speaks of , who took into Cassian collat. 18. c. 14. her house a wayward , troublesome , peevish , cholerick , poor Widow , that she might become eminent in Patience . Such Exercises I confess are great and noble , and befit the holiness of a Christian ; but yet one particular Grace must not be exercised to the decay of the rest , or with secret hopes , that God , who sees us laborious in one Virtue , will dispense with our neglect of others . I am sensible it is with Grace as it is with Nature , and some Graces as some Actions are more suitable to our inclinations , than others , not but that we are obliged to love , and embrace all , but some our affections are more violently carried out after , than others , as a Father , though he is kind to all his Children , yet by some secret instinct , or Propensity hath a more tender affection to one , than to another , and without all peradventure it is a very laudable and commendable thing , to be industrious in any gracious Work , and Relious Action , but however our inclinations may chiefly run after one particular Grace , the rest also must be duly exercised , and fortified into habit , and a second nature , else we have reason to suspect , that that seemingly holy fruit , is not a Plant of our heavenly Fathers planting , who disperses influences , and assistances sufficient for the growth of every Grace , and improvement of every Virtue in the Soul , and consequently justly expects , that his Vineyard should bring forth sweet Grapes , not some sower , and some sweet , but all sweet , and all pleasing to a spiritual palate , and appetite .

Of the necessity of this Exercise none can doubt , that doth but take pains to read over the several Parables of the Gospel , wherein Grace is compared to Seed , and sure no Gardiner , or Husbandman ever threw Seed into the Ground , but took care , that it might grow , and advance into a Blade , next into an Eare , and in the end into ripe Corn : all the Exhortations , all the Admonitions , all the Counsels , in Scripture , to Stedfastness , and Abounding , and Increasing , and Going on to Perfection , do with one Mouth , and with one Voice , proclaim the necessity of this Exercise . And , O Christians ! if you would know , what it is to recover the great loss you had in Adam , this Exercise will be your Schoolmaster , this will , in some Measure , bring you up to that Innocence , and Perfection he enjoy'd in Paradise ; This will re-entitle you to that Image of God , in which he was at first created ; This will make the Divine Characters which Sin hath blotted , legible again ; This will make the Divine Nature flourish in you again ; Make your Faces shine like that of Moses , when he descended from the Mount : This will set a Beauty on your Souls , fit for God to be enamor'd withall ; By this you will be able to guess at the Glory of the first Creation , and what wonderful Creatures your first Father and Mother were , before the fatal Tree became a Snare to their Appetite : This will make you fit company for your Head Christ Jesus , who therefore gave some Apostles , and some Prophets , and some Evangelists , and some Pastors , and Teachers , even for the perfecting of the Saints , for the edifying of the Body of Christ , till we all come in the unity of the Faith , and of the Knowledge of the Son of God , unto a perfect Man , unto the measure of the stature of the fullness of Christ ; for indeed , this is growing up unto him in all things , from whom the whole body joyn'd together , and compacted by that , which every joynt supplies , according to the effectual working in the measure of every part , makes increase in the Body , unto the edifying it self in love , Ephes. 4. 11 , 12 , 13 , 15.

XV. Exercise .

Every Night before we go to Bed , to call our selves to an Account for the Actions of the Day , and Examine our Hearts , and Lives , how we have discharged our Duty towards God , and toward Man ; An Exercise commanded Psal. 4. 4. 2 Cor. 13. 5. Jerem. 8. 6. This Exercise is the life of all the rest ; and the great reason , Pers. sat. 4. Ut nemo in sese tentat descendere nemo ? sed praecedenti spectatur mantica tergo . why Men make no greater progress in Goodness , is because , they do not study and search their own Lives , and Actions . How should we know , what good we ought to do , except we examine , what evil we commit . The Merchant at night casts up the gains of the day , and if he finds , he hath lost more , then he hath gained , seeks to recover it with the first opportunity . It 's a wonderful thing , we should examine our Servants about trifles , and inconsiderable matters , and leave our selves , about whom Heaven and Earth are concerned , unexamined . A Man tryes the Oxen he hath bought , whether they be strong to labour , or no , and his Horses , whether they will do him service or no , and sees , whether he hath all his Sheep , and whether none of his Cattle be lost ; and shall we be such enemies to our own Souls , as not to see , what condition they are in ?

No Man can be a good Man , that neglects his Exercise , for every good Man must be cautious of offending God ; But How can any Man be cautious of offending him , that doth not search and see , what it is , that doth offend him , and whether his own actions be not the things , that do displease him . Nothing will make a man more cautious , then this frequent calling himself to an account ; and since every rational person , that chuses the end , must necessarily chuse the means also , that lead to that end , it will unavoidably follow , that he that is a good Man , and cautious of offending God , cannot but resolve upon this Self-examination , the great means to arrive to that cautiousness . This was David's practice , and long before him , Isaac , who went every Night into the Psal. 119. 54. Field to Meditate , as we read , Gen. 24. 63. Psal. 63. 6. no doubt , in that Meditation , reflected on the Actions of the Day , that he might Praise God for the particular Assistances , and Influences , he had felt , and for the future watch against the Errors , and Defects , he had been guilty of that day .

Men , to whom the Word of God never Vid. Auton . lib. 10. Sect. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. lib. 8. in Pythag . & lib. 1. in Cleob. & Cicerlib . de senect. Cael. Rhadig . lib. 11. lect. antiq. c. 1. Senec . de Irâ . l. 3. c 36. Animus quotidie ad rationem reddendam vocandua est , &c. Heraclitus interrogatus quid faceret , respondit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . adv. Colot . & Julian . de Cynismo Orat. 1. came , have seen the necessity of this Exercise , and thought , they could not be Men without it ; and , O my Friends ! Can we be Christians without it ? It was one of the Canons of the Pythagorean Discipline , to call to mind what they had been doing in the Day , and sometimes they reflected on what they had done two or three dayes before . This was the Doctrine , and Practice of Cleobulus , and of the Indian Gymnosophists , who strictly enquired , what good they had done in the day time ; And , How like a Christian doth the Noble Seneca speak , when he tells his Friend Novatus , The heart must every day be call'd to an account . So did the brave Sextius , before he composed himself to sleep , when day-light was shut in , he Ask'd his heart , What Disease , what Distemper of Nature hast thou Cured ? What sin hast thou withstood ? Wherein art thou better ? Wrath and Anger will decay , and cool , if thus it be call'd to the Barr every day ; What can be more pleasant , then thus to explore the day ? How soft must that rest be , that succeeds this Examination ! How sweet , how free , how easie must it be , when the Soul is either Commended , or Admonish'd , and a Man is his own Judge , and turnes Critick upon his own Life ? This Power I use , and every day I have Pleadings in my Soul , when the Candles are taken away , and my Wife , knowing my Custome , hath left me to my self . I dive into the whole Day , and measure my Words and Actions over again ; I hide nothing from my self , I pass by nothing that I have said or done , for why should I be afraid of mine own Errors , when I can say to my heart , Take heed , do so no more , I forgive thee at this time . Thus spake the best Tutor of the worst of Princes ; and though a Heathen , yet I do not see , how a Christian could have deliver'd himself better .

It hath been the serious study of Holy Men what Rules they might prescribe to young beginners in Religion to subdue their Sins : Some , as St. Anthony , have advised , to Write down the sins of the day past every night , and so to look them over . Others ( as Zenon ) have directed Men to take a Coal of Fire now and then , and hold it to their Fingers , till they feel the pain , and from thence to conclude , what the Tortures of Hell will be . The Jews talke like Mad-Men , Rabbi Eliezer ben Jacob in Minchah . when they Prate of their Phylacteries , as Amulets against sin , and Preservatives of Vertue . Nothing certainly will do it better , then this dayly Self-examination , for this will bring me to a right knowledge of my sins , set them in order before me , and charge me home , as Nathan did the straying David , Thou art the Man . This word was rash , That thought evil , This action was contrary to the will of God , That was inconvenient , This savoured of baseness of Spirit , and that of Pride ; This Expression was Malicious , and that Gesture proceeded from Ill Will , and Envy , &c. Not a few Men are lost , because they will not know , that many of their Actions , or Words , are sinful , such especially , as fit them for converse with vain People , and render them acceptable to careless , sensual company ; They are content with a General Confession of their Sins , and flatter themselves , that they have done well enough , when they have Confessed that they are Miserable Sinners . In their Devotions they love to dwell on Generals , and shun coming to particular Offences , as a Malefactor doth Self-accusation . Communing with their own Hearts , would unveile to them the particular Errors of their Lives , and would bring them to such a Knowledg of themselves , as would at once Instruct , and Terrifie them ; and were they once acquainted with their particular Miscarriages , they durst not sin against Knowledg , at lest very few would dare to be so bold .

And , as this daily Examination would discover to us our particular Offences , so at the same time it would shew us the multiplicity of those particulars , and the multiplicity would fright us from the Commission , and oblige us to take another course . The multiplicity of our sins would appear so unworthy , so monstrous , so full of Ingratitude , that we should be ashamed to own our dependance upon the Allmighty , and to heap Injury upon Injury , and Offence upon Offence : This would make the Body of Sin look much bigger , then ordinarily it doth , and the vastness of the heap would be a discouragement from Sin , as a Load , which the Porter cannot lift , frights him from the attempt of carrying it .

This Communing with our own Hearts would awaken our Consciences , and they being once awake , would teaze , and haunt , and follow us , and not leave us till we resolve to part with the dearest sins , we have ; There is a mighty difference between a Conscience , that is a sleep , or oppressed with cares , and pleasures of the World , and a Conscience , that 's broad awake . The Conscience that 's husht into a slumber , le ts the Sinner do any thing , he hath a mind to , so much at least , as is consistent with his Honour and Reputation of the World , it will let him lye , swear , forswear , deceive , dissemble , be angry , &c. without contradicting him ; it will let him go to bed quietly , eat and drink , and go into company without molestation , and though he fancies all the while , that his Conscience is at peace with him , yet most certainly , it 's nothing but stupidity , and carnal security , which will end at last in fearful thundring , and lightning ; but a Conscience , that 's awake , will disturb a man in every place , he comes at ; check him , if he doth but look awry , represent to him the mercies , and terrors of the Lord , bid him remember , he hath a Soul to be saved , assure him , that as light as such a sin may seem in other mens apprehensions , it cannot but grieve a Holy God , fright him with flashes of Hell-fire , shew him Tophet afar off , expostulate with him , how he can so much forget himself , as to displease the most lovely , and most amiable being . This Conscience will do , when it hath shook off the chains of slumber , and if this be its nature , and self-examination rouzes it , it must needs follow , that this Communing with our own Heart must be the best preservative against the infection of any sin whatsoever .

The use of this Exercise appears to me so necessary , that I cannot forbear enlarging upon 't , and giving you what Directions I can , for the faithful performance of it , and they are these following :

1. Let it not be done slightly , or superficially , as careless Servants sweep a Room , leaving half of the rubbish behind them . Some Christians there are , who being loath to be miserable hereafter , and sensible , that Christ must be obey'd in every thing , will force themselves to do any thing , they hear , is their Duty ; but they do not properly perform the Duty , but only something like it , that their hearts may not smite them for the total omission . They do it so slovenly , and so overly , that they had as good have left it undone . The shadow of a duty is one thing , and the substantial part of it is another , and he that is expert in drawing the former , is not therefore not necessarily skill'd in the latter . He that calls himself to an account for the sins , he hath committed , and not for the neglects he hath been guilty of , doth the work by halves ; or he that spends only a few transient thoughts upon his Actions , and presently interrupts the Task again with some impertinent business ; or takes a careless survey of his Behaviour and Deportment , and mingles thoughts of the World , or of sensual Pleasure , with those Contemplations of himself , shews he hath no stomack , no desire , no appetite to this Spiritual Food , that the World doth yet engross his desires , and affections , and that he thinks Heaven scarce worth taby violence .

2. When you go about it , go about it willingly , and chearfully , not like men , that seem angry with God , for laying such a yoak upon the neck of his Disciples . I do not deny , but that the Divel and our own Lusts will make Objections against it , plead , that it is not necessary , or that hereby our worldly Profit will be much obstructed , and that we do not read of many Saints , that have used it , and that it is a thing not common , and that we must mind the Works of our Calling , and that sleep will oppress us , if we go about this Work at night , &c. The Devil did never yet let any man go quietly to Heaven ; and therefore such impediments he 'll certainly throw in any mans way , that hath serious resolutions not to neglect it ; but these objections must be couragiously answered , vigorously resisted , and manfully opposed , for the strong man will not leave the house , except you throw him out by force . He that is afraid of discomposing his soft Lusts , and Passions , to be sure can do no good here ; and whatever unwillingness may creep , or steal upon us in this Exercise , our business must be to strive , and pray , and labour hard against it , and to resolve to cross it , whatever it cost us ; Suggestions , that would make us unwilling to venture , must not be dandled , courted , or flatter'd . No , but must be beaten off with a strong hand , and we must not give over till the Exercise becomes delightful to us ; for as it is in the Works of Charity , so in this , God ever loves a chearful Giver . To go about this Work as the Oxe goes to the Shambles , to be forced , and dragg'd to it , as an untowardly School-boy to his Book , to scratch our Heads , when we are to apply our selves to it , and to be drawn to it by fears of Hell , and terrors within , is with the Jews , Mal. 2. 13. To cover the Altar of the Lord with tears and weeping , and crying out , insomuch , that he regards not our offering any more , or receives it with a good will at our hands .

3. Let it be done with an intent to be better . Whatever we do in Religion , this must be our end . He that examines himself at night in course , or makes a formality of it , and hath no real intent to leave , and watch against the sins and neglects , which upon examination he finds in himself , or to become more serious , beats the Air , and what is worse , mocks the Almighty , and takes his Covenant in his Mouth , while he hates to be reformed , as it is said , Ps. 56. 16 , 17. One would think , no man should undertake this Task , but with an intent to become more cautious of sinning , and more watchful against temptations ; yet such is the deceitfulness of our Hearts , that we are apt to fancy , God likes the Duty , and regards not the Effect , as the Harlot , Prov. 7. 14. This day have I paid my Vows , therefore came I forth to meet thee . She made her Vows , and Prayers , not the means , but the end ; Means they are indeed , whereby God would makes us holier ; but he that rests in the means , and goes no further , is like unto a man , that works in a Garden , or Vineyard , and rids no ground ; Labour is the means whereby the Garden is to be manured , and cultivated , that it may bring forth Flowers , Herbs , and Plants , and all manner of pleasant Fruits ; He that doth not make this fruitfulness the end of his Labour , takes pains , but does do nothing .

4. Let it be done with some aggravation of the defects , and errors of your lives ; which you detect by examination . The bare discovery of our neglects , or defects , will signifie little , except they be represented to our minds in such black Characters , as shall work us into detestation . Being drawn at large , and the offences heightned from circumstances , and the defects considered , together with the light , and knowledge we have , with the encouragements , motives , arguments , God is pleased to give us , with the various opportunities we enjoy , with the parts , gifts , abilities , the Almighty hath bestowed upon us ; they will look more big and dreadful , and consequently the sight will make deeper impressions upon us , and engage us to greater care and circumspection . On the other side , where the influences , assistances , helps , and strength , and power , against any sin , or temptation , or any other mercy we have received in the day time , be heightned and made more lively , by considering our vileness , unworthiness , wretchedness , and how undeserved these Blessings are , how they savour of bowels of compassion of Gods Paternal care , and discover Gods unspeakable love to his poor Creatures , and his immense liberality to Wretches , that have deserved his anger and fury , and indignation ; the Heart will be more taken with them , and engaged to a more servent love to God , and to greater alacrity to run in the way of his Commandments .

5. Those that have Families , let them by all means exhort their Children , and Servants to this Exercise . Those I mean which are capable of it . And they are capable of it sooner , than we aware , especially if we do entice them to it by Rewards , and Promises , till custom hath made it pleasant , and then they will desire our approbation more , than our recompence . This is certainly part of that walking within our houses with a perfect heart , which David makes the necessary qualification of a good Housekeeper , Ps. 101. 2. Goodness is ever communicative , and no man loves God truly , that doth not desire others should love him , as well as himself . It is the nature of true Devotion , to be active , and zealous to make Proselytes , and indeed where the heart is enamour'd with Gods Beauty , and Excellency , it is impatient , till it brings others into a relish , and liking of it . If this Communing with our own hearts be profitable to our own Souls , why should it not be so to the Souls of persons committed to our trust ? If we think it necessary to our Salvation , shall we think , those under our Charge may find out another way to Heaven ? If we look upon it , as a sure Preservative , to guard us against Sin , shall we leave those , whose Souls , as well as Bodies , we are to provide for , to secure themselves against Sin , as well as they can ? These are absurdities , which a Christian must not be guilty of , except such Christians as the Angel of the Church of Sardis was , who had a name , that he lived but was dead , Rev. 3. 1.

6. Take such a method in this daily Self-examination , as is most easie and natural . Either proceed directly to contemplation of your outward , and inward man , or lay the Decalogue before you , or make Christ's Sermon upon the Mount the Rule of this Exploration . I will touch upon each of these Methods , and leave it to your discretion , to take , which you please . Indeed we should not need to descend to such particulars , had we to deal with men that were in love with Religion , and would apply general things to themselves , think themselves concern'd in every Lesson , that 's deliver'd in publick ; and when they hear Sinners reprov'd and condemn'd , cry with the Disciples of our Lord , Master , is it I ? But our Business for the most part being with men , who like wanton Children will scarce eat the Meat , that 's cut for them , and are so choak'd with the Cares and Riches , and Enjoyments of this World , that the loudest Thunders of God make no impression on them , and fancy , because they are not particularly named in the Bible , that therefore the Commands there given , do not belong to them , we are forced to make the way , they are to walk in , as easie as we can ; remove the Stones out of it , and tell them every step of the way , in hopes , that all these pains may work upon their good Nature , and oblige them to break loose from the Kingdom of Sin and Darkness And therefore ,

1. If the Actions and Motions of our outward , and inward man be made the Rule of this Daily Self-examination , the particular questions , that must be proposed to our Hearts , at night , must be such as these : To begin with the Senses ;

As for the Ear ; Have not I this day heard some ill , immodest , unsavoury Expressions used by others , and hath it been a grief to me , hath it been a trouble to my Soul , to think that my God was abused and dishonoured by it ? Have not my Ears been open to corrupt , and vain communications ? Have not I been tickled with some obscene , or filthy Story , I have heard ? Have I heard my Neighbour reviled , or ill spoken of , and have I done the duty of a Friend , and justified his innocent Behaviour ? Have I heard this day of any undecent deportment of any of my Family , and have I reproved them for it , or admonished them to amendment of life ? Have not I been pleased with the Commendations I have heard men pass upon me , and hath not their applause tempted me to vain-glory ? Have I heard of losses I have had , with Patience ? Have I heard a man speak disgracefully of me without being enraged at the Calumny ? Have I heard men entice me to sin , and have I abhorred the invitation ? Have I heard men , Swear and Curse , and have I been concern'd at the greatness of their Sin ?

On the Lords day especially ; Have I heard the Word this day with seriousness ? Did I come to Hear with Resolutions to Practice , what I heard ? Was my Heart affected with the happy Message of Grace and Pardon ? Was not I more taken with the Ministers delivery , than the great things he spoke of ? Was it custom that obliged me to go and hear , or was it a fervent desire to be edified , and built up in my most holy Faith ? Do I feel in my self any Purposes at this present to do as I have been advised to day ? Did I prepare my self for hearing the Word by suitable Thoughts , and Contemplations of that awful Majesty , before whom I was to appear ? Did I feel any heat in my Hearing which was ready to consume the Straw , and Stubble of my carnal Affections ? Did I find any sweetness in the Word of God , I heard to day ? Was my heart ravisht when I heard the joyful news of Christs Redemption to day ? Was my Soul affected with the love of God , when I heard it described to day at the Receiving of the Holy Sacrament ? Have I done my duty at home ? Have I made my Servants and Children hear , what the Lord their God requires at their hands ?

As for the Eye ; Have I this day lifted up mine Eyes to Heaven , and taken notice of Gods Providences ? Have not I fed mine Eyes with some unlawful Spectacle ? Have not I seen men sin , and laught at it ? Have not I beheld immodest Actions , and been delighted with them ? Hath not the sight of such a Vanity , transported me into admiration of it ? Have I read a Portion of the Holy Scriptures to day , and remembred to apply the things , I read of , to mine own Conscience ? Have I been enflamed with the goodness of the men I have read of ? Have the Duties and Precepts I have read caused in me a willingness to perform them ? Have I beheld the Finger of God in the Blessings , I have received to day ? Have I taken notice of Gods goodness to me , and mine , and stood amazed at it ? Have I look'd upon the Works of God to day , upon Trees , and Herbs , and Flowers , and admired the Wisdom , Glory , and Bounty of God ?

As for the Tongue , and Lips ; Have I wilfully spoke evil of no man to day ? Have not I rendred Railing for Railing , and Threatning for Threatning ? Have I been careful to drop something of God in the company , I have been in ? Did not I Eat and Drink to day , more to please my Appetite , then to repair the decay'd strength of my nature , that I might be more serviceable to God , and my Neighbour ? Did I take occasion to speak of something , that 's good at my Table ? And when I craved a Blessing , was not my mind more intent upon the Meat before me than on the Great God above me ? Have not I been intemperate to day ? Did not I Eat , and Drink more than Nature required ? Have I Pray'd with my Family to day , and did that Prayer proceed from an humble sense of our Spiritual Wants , and Necessities ? Have not I said something , whereby my Neighbour might suffer in his Credit , and Reputation ? Have I dropt never a Lye in my Shop , or Trade , or in company , either in Jest , or for some Advantage , or to please Men ? Have not I rashly made , or falsly broke a Promise ? Have I in my Addresses , and Answers , shew'd all Meekness unto all Men ? Have not I talk'd Surly , or Proudly to a Man because he was Poor ? Have not I disdain'd to speak to him , because he went in Rags ? Have I avoided foolish Talk , and when I have been tempted to break a Jest , which was either Smutty , or might be some way prejudicial to my Neighbour , have I suppressed it , and been more ambitious of being Grave , and Modest , than of the Reputation of being Witty ?

As for the Hands and Feet , whereby the Scripture usually expresses Mans actions ; Have I been diligent in the Duties of my Calling to day ? Have I defrauded no Man , deceived no Man ? Have I dealt uprightly and honestly with all Men ? Have I shunn'd that company , which I was afraid would draw me into Sin ? Have not I complyed with some sinful Action of the Company , I have been in ? Have I some way or other shewn my abhorreney and detestation of their Sins ? Have I really endeavour'd more to please God than Men ? What good have I done to day ? Have not I taken more pains , and care to dress my Body , than I have done to beautifie my Soul ? Have not I been more curious about my Cloaths , than about my Graces ? Have not I been more careful to make my Face pleasing to Spectators , than I have been to approve my self to God ? Have not I lost somewhat of the Life of Religion , by going into such Society ? Have not I spent my time in idleness ? Have I taken care to spend it for Eternity ?

As for the Mind ; Have I endeavour'd to disposses my Mind of Evil thoughts to day ? Have I called in Pious and Spiritual Reflections ? Have I resisted Wandring thoughts in Prayer ? Have not I suffered worldy thoughts to eat out the virtue of my Prayers ? Have I in my supplications represented to my Mind , Gods Greatness , Goodness , Majesty , and Holiness ? And was I sensible of my Spiritual Wants , and Necessities all the time ? Have I been much in holy Ejaculations to day ? Was God first and last in my thoughts , when I Waked this morning , and went to Rest last night ?

As for the Conscience ; Have I made Conscience of the least Sins to day ? Have I conscientiously discharged the Duties of my several Relations ? Have I done , as a person , in such a Relation would , and should have done ? Have I made Conscience of doing a thing , which I have either known , or feared to be a Sin ? Have not I made light of Sin ? Have not I laught at those Sins , I should have Mourned at ? Have I been concern'd at other Mens Sins , as well as at mine own ?

As for the Passions and Affections ; Have not I given way to the Workings of Pride , and Anger to day ? Have not I been angry with my Neighbor without a Cause ? Have not I in a Passion given men ill Language ? Have not I said that in my Wrath , which now I wish I had not ? Have not I been fiery and hot upon very slight and trivial occasions ? Have not I mistrusted Gods Providence ? Have not I been more careful about making provision for the Flesh , than about enriching of my Soul ? Have not I found greater joy in temporal , than in spiritual Blessings ? Hath not such a vanity , such a Present , such a Gift affected , and ravished me more , than the news of Gods Grace , and Pardon , and the influences of the Holy Ghost ? Have I watcht against Wrath and Envy , and Malice , and immoderate Grief , and carnal Mirth ? Have I got ground of such a corruption ? Have I been better to day , than yesterday ? Have I serv'd God without distraction , more to day , than I have done formerly ?

Such questions as these you may put to your Hearts , if you mean to take your outward and inward man into consideration . But then ,

2. If you had rather make the Ten Commandments your Rule , the Account may be taken in this manner . As to the First Commandment ; Have not I this day confided in the Creature more , than in the Creator ? Have not I been wilfully ignorant of some Truth , that hath been brought to my Ears ? Have not I despised God , by rejecting some motions of his Holy Spirit ? Have not I lived to day like a Man , that doth not believe the Promises , and threatnings of God ? Have not I doubted of some Truth revealed in the Word of God , or lived as if I had doubted of his Providence ? Hath my Faith been lively this day ? Did not I sink into carnal Security ? Have I exercised my Hope in God ? Have I expressed my love to God to day ? Have not I loved some outward thing more than God ? Hath not my love to God been in words only ? Hath it discover'd it self in actions ? Have I desired to be at peace with God , and to be united unto him more ? Have I done nothing , that hath savour'd of hatred or contempt of God ?

As to the Second Commandment ; Have I feared God to day , and have I feared him more , than all the men , I have had to do with ? Have I been very cautions of offending him ? Have I abhorred the motion , when I have been tempted to any Evil ? Have I obeyed God in sincerity ? Hath there been any known Sin , that I have not shunn'd , or hath there been any known Duty , which I was not more forward to perform , than to omit ? Have not I exalted my self , or thought my self better than my Neighbours ? Have I given God all the Glory , and have I spoke very modestly of my self ? Have not I been peevish and impatient , under such a Providence , that hath crossed my Designs ? Have not I indulged my self in Hypocrisie ? Have I been more desirous to be , than to seem good ? Have I given God that Worship to day , which is due to him ? Have I prayed to him in Truth , and praised him with joyful Lips ?

As to the Third Commandment ; Have not I this day neglected an opportunity of giving good Counsel , and Advice to men , related to me ? Have not I shunn'd discourses of God , and Holiness ? Have I admired , and adored Gods Holy Attributes ? Have not I broke forth into rash Oaths ? Have not I been ashamed of standing up for the Glory of Gods name ? Have I trembled to see God abused ? Have I shew'd Courage and Resolution when I have seen , or heard my God dishonour'd ? Have not I scandalized some Persons by my Actions ? Have not I abused my Christian Liberty ? Have I magnified Gods Mercies , and dared to own God in the Blessings I have received ? Have not I extenuated , or denied Gods Mercies ? Have not I neglected the Gifts of God , that are in me ? Have not I by my lukewarmness betray'd Christ's Cause ? Have not I neglected my Duty of Prayer upon the account of some Wordly Interest ? Have not I begg'd of God things , contrary to the Will of God ?

As to the Fourth Commandment ; which doth in a special manner , respect the Lords day : Have I gone this day with joy into the House of God ? Have I heard the Word , and treasured it up in my Heart ? Have not I aimed more at the information of my Judgment , than at warming my Affections ? Was it Curiosity , or Piety , that led me to the Temple ? Have I gathered my thoughts together in the publick Prayers of the Church , and hath my Heart and Desires gone along with the Supplications , the Minister of God put up to Heaven ? Have not I thought of my Trade , and Farms , and Oxen , while I have been repeating the words after Gods Minister ? Have I meditated , and bid my thoughts fly up to Heaven to take a view of my Eternal rest ? Have I Read in private ? Have I called my Family together , read to them , instructed them , made them give me an account of what they remember ? Have not I preferred my Worldly profit to day before my Duty ? Have not I stayed away from the publick Worship of God for wordly Gain ? When I received the Holy Sacrament to day , were my thoughts fixed on the Cross of Christ ? Was my Soul affected with the Mystery of Gods love ? Did my Sins grieve me , when I beheld Christ Crucified ? Did the sight of Christs Crucifixion fill me with indignation against my Sins ? Did it fill me with serious deliberate Resolutions to watch against them ? Did it fill me with Praises and Adorations of the stupendious Humiliation of the Son of God ? Did it make me resolve to imitate him in his Holiness ? Have I according to the Apostles Command , laid in store , as God hath prospered me the foregoing week ? Have I laid aside somewhat of my Gain for Pious uses , to give to them , that need ? Do I respect Gods Ministers ? Do I love them ? Do I communicate to them , that teach in all Good things ? Do I forbear with their infirmities ? Do I obey them in things that tend to my Salvation ? Do I give them that , which is due to them ? Am I kind as well as just to them , especially to those , who faithfully labour in Gods Vinyard ?

As to the Fifth Commandment ; Have I acted this day as a Father , as a Mother , as a Master , as a Mistress , as a Magistrate , as a Tutor , as a Son , as a Daughter , as a Servant , as a Subject , as a Pupil , as an old Man , as a young Man , as a Husband , as a Wife , as a Minister , as a Hearer , as a Maid , as a Widdow , as a rich Man , as a poor Man , ought to act , and as they are commanded by the Holy Ghost to act in their several Stations ? Have I been thankful for Kindnesses shew'd me ? Have I kept my due distance to my Superiours ? Have I been officious to my Equals , kind to my Inferiours ? Have I studied gravity in Words , Actions , Gestures , and Postures , and Behaviour ? Have not I spoke Evil of Dignities ? Have not I been a Respector of Persons ? Have not I connived at Sins in my Children , or Friends , which I have reprov'd in a Servant , or one in a low Condition ? Have not I been negligent in providing for my Family ? Have not I spent that time in idleness which should have been spent , in working in my Calling ?

As for the Sixth Commandment ; Have I been just in all my Dealings this day ? Have I hurt no body in Word , or Deed ? Have I moderated mine Anger ? Have I been easily reconciled to persons , that did offend me ? Have not I studied Revenge ? Have I look'd up to Heaven , when I have been reproach'd , and minded the Supreme Cause , that suffered this reproach to fall on me for my Sins , more than the Instrument , or Person that abused me ? Have I been willing to decede from mine own right , for peace , and quietness sake ? Have not I been Cruel , Harsh , Morose , Ill-natur'd to Men ? Have not I begun a Quarrel , or encouraged it , when it was begun ? Have I been sorry and troubled for any injury , that hath been offer'd to my Neighbour ? Have I been compassionate , tender-hearted ? Have I discharged the Duty of a Friend to those , whom I have made believe , that I was their Friend ? Have not I pretended Friendship , when I had no love for them ? Have not I dissembled with men , flatter'd them , given them fair words , when in my Heart I hated , or despised , or undervalued them ?

As for the Seventh Commandment ; Have I maintained Chastity this day ? Have I watched over my Thoughts , Inclinations , and Desires ? Have I abhorr'd all obscene , filthy , and impure Communications , and Actions ? Have I been very moderate in my Eating , Drinking , Recreation , Cloathing , and Desires after these outward Comforts ? Have I dash'd all evil Concupiscence in my Soul in its Birth , and when first I felt it stirring ? Have I been troubled , when I have heard of the Adulteries , Fornications , and Lasciviousness of other men ? If I met with any immodest , or undecent Sight , did I turn away mine Eyes , and impregnate my Mind with Arguments , and Reasons against any sinful complacency ?

As for the Eighth Commandment ; Have I come justly by those things , I have gain'd this day ? Do I possess nothing , that hath been got by Deceit , or Oppression ? Have I been faithful to my Trust ? Have not I suffer'd my Neighbour to be wronged , when I might have prevented it ? Have not I been guilty of Covetousness ? Or have not I been guilty of another Extreme , which is Prodigality ? Have not I thought much of giving something to the Poor , while I have spared no cost to adorn my Back , and feed my Belly , considering the Plenty God hath given me ? Have I been Hospitable and glad to feed some Stranger or poor House-keeper at my Table ? Have I not spent Money upon my Sin , and Pride , or Wantonness ? Have not I consented to another Mans Injustice ? If I have wronged , or deceived my Neighbour , am I willing and ready to make restitution ?

As for the Ninth Commandment ; Have I spoke nothing but Truth to day ? Have I kept my word to day ? Have I perform'd what I promis'd either to God or Man ? Have not I by Equivocations , Palliations of Sins , and Mental Reservations sought to put a Cheat upon my Neighbour ? Have not I been voluntarily ignorant of such Deceptions ? Have not I reported things for certain , which at the best have been but doubtful ? Have not I been peremptory in accusing my Neighbour of an Error , when nothing but a conjecture , or surmise rais'd the Accusation ? Have I been candid , and open-hearted in my Dealings ? Have not I betray'd the Secret of my Friend ? Have not I been wavering in asserting the Truth ? Have not I been very forward to censure others ? Have I been silent , when I have had no certain knowledge of things , and have I been willing to be better inform'd by others ? Have I patiently heard , what men could say for themselves ? And have not I given Judgment before I have heard the Cause ?

As for the Tenth Commandment ? Have I been contented this day with that condition God hath allotted me in this World ? Have not I grumbled , and repined , that God hath not provided so well for me , as he hath done for others ? Have not I been wishing , that I were in such a rich mans Case , or that I had such a Estate , as my Neighbour hath ; or that I had such a House , such Means , such Accommodations , as he is Master of ; that I had as little to do , and had as plentiful a Table , and as prosperous a Life , as he is blessed withal ? Have my Desires kept within their bounds , and have not I been ready to determine , what State , and Condition , is fittest for me ? And have not I thought my self wiser than God , in fancying I might have done better in another State of Life , than that he thought fit to place me in ?

3. In the same manner Christ's Sermon upon the Mount may be laid before us , and our Hearts called to an account by such Queries as these ; Have I this day exercised any Poverty of Spirit ? Have I entertained low and humble Conceits of my self ? Hath my Heart been very indifferent as to these outward Conveniences , and unconcern'd whether I have much of this Worlds Goods or no ? Have my Sins been a grief or trouble to my Soul ? Have they made me take on and mourn , because I have offended , a tender Father , a gracious God , a merciful Redeemer ? Have I studied Meekness , and Gentleness in my Answers , and Actions ? Have I felt a mighty hunger , and thirst after Righteousness in my Soul ? Have I had an opportunity to shew myself Merciful ; and have I embraced the opportunity ? Have I look'd to my inward man , and indeavour'd to purifie my Thoughts , Desires , and Inclinations ? Hath my Heart gone along with my Prayer ? Have I studied sincerity in Devotion , sincerity in my Dealings , and sincerity in all my Speeches ? Have I carried my self peaceably ? Have I given no just occasion to my Neighbour to quarrel with me ? Have I , to the best of my skill , and power , promoted peace among dissenting Brethren , if I have met with any such ? Have I exhorted them to love , to kindness , to mutual forbearing one another ? If I have heard any person speak evil of me , because of my Conscientiousness , have I rejoiced at it ? Have I by my good example , endeavoured to keep my Neighbours from sinning ? Have I been ready to give good Counsel to people , if they have desired it , and God put an opportunity into my hand ? Have I made the lesser Commandments my Rule , as well , as the greater ? Have I been afraid of calling my Neighbour Fool ? Have I been cautious of giving Men any Nick-names ? Have I been easily reconciled , if Men have been sorry for their Fault ? Have not I cherish'd any unlawful Lust or Desire after Man , or Woman ? Have I shunn'd the occasions of such sins , as I am very prone too ? Have I contented my self in my common discourses with bare assertions , without vehement Asseverations ? Have I cross'd Flesh , and Blood , when I have found an unwillingness upon my Spirit to do a Duty , and done more , than God's Spirit did at first prompt me to ? And if any of my Neighbours hath desired me to do him a kindness , and I have been loath to do it , have I to cross that unwillingness , done him a double kindness ? How have I behaved my self to them , whom I have lookt upon as mine Enemies ? Have I pray'd for them ? Have I forbore to speak ill of them ? Have not I remembred the Injury , and withdrawn my self from doing that good to them , which I might have done , and they desired me to do . ? Have I done more than others ? God hath blessed me with greater Mercies , than he hath done some of my Neighbours , have I endeavour'd to go beyond them in Goodness , as I do excel them in outward advantages ? Have I given some Alms to day ? And have not I boasted of my Charity to others ? Have I been contented with Gods knowing of it ? Have not I been desirous others should know , what I do as to that Point ? Have I pray'd , and when my door was lockt , and any person knockt , while I was at Prayer , have not I broke off my Prayer , and open'd the door , and been more concern'd for Men , and the World , than Gods Glory ? When I have fasted at any time , hath not my Fast , been a Mock-fast , and have not I upon the Credit of such a Fast , allowed my self greater liberty in sinning , and minding vanity ? Have I acted like a person , that believes I am of greater Worth , than many Sparrows , and if God provide for them , that he will provide much more for me ? Have I entirely relied upon God in the use of lawful means ? Have not I tormented my self with Cares , and Carkings , about a Livelihood ? Have I taken notice how God takes care of Beasts , and Fowls of the Air ; and from thence taken occasion to strengthen my Faith ? Have I made it my first and chiefest Business to secure Gods Kingdom , and its Righteousness ? Have not I rashly judged , and condemn'd my Neighbour to day ? Have not I spent my time in tittle-tattle , and of what this , and of what the other Man or Woman doth ? Have I minded mine own Errors more than my Neighbours ? Have I been more sollicitous to reform my self than others ? Have I ask'd , and begg'd , of God Spiritual Blessings with greater earnestness , and importunity , than Temporal ? Have I done by my Neighbour , as I would be done by ? Have I walk'd very strictly , and circumspectly ? Have I been very Conscientious in my ways , and been afraid of the very appearance of Evil ? Have I given demonstration of the sincerity of my Faith by my Works , and hath my outward Conversation been suitable to my Profession ? Have I been a practical Christian , and hath the Will of God been the Rule of my Life , and Conversation ?

And these are the Methods I thought fit to offer to your choice in this daily Self-examination , or Communing with your own Hearts ; Which Method soever you chuse , I doubt not , but by the Blessing of him , who sees your Works , it will have the same effect upon you , it had upon David , whom it obliged to turn his feet unto Gods Testimonies . Methods Ps. 119. 59. are various , and differ according to our several apprehensions of things , and one may be easier and more agreeable to us than another ; But whatever Method we use , it matters not much , so the chief things are but examined , which ought principally to be reflected on .

A mighty sense of the necessity of this Exercise , will soon dictate Methods to a Soul , that is sollicitous concerning it : Where different ways lead to a Town , though one may be a nearer , another more about , yet if the several Parties meet in the Town at last , it 's well enough ; So here , let this Communing with our own Hearts , be in what method it will , if it do but produce the Effects , it should do , it is commendable , and acceptable to Almighty God .

Nor is it necessary , that this Exercise must necessarily be perform'd at night . He that finds himself fittest , and freshest , for it in the morning may call yesterdays Actions to an account at that time , and expect the same profit , and advantage by it ; Some Christians are so watchful and jealous over their Thoughts , and Words , and Actions , and Desires , that this Self-examination is their constant attendant , wherever they go ; and they have got such a habit of it , that whenever they think , or speak , or act , they immdiately bring all to this Touch-stone , and weigh it in this Ballance ; they have a Scheme of the Will and Precepts of God in their Minds ; and if any Action of theirs chance but in the least to clash with Gods Will , their Hearts presently smite them ; they are presently aware of it , and they cry presently , Lord , be merciful unto me a Sinner ! And such persons need not tye themselves exactly to an hour either morning , or evening , who do nothing else in a manner , but examine themselves all day .

And now what Arguments , what Motives , what Incentives , shall I give you to oblige you to venture on this Exercise ? God saw how necessary , how expedient it was for your Souls , and therefore commanded it . He that sees all things , saw , how this would make you like Trees planted by the Rivers of Waters , which bring forth their Fruit in due season , and therefore spoke the Word and order'd it ; yet Good God! How loath are the generality of you to learn this Lesson ! How like Brutes do many of you go to Bed , without any consideration , without any reflexion , without asking your Hearts , whether you have done good , or evil ! You sin and are not concern'd at it , you run on in your Errors , and feel no compunctions ; you offend God , and do not tremble at it ; you wrong your Souls , and are not troubled at it , and all , because you will not come to this Self-examination at night . What makes you so backward to this Exercise ? What makes you go to it , as Malefactors do to the place of Execution ? What makes you shun this Watch-tower , as if it were as bad , as the Valley of Hinnom ? You are sick , desperately sick , why should you be loath to know it ? God tells you , that you are sick , the Ministers of the Gospel tell you , that you are sick , your own Consciences tell you , that you are sick , the Word tells you that you are sick , and is it not worth enquiring , whether you are so or no ? What , if it should be so ? Do not you deserve to die , that will not understand , or be sensible , that a mighty Distemper is upon you , a Distemper that will certainly kill you , if not prevented ? Had not you better believe God , who cannot fright you with Bugbeares , and believe your Ministers , that seek your welfare , and your Consciences , that wish , you may be happy , and the Word , that would open your eyes , than a few Lusts that care not what becomes of you , after a few years Revelling here ? The Exercise , I exhort you to , is so rational , that one would think Motives are altogether needless ; yet to prevent that Plea , that you know not , why you should discommode your selves in this manner :

1. This is exceeding profitable Work ; Profit is a mighty bait to you in other Concerns , and why can it not be so here ? Yes , I know the reason , it would move , and persuade you as much in the case before us , if you could grasp , and feel the Profit ; However , you believe , you have Souls , as well as Bodies , and since you grant , your Souls do not stand for Cyphers , sure , you must allow , that the Profit , your Souls receive , is of moment , and deserves to be look'd after ; and the profit , this Exercise yields , is this , It makes you acquainted with your selves , Alas ! What doth it signifie to be acquainted with your Estates , with the number of your Houses , with the number of your Sheep , and Oxen , with your yearly Rent , and what is like to come in from such a place , and what is likely to come in from another , how many Trees are upon your Grounds , and what Portions you are able to give with your Children , while you are unacquainted with your selves ? This Self-examination will tell you , what it is that aileth you , what you may trust to , what the bent and byass of your Hearts is , what is in the most secret recesses of your Souls , whether God be in you , and whether you are guided by his Spirit , or whether Satan have taken possession of you , whether you are in a safe , or dangerous state , where you are defective , where you fail , and where you do amiss , what hopes you have , and whether those hopes be well grounded , whether your Faith be Gold , or Dross , whether you have a share in the Benefits of Christ's Death , and Passion , what God hath done for you , whether he hath manifested himself to you , what power he hath given you , what influences he hath imparted to you , what degrees of holiness , what joy , what comfort , what peace he hath communicated to you , what corruptions you must chiefly pray against , what temptations you must watch against , what sins are most likely to eclipse your glory , what are the fittest means to mortifie your Lusts , where your weakness lies , where you lie most open to the Devils assaults , where you must fortifie your selves , &c. All this you may come to know by means of this Exercise ; and if a General think it profitable to know the number of his Soldiers , that he may sit down , and consult , whether he be able with Ten thousand to meet him , that comes against him , with Twenty thousand ; if a Master of a Family think it profitable to know , what persons there are in his house , how many , and how qualified , that he may proportion his Expences to their number ; if a Tradesman think it profitable to know , what Goods , there are in his Shop , what Commodities in his Ware-house , that he may gratifie his Customers ; if the Artificer think it profitable to know the motions of the Clock , he hath made , that he may be able to mend it when out of order ? if a Farmer think it profitable to know , what Corn there is upon his Ground , how his Barns are stored , and whether his Fruit will turn to account or no , that he may set such Prizes on it , as it deserves , certainly a Christian must needs think it profitable to be acquainted with himself , for hereby he may prevent the day of Clouds and thick darkness , and move God to repent himself of the evil , which he hath said , he will do unto him , and do it not .

To know the Motion of the Sun and Moon , and Stars , is not so profitable , as to know my self , and to be sensible of mine infirmities , gives me far greater light , than if I were skill'd in all the virtues of Plants and Shrubs , and Minerals . If I know my self , I take the readiest way to know God too ; and we are assured , that to know him , and Christ , whom he hath sent , is to have eternal life .

The Heathens had reason to cry up Chilon , for making this the principle of all Virtues , Know thy self ; and indeed , he that cares not for knowing the constitution , and complexion of his inward man , is a Sot , and weake . in his Intellectuals , than Thales , who while he was poring on the Stars above , fell into a dangerous Pit below ; Had a man read all the Books in the World , and yet took no account of himself , in Gods sight he would pass for a very ignorant man , and the day of Judgment would find him a Fool , though he had been Keeper of Ptolomy's Library . St. Bernard saith most truly , Let thy Meditation , and Contemplation begin Bernard . lib 2. de Consid. ad Eugen. Pap. at thy self . Be not searching in vain into things without thee , while thou neglectest thy self . If thou art Wise , thou loosest thy Wisdom , if thou art a Stranger to thy self ; and though thou knowest all Mysteries , the Secrets of the Earth , and the deep things of the Sea , while thou art unknown to thy self , thou art like a Man , that builds a House without laying the Foundation , and instead of erecting a Fabrick , prepares for ruine , and destruction . Whatever thou erectest without thy self , will be but , like a heap of dust , which the Wind will soon scatter , and disperse abroad ; but learning to know thy self , thou drinkest of thine own Fountain , and this is to sit down in the lowest place , that thou may'st be exalted in due time .

2. Where men dare be so just , and kind to themelves , as to Commune with their own hearts about the Words , Thoughts , and Actions of the day , there they discover , that the Word of God is fallen on good ground , and that they do receive it in a good and honest Heart , and keep it and bring forth Fruit with patience . Upon this qualification depend all the Blessings of the Bible . No man must ever hope to be saved , that is not wrought upon by the Word of God , where this makes no impression men are given up to hard hearts , & reprobate Minds .

Because thine Heart was tender , and thou didst humble thy self before God , and didst rend thy Cloaths , and weep before me , I have even heard thee also , saith the Lord , 2 Chron. 34. 27. Self-examination is a Testimony of a tender Heart , of a Heart that believes , and trembles , of a Heart , that takes notice of what God saith in his Word , and receives it with veneration , of a Heart , that is sensible , that God's Promises and Threatnings will certainly be fulfill'd , and accordingly fears , and hopes , and acts , and ventures , and follows the Lamb , whethersoever he goes .

3. That common Argument , Men alledge , as a discouragement from this Exercise , I must use here , as a powerful Motive to oblige them to this Self-examination ; The Devil hinders them , and disswades them from it , they cry . But because he doth disswade you , therefore you have reason more vigorously to apply your selves to this Exercise ; for he would fright you from it , but that he sees it will certainly make you leave his Kingdom . As some in Nero's time who persecuted the Christians , said , That the Christian Religion , could not but be good , and wholesom , and excellent , because so wicked a man , and so great a Monster fought against it ; So this Self-examination must needs be an excellent thing , because the Devil uses so many stratagems to oppose it . His business is to ruine Souls , as ours is to save them ; and there must needs be something more , than ordinary in this Duty , because he throws in so many Impediments , and Remora's to put a stop to this advantageous Exercise .

4. Happy the Man , that is not afraid of judging himself , that can look into this Glass , and is not ashamed to see his own Deformity , nor ashamed to behold what manner of Man he is ; this is the Man of whom the Son of Man will not be ashamed before God and his holy Angels : He that loves to look upon himself , shall see and taste , how Sweet , and Gracious the Lord is . O how much safer is it to let our Children , I mean our Thoughts , and Words , and Actions , pass through this Fire now , than to leave our selves altogether to the Judgment of God in the last day ! By being our own Judges now , we may prevent the severity of the Judge of Quick , and Dead , in that day . By judging our selves every day , the strength of our Souls is renew'd , our Minds get new light , our Affections new encouragements , our Hearts new motives , and our inward Man new Arguments to shake of the clogs of Sin , and of a deceitful World .

God who cannot Err , and can sooner cease to be , then do any thing , that is amiss , yet had no sooner finished any of his Works , in the first Creation , but examined , and considered them immediateately , which makes Moses take notice , that God saw , that it was Good , no doubt , to shew us an example ; When the Lord Gen. 1. 10. Jesus shall one day appear in Robes of Coelestial Light , and sit on the Throne of his Glory , and summon the careless World to come to Judgment . O how chearfully will the Man , that now sits Judge upon his own Actions , be able to present himself before that Dread Tribunal . His Heart will not suggest to him such fears , and terrors , as the Man will find , who hath not thought this Exercise worth his care : He will be able to look upon Christ as his Father , as his Friend , as his Advocate , as his Intercessor , as his Mediator , that will stand between him , and Gods anger ; his Conscience will bid him take courage , and lift up his eyes with joy , because his Redemption draws nigh . This must needs be so , for we are told by the Apostle , If we would judge our selves , we should not be judged of the Lord , 1 Cor. 11. 31. To judge our selves is to walk after the Spirit , and to mind the things of the Spirit , and we know , there is no condemnation to them that are in Christ Jesus , who walk not after the Flesh , but after the Spirit , Rom. 8. 1. when thus we call our selves to an account , we act like the Children of God , ●●●e Children , that are afraid of offending their Heavenly Father , and if Children then Heirs , Heirs of God , and Joint Heirs with Christ , Rom. 8. 17.

And these are the constant , daily , and standing Exercises which a Man , or Woman that names the Name of Christ , must necessarily apply themselves to , if they will not rest in a form of Godliness , and delude their own Souls ; Christianity is no idle Calling , and they that stroak themselves for being Christians , and sit with folded Arms and yawn , and stretch themselves upon their Couches , have learn'd their Divinity of the Devil . Work hard is the Christians Motto , and there is nothing implies a greater contradiction than Idleness , and Christianity . Shall any man talk of Ease , and Softness , that in his Baptism hath vow'd himself to a continual Warfare , and engaged himself to fight under the Banner of Jesus ? The time of rest is to come , the present time is designed for Labour , and Vid. Chrysost. in 2 Epist. ad Timoth. Hom. 8. Trouble . A Christian must not look for rest here , God hath promised him no such thing , till he comes to Heaven . Nothing in Nature is idle , and shall a Christian be the only idle thing in the World ?

I know there is no man but finds some Business or other to divert his Thoughts , but in vain , Sirs , do you talk of Business , while the Business of your Souls lies at six and sevens . No Worldly Employment deserves the Name of Business in comparison of this , we speak of . These Exercises are the Business , we come into the World for , and he is idle , that doth not work the work of God . Did ever any man hire a day Labourer , to see him only Eat lustily , or Walk up and down in the House , with his Hands in his Pocket ? And can we be so unreasonable as to think Christ hires us to take our pleasure here , when he hath so much work for us to do ? Day Labourers spend the greatest part of the day about their Masters Work , and employ but an hour or so , in Eating , so must the greatest part of our time be spent in our Great Masters Work , and the least in our worldly Business . The Work our Master hath to do for us , are these Exercises , and he that said , Go to the Ant thou Sluggard , and consider her ways , and be wise , certainly never Prov. 6. 6. intended we should sail on a gentle stream to the Port of Glory .

Which of the two do we count most useful , a Ship that lies still in the Harbor , or that which encounters with the Waves and Billows of the Sea ? the standing Water , or the flowing Stream ? the Iron that lies by , or that which we do daily take pains about ? And which of the two do you think , can God favourably look upon , the Soul that 's busie , and bestirs her self , is industrious and laborious to make sure of Heaven , or the Soul , that lies dissolv'd in Ease and Idleness ? While David was engaged in a War , he had no leisure to defile himself with Bathsheba ; while Solomon was busie in building the Temple , his Women could not seduce his Heart ; while Sampson was fighting with the Philistines , Dalilah could not entice him ; so here , while you are busie in these Exercises , you cannot be taken Captive by the Devil . There are indeed men , that are worthy of their Hire , but then they are Labourers , not Loiterers ; and though Christ promised refreshment , yet it is to those alone , who have tired themselves with Working , and take their Masters Yoak upon them , and learn to exercise themselves , as he did , Mat. 11. 28.

These Exercises will make you capable of being admitted to a very great intimacy and friendship with the Infinite Majesty of Heaven , The secret of the Lord is with them that fear him saith the Man that had found it by experience , Psal. 25. 14. Through these Exercises the Soul comes to be defecated from her dross , from carnal Lusts , and Affections , and is made fit company for the Deity , for so enamoured is God with these Exercises , that the Soul that runs in this Race , is in a capacity of drinking of the Rivers of Gods Pleasures ; O how great is thy goodness , which thou hast laid up for them that fear thee ! Ps. 31. 19.

Gods Goodness is a Treasure inexhaustible , a Subject so full of Charms , that the more a man thinks of it , the more he may ; the thoughts of it put the Soul into a kind of Fever , for the more she drinks of this living water of life , the more she may ; other Arts and Sciences a man may bring to perfection , and see the utmost of them ; but Gods Goodness , there is no coming to the top of it ; the Soul that contemplates it this hour , sees in it new Mysteries the next ; and he that is ravished with the contemplation of it to day , is ready to loose his Reason in the admiration of it to morrow . It is a Fountain of Life , which sends forth a thousand Streams , and yet is as full as ever . It is the hiding place of a Holy Soul , and the Scripture means nothing else by Gods Banquetting-House , but his Goodness . This enriches the Soul beyond all the Wealth , that the World boasts of ; and I know not what name to give to its Influences ; for like the heat of Fire , they can only be felt , but cannot be painted .

It is the sweetest Labyrinth for a Man of Thoughts to loose himself in , and the more a man is lost in it , the greater pleasure , he feels , and lies softer , than the Sybarite upon his Bed of Roses . Humane Tongue is not able to describe it , and the safest way is to stand amazed at it , and to say nothing , silence being the truest sign of admiration . Not one in an hundred knows , what it means , and nothing but a Beam of Heaven let into the Mind , can give the Soul any lively apprehensions of it . It is a thing that affects the whole Body , as well as the Soul , and if the Soul feels , what it is , its ready to wish for more Souls , and Bodies to participate of the satisfaction . Thousands feed upon this goodness , yet have no sense of it , and were all men sensible of it , there is not one would go to Hell , or turn Proctor for the Devil . If it be seen clearly , it charms , and the Understanding that beholds it without a Glass , and with open face , must protest it is the sweetest , and most reviving Cordial imaginable .

This lively sense of his Goodness , the Almighty vouchsafes to those that thus exercise themselves unto Godliness , for these are the men , that fear him ; The Lord is their Shepherd , and they shall not want , they shall not want a friend in adversity , Ps. 23. 1. when Lovers , and Friends , are put far from them , and their acquaintance into darkness , God will be their Friend , when they have no person to advise or to consult with , or to make their complaints to , he will guide them by his Counsel , when their Flesh , and their Heart faileth , and all Creatures fail them , God will be their Strength and their Portion for ever ; He 'll hear their cry , they shall unbosome themselves unto him , and he 'll bow down his Ears to them , tell their wandrings , put their tears in his Ps. 56. 8. Bottle , and write all their sighs and groans in his Book . What a comfort is it to have a Bosom-friend here on Earth , to whom we can speak our Minds , who'll bear the Burthen with us , and compassionate , and pity us , and to whom we can unlock , and open the very inside of our Hearts ; But then , what a comfort must it be to have God for my Friend , whom I can have recourse too in all my Necessities , make my moan to , and tell him , how my Heart is griev'd , who will not laugh at my Calamity , nor mock , when my fear comes , whose Bowels yearn over me , who will advise me for the best , bid me lay my wearied head in his Bosom , direct me to the breasts of consolation , from which I may suck life , and vigour , deal sincerely with me , act for me , speak for me , and contrive my good , and be concerned for me , as if my Necessities were his own .

Such honour have all his Saints ; so kind , so good , so wonderfully kind is God to all such , as exercise themselves unto Godliness , they shall want nothing that 's necessary either for Soul , or Body . Their Souls shall be fed with the Promises of the Gospel , guided by the Eternal Spirit , provided for from the Store-house of Grace , and Mercy , nay their Bodies shall never want , and God will either bless their Industry , and Labours of their Callings , as he did St Paul's diligence , 2 Thess. 3 8. or turn the Hearts of other men towards them , who shall relieve them , assist them , receive them , and redress their Grievances , as he did in the Case of Onesimus , Philem. v. 12. or send an Angel from Heaven , to feed them , as he did Elijah , 1 Reg. 19. 5. Nay suppose that it should be expedient for Gods Glory , that they suffer want of Necessaries , yet even then , they shall not want Grace to support them , Courage to bear up under it , Joy to keep their Heads above Water , and Resolution to trust in him , though the Lord should kill them , as we see , 2 Cor. 12. 9

Alas ! What can they want , while God supports them ? God! that Horn of Plenty , that Ocean of Goodness , that Sea of Kindness , that Perfection of Beauty , that comprehensive Light , that inexhaustible Fountain of Bliss , that Centre of Happiness , that Rock of Ages , that Spring of Comfort , that Treasure of Beatitude , that Store-house of Provision , whose Years do not fail , whose Munificence never decays , who can never be Poor , whose Liberality is infinite , who Gives before Men Ask , who is Present , when he seems to be Absent , whose Love no Rhetorick can explain , whose Riches the Tongues of Angels cannot reach , and you may as well say , that Solomon in all his Glory was in Want , as think , that they whose Shepheard God is , can be in Want . They want no other Shepheard but him , no other Comforter but him , no other Riches but him , no other Pleasure but him , no other Friend but him , no other King , no other Master , no other Father , but him ; if they want a Father , he 'll be more to them than a Father , if they want a Mother , a Sister , or a Brother , he will be more to them , than all these can be , as they that have the Light of the Sun , have more , than if they had an hundred Candles in the room ; for they have him who is All-in-all ; so that in their very wants , they can rejoice in him , in their very Misery they can boast of him , in their danger confide in him , in their necessities roll all their cares upon him , and when Heaven and Earth are like to be confounded , and mingled together , look up , and cry , God is our refuge , a present help in the time of trouble , therefore will we not fear , though the Earth be moved , and though the Hills be carried into the mid'st of the Sea , Psal. 46. 1.

What if they have not the outward Comforts of this present World , the Reward God intends them , lies beyond this Earth . These outward Conveniences are Rewards too low , and mean , for God to bestow , and there would be no difference between such men , and those that have their Portion in this life , should God heap upon them such Blessings of his Left-hand ; God lets them want these outward ornaments on purpose , to let the World know , that he hath nobler things in store for them , not but that sometimes even those , that are diligent in these Exercises , have much of this Worlds Goods , but that doth not make them a whit the happier , but only encreases their Account , and obliges them to greater Liberality , and greater circumspection in their Stewardship .

Behold Christians ! To what still Streams , to what pleasant Pastures these Exercises lead you ! what a rich Table they prepare for you in the presence of your Enemies , how they Anoint your Heads , and make your Cups run over ! These Exercises attract the noblest Spectators imaginable . Have not you read , have not you heard , what the presence of a Monarch can do with Wrestlers , and Men of Activity ? What valiant Acts have some men performed in the Olympick Games , ( whence the word Exercising unto Godliness borrows its name ) when some great Princes have look'd on ? Men have attempted to do more than Men , when the presence of a King hath enliven'd their endeavors ; and as tedious as these Exercises may seem to some of you , yet is not the company , that beholds your fight and labours motive enough to descend into the field ? Behold the Holy , Blessed , and Glorious Trinity becomes a Spectator ; The Father is present , to applaud the attempt ; The Son present to encourage it ; The Holy Ghost present to crown it , and round about the Throne of this bright Majesty stand the Myriades of Angels , and they all look on .

Christian , fancy thou seest David fighting with Goliah in a Vally between two vast Mountains , while on the one there lies encamped the Army of the Philistines on the other , the Host of Israel , think what Courage and Resolution it must infuse into the young Soldiers heart , to see himself gazed and stared on by two Armies of Friends and Enemies ! Why ? thy Condition , while thou exercisest thy self unto Godliness is the same , thou standest in this Vally of Tears , on one Hill stands the Great God of Heaven and Earth , with all the Host of Heaven , and beholds , what thou art doing , on the other are spread all the Legions of Hellish Furies , ready to triumph in thy fall : Can there be a greater encouragement , than to see a Glorious God before thee ready to set the Lawrel on thy Temples , if thou darest follow after , that thou may'st apprehend that , for which thou art also apprehended of Christ Jesus ? Nay he calls to thee from the Hills of Heaven ; Fear not , for I have redeem'd thee , I have call'd thee by thy name , thou art mine , when thou passest through the Waters , I will be with thee , and through Es. 43. 1. 2. the Rivers , they shall not overflow thee , when thou walkest through the fire thou shalt not be burnt , neither shall the flame kindle upon thee , and shall not this tempt thee to do more then thy careless Neighbours , more than nature will agree to , more than thy sensual Appetite will like of , more than the sober Heathens do , and shall not this make thy Righteousness surmount that of Hypocrites , and painted Sepulchres ? Arise , and depart , for here is not thy rest ; Rest ! Ay , that 's the glorious Fruit of this Tree of Life , that 's the comfort which these Exercises end in . The weary day-labourer after his toilsome Work in the Field , the Seaman after his hard tugging at the Oar , and labouring in Storms , and Tempests , does not rest so sweetly , as he that exercises himself day and night unto Godliness ; for he rests on the down of Angels , on the Wings of Cherubims , on the Breast of Jesus , and shall rest ere long in Abraham's Bosom , in the Bosom of Glory , in the Bosom of Everlasting Mercy , where life is to be found in its perfection , life without sorrow , life without fear , life without corruption , life without disturbance , life without change , life without deformity , life without discontent , life without dishonour , life without envy , life without decay , where no Adversary comes to molest it , no Sin to spoil its Beauty , no Temptation to break its order , no Devil to discompose its Harmony , where the day is everlasting , the Hours measured by Eternity , and Months and Years by infinity of Bliss and Glory .

Go to now , ye careless Men , that are more frighted by these Exercises , than by all the terrors of the burning Lake : As laborious as these Exercises seem to be , without them expect no Rest , no Peace , no Tranquility ; for there is no peace saith my God unto the Wicked . Expect Es. 57. 21. Grief , Trouble , Anguish , despairing Thoughts , a turbulent Soul , an affrighted Conscience , for these must certainly be the Portion of your Cup one day . How should your life end in rest , who never tried your strength in these Exercises ? Lift up your Eyes and behold the man that exercises himself unto Godliness ; Hear what becomes of him at his death ; Blessed are the Dead which die in the Lord , from henceforth , yea saith the Spirit , that they may rest from their Labours , and their Works do follow them , Rev. 14. 13.

There remains therefore a Rest for the People of God , a Rest , which Tempests cannot shake , Storms cannot annoy , Frosts cannot chill , and Heats cannot consume ; a Rest , where there is Joy without Mourning , Tranquillity without Labour , Honour without a Period , Wealth without danger of loosing it , Beatitude without the least shadow of Calamity . What Songs ? What Hymns ? What Musick ? What Praises ? What Hallelujahs ? What Melody ? What Harmony is to be met with there ? where the Citizens of Heaven are all Organists , and the Spirits of Men made perfect join in perpetual Concert , to sing Salvation to our Lord , and to the Lamb for ever and ever ; Where Bitterness and Gall have no place , where Wickedness , and Malice must never look in , where Want and Poverty must for ever cease , where Quarrelling and Accusing and Impleading one another will all have done , where all Violence and Discord dies , and all Grief , and Pain , and Anguish is swallow'd up in an Eternal Jubilee .

We read of Men , as of Diocletian , of Spartacus , of Aeneas , of Rustan , of Mahomet , that from Shepheards and mean Men , have come to be great Lords and Emperors ; but this is nothing to the happiness , that he can be confident of , that seriously exercises himself in the Task , I have laid down ; the time will come , I see the joyful day approaching , I see it by the Eyes of Faith , when this humble Soul , this laborious Saint , this Self-denying Christian , this contemptible Man shall change his Rags into Purple Robes , and be translated from a momentary Sorrow to an Eternity of Rest and Satisfaction , where the Lamb that is in the mid'st of the Throne shall feed him , and shall lead him unto living Fountains of Waters , and God shall wipe all Tears from his Eyes ; Then shall be fulfilled the saying , that is written , they that Sow in Psal. 126. 5 , 6. Tears , shall Reap in Joy ; he that goeth forth and Weepeth , bearing pretious Seed , shall doubtless come again with rejoicing , bringing his Sheaves with him

While young Hercules , saith the Apologue , Vid. Basil. Tom. 1. Hom. 24 ad Adolescentes . was doubting within himself , which way he should take , whether that of Vice , or the other of Virtue , behold , there appeared to him , two Women , one gloriously apparell'd , with tempting Looks , and gay Attire , and a flowing Mantle , that wanton'd in the Air , promising him present satisfaction , and whatever his sensual Appetite could desire ; but saying nothing of what would be the exit or consequence of all this ; the other stood aloof , with a meager Face , in a ragged Garb , and torn Cloaths , promising nothing but Sweat , and Labour , and danger at first , but behind her was a Scene of Triumph , and at the end of her Swords and Daggers hung Pearls and Rubies , and the richest Stones . The valiant man soon smelt out the Cheat of the former , and resolutely chose to become a Disciple of the other .

Thus acts the Man , that exercises himself unto Godliness , he slights Pleasure , and embraces Labour ; for he knows that bitter beginnings , will have a glorious end ; and as Jason fought his way through Serpents and Wild Bulls , to get the Golden Fleece , and became Master of it , so he swims contentedly through a Sea of Wormwood to find a new World of sweetness , and satisfaction ; and the years during which he serves for this Rachel , seem to him , but as so many days , for he loves what he sees not , and believes what he cannot grasp , yet believing he rejoices , with joy unspeakable and full of Glory .

Hitherto I have discoursed of the ordinary , constant , and daily Exercises of a Christian. The extraordinary follow in order , and they are ,

1. Vowing , 2. Fasting , 3. Watching , and 4. Self-Revenge .

I call them Extraordinary , because they are to be used but now and then , when either some great corruption is to be subdued , or our Devotion wants quickning , or when God's Glory requires it , or when our Neighbours welfare and edification is to be signally promoted ; To make these Exercises daily , and constant , were the way to ruine the body , and to obstruct the Soul in her flights to heaven , and instead of honouring God , to render our selves incapable of his Service . They are in the nature of Salt and Vinegar , to give a rellish to our Spiritual Food , but they would be but ill Meat , were they made our Dyet : Some that have attempted to make them their daily Employment , have exposed themselves to the Devils Tyranny , and by going farther than God design'd , or requir'd , have been suffer'd to fall into unspeakable inconveniences .

That using severities upon our selves is sometimes necessary , is evident from hence , because our Bodies naturally are enemies to our Souls , and nothing is so great a clog to our Spirits , as our sensual Appetite . The more the Body is denied , the freer is the Soul in her Motions , and the less the Flesh is reguarded , the more the Spirit soares and mounts up to its Center . It is certainly our indulging our carnal ease so much , that makes us dull and lazie in God's Service , and had we the art of crossing Flesh and Blood , our Duties would be perform'd , with greater life and fervency . But here the Golden mean must be used , and to avoid extremes , is without doubt , the safest way we can walk in . As a man by a total neglect of these Exercises , will make but a very slow progress in Religion , so he that uses them too much , may fall into divers Snares , and Temptations . Discretion must be the Rule , and Prudence the Guide in things of this nature . Those that want this compass , must suffer themselves to be entirely guided by wiser Men ; and Laymen , whose occasions will not permit them to consider of every step of the way , must here resign themselves to the guidance and conduct of serious and able Ministers , who , if they have any sense of the power of Godliness , will be ready to rejoice at the Work , and readily direct them , that they may get safe to Heaven .

I do not deny , but that these Exercises have been , and are abused in the Church of Rome , but shall their perverting the Primitive Institution , make us regardless of the Duty ? and because they go beyond the just bounds of these Severities , must they therefore be quite laid aside , and despised as useless ? Whoever rejected Wine , because Men make themselves drunk with it ? Or did ever any man forswear eating Meat , because the Glutton eats till he makes himself sick with it ? I shall speak distinctly of these Extraordinary Exercises , and in each of them lay down certain Rules , that must be observed in the practice , to free them from the brand of Will-worship , Superstition , or sinful voluntary Humility .

I. Extraordinary Exercise .

And this is Making Vows ; An Exercise used and practised by the Saints before the Law , Gen. 28. 20. under the Law , Psal. 116. 14. 18. and under the Gospel , Act. 18. 18. Act. 21. 23. 24. and commanded , Psal. 76. 11. That a Vow is a deliberate , voluntary , solemn Promise made to Almighty God of things Lawful , and Possible , is so known a thing , that I need not insist much upon the definition . Every purpose is no Vow , nor is a bare intention to do such a thing , to be reckoned among these greater obligations of the Soul . A Vow made in drink is a Sin , but no Vow , because a Vow requires the presence of Reason , and deliberation , and the same may be said of a Vow made in the heighth of Anger and Passion . To oblige my self by a Vow to do a thing that is forbid by the Law of God , is Impiety , or to Vow a thing , which lies not in my power to perform , is Folly and Distraction . Not to repent of such Vows , is to continue in Sin , and the longer the repentance is deferred , the more we aggravate our condemnation . Of this nature were those Vows , the Jews made to the prejudice of their Parents , whereof Christ speaks , Mat. 15 4. 5. It is a gift by whatsoever thou mightest be profited by me , i. e. a Vow whereby Children that had any ill will to their Parents , Vow'd their Goods and Monies to the use of the Church , and by that means pretended , they could not break their Vow , and relieve their Parents .

To make Vows , is as lawful now , as it was in the days of Moses ; nor doth any command of the Gospel forbid us to enter into such Engagements . Vowing is not an Appendix of the Ceremonial Worship , but a dictate of the Law of Nature , and who knows not , how that the Gentiles by the instinct of this have made such Vows in time of danger and Necessity . As we are Christians , we are to give all diligence to make our Calling and Election sure , and to make use of all wholesome things that may promote salvation ; Phil. 4. 8. and since these Vows do as much promote Religion as any other means , it 's but reason , we should think of them , and not neglect such useful Obligations . And to direct my Reader in this Exercise , I shall shew him , 1. when and upon what occasions such Vows may , and must be made ; and , 2. what Rules must be observ'd in the making . 3. Incourage him to the making of them . And , 4. Enforce the Obligation to keep them after they are made .

1. When and upon what occasions such Vows may , and must be made . And to this I answer ,

I. In Time of great Trouble and Necessity . I will go into thy House with Burnt-Offerings , I will pay thee my Vows , which my lips have utter'd , and my mouth hath spoken , when I was in trouble , saith the Royal Psalmist , Psal. 66. 13. 14. It was a time of fear , and danger , when Jacob enter'd into a Vow to consecrate the Tenth part of his Income unto God , and Pious uses , Gen. 28. 20. And it 's like , it was in imitation of him , that Alban the British King Vow'd the Tenth part of all his Goods to God , when he was assaulted by the Normans ; And such Vows are ordinarily made upon condition , that God do actually grant the Blessing , we expect . So the Children of Israel , Numb. 21. 2. If thou wilt indeed deliver this people into my hands , then I will utterly destroy their Cities , and so Clodoveus the French King justly Vowed , when oppressed by the Almaines , that if God would give him the Victory , he would certainly become a Christian. And in the same manner , a Christian may lawfully Vow in sickness , that if God will restore him , he will keep the day of his deliverance holy unto the Lord ; or if in a Storm at Sea , that if God shall be pleased to bring him safe to Shoar , he will give an hundred or two hundred Pounds , or more , to some Hospital . And though God is no Merchant , that sells his Gifts or Blessings , yet in these Cases , like an indulgent Master , he is willing to encourage us to our Duty , and to bring us to a sense of his Mercy , and he is so far from taking these conditions in our Vows ill , that very often , he grants the Blessing , for which we bound our Souls , on purpose to make us in love with his Service ; and though the names of those that have Vowed , and yet after their Vows have perished are not written down upon Tables , as the Atheist Diagoras scoffingly said , yet where God doth not grant the Mercy , that is desired in the Vow , it is either , because he sees that the person Vowing is not in good earnest resolv'd to perform his promise , or because the grant of the Blessing desired would prove an occasion of his greater dissoluteness , or because he intends better things to the man that Vows , than the things he begs , or hopes upon his Vow to enjoy .

II. After some signal deliverance from Danger and Calamity . To Vow after some such Mercy , is a thing so natural with ingenuous Spirits , that even the good-natur'd Seamen in Jonas , c. 1. 16. though they were Heathen , when the Sea ceased from raging , feared the Lord exceedingly , and offer'd a Sacrifice unto the Lord , and made Vows . Prodigious deliverances strike the Soul into amazement , and a Man that hath any sense of the unexpected favour , can do no less than Vow unto God some signal Devotion by way of Gratitude for the Mercy . The deliverance is great and signal , and the devotion ought to be so too . The Vow shews , that the Gratitude is hearty , and nothing is so great an Argument , that the sense of the Mercy is vigorous , and lively , as when we bind our selves to make returns some way suitable to Gods Benignity . It cannot but be pleasing to God upon such occasions , to Vow , that either we will pray seven times a day with David , or that we will allow something more , than ordinary for charitable uses , or that we will be more diligent in visiting the Sick , the Widdow , and the Fatherless , or that we will go into such ill company no more , or that we will shun such occasions of evil , or that we will take care of some poor Children , and either breed them up , or keep them at School , or get them to be instructed in the Principles of Religion , or that we will employ so much time every day in working for indigent and distressed persons , &c. Such things as these are or may be all within our own power , and consequently may lawfully be Vow'd , and we have reason to believe , that for Christ's sake God will behold these Free-will Offerings with a Gracious eye , because they proceed from love ; and he that dwells in Love , dwells in God , and God in him , saith the Apostle , 1 Joh. 5. 16.

III. When some strong Corruption is to be subdu'd , and an easie matter will not make it yield . When after many weak purposes , we relapse into the Sin , and notwithstanding our Resolutions against it now and then , suffer our selves to be misled into it . In such Cases where gentle Remedies will do no good , it 's fit , yea necessary , to use stronger Medicines ; and where our Flesh doth baffle our good purposes , to cross it with stronger Vows . He that finds himself enclined to drink immoderately , when he comes into company , hath no better way to overcome the Sin , than by Vowing , either not to drink at all in such Societies , or to drink but one Glass and no more , or to abstain from such a Liquor , which is apt to intoxicate him , or not to come into company which he knows , will tempt him to intemperance . The man that finds himself subject to carnal pollutions , may certainly forbear them , if he will enter into solemn Vows , never to be guilty of such sins again . If the Swearer would make a Vow to God to give a Crown to the Poor , if ever he swear again , without all peradventure the Sin in a short time would die , provided he hath Conscience enough to keep his Vow ; And all grosser Sins , as gaming obscene discourses , and Atheistical talk , &c. may be vanquished thus . If the Adulterer would solemnly Vow , and add Imprecations to his Vow , not to come to his Harlot again , and the Fornicator , not to embrace the strange Woman again , they might break the neck of these dreadful sins , and indeed one such Vow shall do more , than twenty fainter Purposes , or Prayers .

In lesser Sins , and sins of infirmity , it is not so safe to Vow , as in the other , because we are too apt to be surprized into such Errors , and to commit them before we are aware , yet he that Vows to do something , that 's irksome to Flesh , and Blood , in case he yields to any lesser sin ; by example , in case he lies in Jest , or in case he breaks out into a Passion , &c , takes the readiest way to subdue the corruption , and to be Master of his Spirit ; As to Vow , not to sin at all , would be rash and foolish , and promising a thing ordinarily impossible ; so to Vow to mulct our selves , if we commit a trespass of infirmity , is to act like Wise men , and such , as are in good earnest resolved to cleanse themselves from all filthiness of Flesh , and Spirit , and to perfect holiness in the fear of God .

IV. When we find a backwardness , or unwillingness upon our Spirits to do a duty , we find commanded , or are put upon by the secret instigations of our Consciences . He that finds himself loath to pray three times a day , must Vow , that he will do so , and then he must do it , and whatever unwillingness may remain after the Vow is past , time and use will make it easie . He that is loath to do good to the Man that hath formerly wrong'd him , must Vow to God , that he will do it , and force himself to it . Nature , where it will not be led , must be drawn by violence , and though unwillingness in the performance of a Duty makes no very sweet perfume in Heaven , yet that offering violence to our Natures , is a kind of conquering our selves , and consequently is an acceptable present to the great Rewarder of them that diligently seek him . This way he that was loath to visit a Neighbour , against whom he had some prejudice , may be brought to a Christian temper again ; and he , that would not sing Psalms , but at Church , may be reformed . This way the man that before cared not for good discourses , may come to speak of spiritual things with delight , and satisfaction , and he that was a Stranger to Hospitality may come to open his House and Heart to the Stranger and Traveller . In all these Cases , Vows are seasonable , and what Rules are to be observ'd in Vowing , is the second particular I am to treat of .

2. The Rules that are fit to be taken notice of in this Exercise , are these following .

1. These Vows must not be made to Saints ; For a Vow is a Religious Worship , and therefore to be given to none , but God . Among the Papists , it 's true , such Vows are common , but we have not so learn'd Christ , nor did Antiquity allow this Profanation ; and though Marcellina St Ambrose's Sister seems to have made a Vow to St Laurence for her Brother Vid. Baron . Annal. Tom. 4. ad an. 383. sect 15. qui citat Ambros . orat . in Fun. fratr . Tuis enim votis apud sanctum Martyrem Laurentium impetratum nunc cognoscimus commeatum . Satyrus's good Voyage ; yet do the words used by St Ambrose , who relates the Story , import no such thing , for he tells his Sister , that by her Vows at St Laurence the Martyrs , her Brothers safety was procured , and those Vows might be Vows to God made in St Laurence's Church or Oratory , where the Bones of St Laurence were buried , it is not necessary , to conclude , that the Vow was made to the Saint . However the practice of a Woman , is no Law , and had she made a Vow to the Saint by her Brothers approbation , we know , who it was that said , Vow and pay unto the Lord your God , Psal. 76. 11. nor do we read in all the Word of God , that any Vows were ever made , but unto him that understands our thoughts afar off , and to whom it was said , Praise waiteth for thee , O God , in Zion , and unto thee shall the Vow be perform'd , Psal. 65. 1. Nor do the latexamples of Chosroes King of Persia , making a Vow to St Sergius , of King Pepin Vowing to St Suibert , or of Otho the Great Vowing to St Laurence , make the thing more lawful ; for an ill custom being once broacht , it shall not want Followers , if the subtle Prince of the Air can any way contribute to the itch of imitation .

II. These Vows must be serious , not only in respect of the matter , but in respect of the manner too . As to the Matter , they must not be slight , and trivial things , that are Vow'd to God ; He that should Si quis voverit se abstenturum à lacte , tunc licitum ipsi est serum , si à sero , concessum est ei lac. si à caseo tum ille prohibitus est itsi . sive sit salitus , vel non salitus , &c. Massech . Nedarim . c. 6. Mishn. 5. Vow , that he will ride abroad such a day to take the Air , or go into his Garden such an hour , or go and buy such a thing , he stands in need of , or have such a dish of Meat for his dinner , &c. would make a Jest of this Sacred Tye , and profane an Ordinance , which God looks upon to be of the greatest weight , and moment . And as to the manner of the performance , it 's fit that the Vow should be accompanied with Prayer , and Supplications , for Gods assistance in the due performance , and therefore the Greeks by one word express both Vow and Prayer . Prayer sanctifies the Vow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and fastens the Soul in her resolution to keep it . Hence it was that the Saints of old , made their Vows , while they were on their knees , the same posture that they used in Prayer . To this seriousness belongs sequestring our selves at that time , when we Vow from all other Secular Businesses , and entring into our Closets , or retiring into places where no persons or divertisements are like to distract us ; A Vow requires the attention of the whole Mind , and he that Vows while he is doing something else , shews he hath no mind to perform , what his lips have uttered . The man in Plutarch therefore Plutarch de Lacon . Apophtb . Vid. & lib. de irâ cobib . plaid the fool with Heaven , that Vow'd he would throw himself from a Precipice , and when he came to it , chang'd his Mind , and null'd the Vow with this Jest , I did not think that this Vow had need of another Vow to see the first effectually perform'd . Those Heathen Philosophers , he speaks of in another place , were more rational , and serious , that Vow'd to abstain from their Wives , and to deny themselves of Wine a twelvemonth ; and for some certain time to shun Lying , and consequently to Worship God by Continence ; for these Vows they made with great Solemnity , and from a sense of Virtue and Goodness , which made them very strict in the observance of those Promises .

III. In these Vows its fit , such limitations should be added , as are necessary , and may free the mind from scruples afterwards , when they are to be perform'd . He that Vows to set aside a certain day in the Month for Fasting , and Prayer , had need except Sickness , and such other inconveniences as may endanger his Life , or Health in the performance ; for if he do not , when such accidents do afterward happen , they are apt to distract the Mind , and while the Votary is tossed between his obligation to God , and the preservation of his Health , he makes his Breast like the troubled Sea , when it cannot rest . And though some Casuists think Vid. Massech . Nedarim . c. 3. mishna 1 & 3. that upon such Accidents a man is free from Sin , if he do not keep his Vow , yet to a person , that is very Conscientious , it is not so satisfactory , as when himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hath made these Exceptions . Had Jephtah , Judg 11. 30. 31. observed this Rule , he had not brought that grief and anguish upon himself , which afterwards Quatuor vota sapientes absolvunt , vota persuasoria , vota Hyperbolica , vota errorum & vota necessitatem patientium , &c. Vota necessitatem patientium quae sunt ? Si quem voto obstrinxerit socius suus , ut comedat apud eum , aegrotaverit autem ipse , aut impediverit eum aqua , &c. was ready to overwhelm him ; Vowing in general , that whatsoever should first meet him , upon his return from the Slaughter of the Children of Ammon , he would certainly Sacrifice , and Offer for a Burnt Offering , without any limitation , provided it be fit to be Offer'd , or provided it be no rational Creature , or provided it be of the clean Cattle , that is in my possession , or provided it be not another Mans ; Vowing , I say , at large , without any such exception , when his Daughter met him , he knew not how to evade the obligation of the Vow , and therefore was forced , at least thought himself obliged to Sacrifice his only Child , for he did unto her , saith the Text , according to his Vow , which he had Vow'd , v. 39.

IV. When such Vows are made , it 's fit we should write them down in a Book , or in Paper , that we may remember , what we have Vow'd , and what the particular things are , we have promis'd to the Almighty . The Roman Soldiers , when they went to War , having made certain Vows to God , used to write them on Tables , and fasten them to the Gates of the City , that they might be sure upon their return to pay their Vows . Our Memories are frail , and treacherous , and things are not so soon forgot , when committed to Paper , or a Book . The Oath God made against Amaleck , he caused to be written in a Book , Exod. 17. 14. and Samuel wrote the manner of the Kingdom in a Book , 1 Sam. 10. 21. and indeed remarkable Passages , or Occurrences deserve no less . Sickness , Business , or Divertisements may put things out of our Minds , whereas if they be noted , or written down , we can refresh our Memories , when we please , and remember the very circumstances , we were under when we did , or saw , or met with them . Vows are actions of great concernment ; writing of them down gives us fresh suggestions of the occasion of such engagements , and serves to kindle a new zeal in us to perform them . When they are once past , there depends so much upon the observance of them , and the performance or non-performance of them , have so great an influence upon the happiness , or unhappiness even of our lives here on Earth , that they may justly be look'd upon , as things of the greatest moment , and therefore we cannot be too careful about them , and why may not writing down of our Vows be a Monument of our Sincerity , Seriousness , and Gratitude , as much as the Primitive Christians hanging up Boards , and Cloaths in the Church , which had on them the Picture of the Joint , or Part of the Body , where they had been diseased , or distempered , after they were deliver'd , as a Testimony of their Thankfulness ?

V. The end of these Vows must be Gods Honour and Glory . If the end be , that we may with greater liberty live in a certain Sin we delight in , the Vow is so far from tending to Gods Honour , that God is despised , and thought to be altogether such a one , as we our selves . Such Vows as have no good ends , I am afraid are too common in the Church of Rome , where Men by Vowing to go in Pilgrimage to such a Saints Shrine , or to Jerusalem , or to such a Chappel of our Blessed Lady , think they purchase a prerogative or priviledge to continue in those darling Sins , their Profit or Pleasure doth consist in , or to neglect some greater and weightier matter of the Law , and though this is call'd by their Votaries , seeking Gods Glory , yet whatever doth tend to the advancement , or cherishing of any sin , cannot possibly tend to Gods Glory , let mens pretences be what they will ; for if the bare saying that I aim at Gods Glory , would serve turn , who almost would be damned ? Since men may plead , that they sin abundantly on purpose that Gods Grace may abound ; in these Vows destruction of the body of sin must be chiefly aimed at ; for God is honour'd by nothing so much , as by the ruine of the Devils Kingdom .

VI. Commutations , and Dispensations of Vows must be slighted , as things alien from true Religion . These Practises are common in the Roman Church . By Commutations of Vows , they mean changing the matter of one Vow into another , i. e. He that hath Vow'd to give so much to the Poor , changes the Vow , into a Vow of Fasting , and so breaks the former Vow , and substitutes an easier , or more convenient in the room of it . But these commutations , are no better than Falsifications , for in a Vow I bind my Soul to God that I will do that particular thing I have mentioned , and not another , and if God doth not release me of the performance , who was the party , I promised to , what can humane Authority signifie in the case ? It 's true , where the thing I have Vow'd is either impossible or sinful , there I may lawfully make another Vow of something that 's good or possible , but that doth not excuse the sin of the first , nor is this properly a Commutation , but a Testimony of my Repentance for the rashness of the former .

The same may be said of Dispensations , how should man be able to dispence with the non-performance of my Vow , who hath nothing to do with it , and most certainly , cannot give away Gods Right , who by my Vow is made absolute Owner of that Service , I resolve upon , and hath so great a Propriety in it by my voluntary resignation of it to him , that it is no less than Sacrilege in man to attempt it ? The Parasites of the Court of Rome allow the Pope , besides his pretended power to absolve Vid. Constit . Sixt. 15. Etsi Dominici gregis , &c. Ludov. Lopez part. 1. instruct . consc . c. 49. Jo. Azor. p. 1. last . moral . l. 11. c. 19. Men of their Oaths , power to dispence with five sorts of Vows , with Vows to enter into Orders , with Vows of entring into a Monastry , and perpetual Chastity , with Vows to go in Pilgrimage to Jerusalem , with Vows to visit the Thresholds of the Apostles St Peter and St Paul , and with Vows to salute St James of Compostella . Though we Protestants justly question whether some of these Vows be lawful , and whether the matter of them be not contrary to the Will of God , yet suppose , they are lawful , as the Church of Rome holds , who gave the Pope Authority to deliver men from the Obligations , they have engaged themselves in to God Almighty ? These Vows all this while are not made to the Pope , but to God , and how comes the Bishop of Rome to know Gods Mind in this particular , or to give away Gods right ? By what Title or Prerogative ? We should call him Knave , if he should tempt a man to be false to his Word after he had past it to his Neighbour ; and is it honesty to invade the Almighty's Power , and give people leave to be false to their God , when God hath given no other Rule in Vowing , but paying what is Vow'd to him ? In Vows Promissory or Conditional , in which man is concern'd , there if the Party concern'd releases the Person Vowing , he may be excused from the actual performance of it , because in this case man is the principal person concern d in the Vow , and God is only made Judge and Witness : b. e. I Vow to Almighty God solemnly , that I will pay such a man Fifty pounds , which I owe him . If he remit me that Sum , I am not bound to pay it ; for his remitting it is as much , as if I had actually paid it ; and though the Vow was made unto God , yet it was made to him only as a Witness , not as a Proprietor , and the thing to be performed was not so much promised to be performed to him , as to my Neighbour , with whom I have dealings in the World . But this justifies not mans dispensing with a Vow made directly to God , as the Proprietor of the thing we Vow : b. e. If I Vow that I will be sure to Pray duly with my Family at Mornings , and at Nights , or that I will Catechize my Children , and Servants such a day , or that I will reprove such a Man in private for his Oaths , and sinful Life , &c. In such Vows , no Creature in the World can dispence with my Enagagements , or assure me that I shall go unpunished , if I neglect the performance ; for these do directly concern God and his Service , and Man is not the chief Party to whom the Promise is made , but God himself , who thereupon will expect to see the Vows fulfill'd according to the due intention of the Mind .

It 's true , Numb. 30. 3 , 4 , 5 , 6 , 7 , 8. a Father , and a Husband are permitted to dispence with the Vows , the one of his Daughter , the other of his Wife , if they hear of it , and think the dispensation necessary , and convenient ; but this permission cannot extend to Superiours Vid. Massech . Nedarim . c. 11. in general , else what Honesty or Faith could be expected in the World , if inferiours could be dispenced with by those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are above them . The Jewish Commentators restrain those Dispensations to the Vows of Fasting and Self-denial only , and so much they gather from v. 13. Every Haec sunt vota quae ille irrita reddere potest , si quid sit de rebus in quibus est afflictio animae e. g. si quae dixerit , fi lavero me , aut si non lavero , si ornavero me , aut si non ornavero , &c. Vel si dixerit , Sunto mihi munus fructus mundi vel fructus hujus regionis , &c , Vow , and every binding Oath to afflict the Soul , her Husband may establish it , or her Husband may make it void ; but it 's more probable , that the Vows , that might be disannull'd by the Father or Husband , might be Vows concerning giving away a Sum of Mony to Pious and charitable uses ; the Father and the Husband in these Cases , the Propriety of the Money and Goods in the House being in them , it was reasonable they should be consulted with in things of this nature ; but if they heard of such Vows and did not contradict them , they were to stand , their silence importing consent , though it may be said , that the persons here mentioned , whose Vows might be dispensed with by their Parents , and Husbands , might be persons under age , not arrived yet to the full use of their Reason , or mature Understanding , what a Vow meant ; and though the Jews tell us , that a Woman might lawfully make a Vow at 11 years of age , and a young man at 12 , yet we have no warrant for this belief in Scripture , and few People are so ripe at that age , as to know or consider the Importance , End , Weight , Consequence , and Nature of so Solemn an Obligation .

3. And having thus explained to you , what necessary Rules are to observed , in making Religious Vows , the next thing , I am to do , is to exhort you to a sober , holy , and moderate use of them , and you will not think the exhortation unreasonable , if you do but reflect ;

1. That this Religious Vowing will be a great Argument of your readiness to please God ; We look upon 't as such in David ; I have Sworn , and will perform it , that I will keep thy Righteous Judgments , Psal. 119. 106. It shew'd the great proneness of his Mind to prove , what was that good , and acceptable , and perfect Will of God . Readiness to please God is made in Scripture the indeleble Character of a Christian ; and we are assured , that God judges of our Actions by this readiness , 2 Cor. 8. 11 , 12. Where this readiness is not , Men serve God by force , and what they do in Religion , is more from fear of Judgment , than love to Gods Holiness ; and such Services God respects not , because the Heart is cold Vows are acts of Resolution , and there must be a great sense within , that draws these Promises forth . And what is this sense and Resolution but effects of the Souls readiness to express its esteem of Gods favours . He that Vows an act of Devotion , breaks through difficulties , and there is not a better sign , that the Heart is ready to please its great Owner , than when it can wade through hardships to do him service

2. These Religious Vows are signs of the Hearts sincerity . Signs that we do not play at fast and loose with God , that our hatred against sin is not feigned , nor our anger counterfeit ; that we do not only pretend willingness to part with our lusts , but have in sober sadness determined their destruction . Sincerity of Heart is so much insisted on by the Holy Ghost , that the most specious Acts of Worship are rejected as dung , while they come not attended with this qualification . By a Vow a man resolves to put a stop to sin , and shews that he will have no offs , and on 's but intends to silence and hush the sinful desire for ever , and this is honest , done like a Nathancel , an Israelite indeed , in whom there is no guile , Joh. 1. 47.

3. These Vows put us to some streights , and are therefore the better sign , that we enter in at the straight Gate , and walk in the narrow Way that leads to Life . A Man hath very great reason to suspect his Religion , which doth not put him to inconveniencies , nor obliges him to any Self-denyal . A Vow drives the Soul into a narrow path , and restrains her freedom , tyes her up to a Law , and by that Law she must go , and dares not swerve , or deviate from it ; and yet it is a pleasing Bondage , and the Soul voluntarily yields to the yoak , to avoid being disso●●e . 'T was generously said of David 〈…〉 , 2 Sam. 24. 24. I will not 〈…〉 - Offerings unto the Lord my God , of that which cost me nothing : So most a Christian say , I will not walk in a way , but what hath some straitness in it ; and since these Vows do signally pinch Flesh and Blood , and confine it to boundaries , and limits , they yield this satisfaction , That we are in a likely way to be saved .

In a word ; By such Holy Vows we assure our hearts , that we do not take sin to be such a harmless thing , as the World makes of it , and that we have other apprehensions of Religion , then careless sinners have , and that we do in good earnest believe , that Gods word is of great weight , and will be infallibly fulfill'd ; That we do not conforme to Hypocrisy , nor think , that Devotion consists altogether in making clean the outside of the Cup , and Platter ; That we value the Examples of Saints more , than the Customs of the World , and are resolved to be guided more by the Actions of a few Mortified Men , than by the inconsiderate doings of a Multitude .

4. But then , if we enter into such Holy Vows , let 's dread Violation of them , as we would do committing the blackest Villanies , which is the Fourth Particular I am to Treat of . And the breaking of them will appear very dreadful , if we reflect ,

1. That this violation is no less than Perjury . A Vow , and an Oath , are much of the same Nature , and accordingly in Scripture , they are used promiscuously one for the other , Numb. 30. 13. For though it 's said , that a Vow is made only to God , and an Oath many times both to God and Man , yet still in both God is made Witness , Judge , and Revenger : What some of the Papists say , in this case , that the Pope can Dispense with a Vow , and not with an Oath , is Childish , and unworthy of a rational Mans disquisition . Since God makes them to be one and the same thing , why should we invent dist●nct●●ns , to make them different ; and being the same , if we presume to violate a Vow we have made , we cannot possibly avoid the guilt of Perjury , a sin so great , that in its heinousness it goes beyond Adultery , and Murther ; beyond Adultery , because , in this , the crime is immediately committed against our Neighbour , but in the breach of Vows it is immediately levelled against God's Nature : beyond Murther ; because in this , a command of the second Table is wilfully broken , but in Perjury , a Precept of the first , which , as it concerns God immediately , so it is of greater dignity , and consequence , not to mention , that in Perjury Men deny Gods Wisdom , Knowledge , and taking notice of their Monstrous sin ; It 's true , in all sins , the sinner is guilty of this denegation , but in this more especially , because God is appealed to , as knowing the very secrets of the heart , which Faith is manifestly and desperately denied in violation of such Vows , and turns the crime into Blasphemy .

2. This violation of Vows is a thing , which the very Heathen have abhorred , Vid. Stobaeum , Serm. 28. de perjurio . the most Idolatrous People in the World have dreaded it , as one of the greatest Enormities Man can possibly be guilty of ; which made one of them say merrily , That such Men as break their Vows , had need get themselves New Gods , for the old ones would never let so great a Crime pass unrevenged : They have Writ Books against it , Declaimed against it , and thought it rational , that persons who make so bold with the Allmighty , should be banish'd from Humane Societies . They have detested such violations , as things contrary to the Instinct of Humane Nature , Doom'd such sinners to Notorious Punishments , and left them to the All-revenging Eye of Heaven .

3. And indeed , he that hath been no careless spectator , reader , or observer of affairs in the World , cannot be ignorant , how severely God hath in this life punished such Presumptuous Violations , Men that have dared to be so Hellishly bold , have either come to some fearful end , or have suffered signally in their Estates , or Fortune , or Reputation , or have fallen into strange Terrors , and Anguish of Conscience , or have been forced like Cain , to be Vagabonds on Earth , and even then , when they have fled from one place to another , to hide their shame , Vengeance hath followed them , so dangerous a thing it is to play with a Consuming Fire .

My self have known persons , who , upon the breach of their Vows , have fallen into that disconsolate , dejected condition , that they have run into Despair , and have turn'd a Deaf Ear to all the Comforts of the Gospel . Something within hath sate heavy on their hearts , and in the midst of their health they have consumed , and pined away , and no Drugs of Apothecaries , no Medecines of Physitians , no Kind Addresses of their Friends , have been able to bring their Minds to any Calmness , or Serenity , but they have roll'd on from one Pensive Thought to another , till at last they have been ready to lay Violent Hands upon themselves , and , like Judas , toss'd from one place to another , have not been able to exchange their pain with their place .

4. This Violation of our Vows is a kind of Challenging God's Vengeance . It looks , as if we dared the Allmighty , defied his Thunder , and mocked his Arm of Justice ; for when we make a Vow , we do as good as desire God to revenge our Violation , if we break it , and therefore to break it wilfully , must needs participate of contempt , and undervaluing of his Vengeance , as if he either durst not , or could not punish it ; or had so little regard to his Honor , and Justice , as to let such Enormities go scot-free : Such Sins , if truly interpreted , will look very big , and if the consequences of them be consider'd , it will be found , that they intrench strangely upon God's Honor , and Prerogative . This makes Men generally so afraid of breaking their Vows , that they even venture to keep rash , and inconsiderate Vows , because they think it safer to keep them , then by violation to put such notorious Affronts upon him that dwelleth in the Heavens . And this was it that Solomon aim'd at , Eccles. 5. 4. When thou Vowest a Vow unto God , deser not to pay it , for he hath no pleasure in Fools ; Pay that which thou hast Vowed : Better is it that thou shouldst not Vow , then that thou shouldst Vow and not pay .

Such men , as do not pay , are Fools indeed , for they seek to put a Cheat upon the Allmighty , and to deceive him , whose Eyes are like Flames of Fire , and behold both the inside and outside of their hearts . Silly Wretches ! as if a Grashopper could circumvent a Giant , or a poor Worm outwit the greatest Sages . Such Follies meet with Judgments of the same Nature , and as such Sinners mock the Most High , so he also will Laugh at their Calamity , and Mock , when their Fear comes , Prov. 1. 26.

5. If we break the Vows we make to God , What Man can trust us after that ? If we are Treacherous to our God , how should we keep Faith with Men ? If we Vid. ●au . Cle● . ●i . 2. Gener. 11. are unfaithful in greater Matters , Who will commit lesser to our trust ? When Canstantius , Constantines Father , had given order , That such Christians , as would not Sacrifice to the Heathen gods , should depart his Court , but those that would Offer Incense to Idols might stay ; and not a few , for fear of losing their Places , hereupon Offered Incense , while others quitted all they had , rather then they would sin against God ; He Generously called those back , who had laid down their Imployments upon the account of Conscience , and chose them for his Friends , and Banished the other , that had consented to his Unjust Decree , saying , That Men , who were not true to their God , could never be true to their Prince : And the same may be said of these Violations of Solemn Promises , made to the Allmighty ; Men that can deal so unworthily with him , How should they deal honestly with their Neighbors ? So that in breaking our Vows , we Cancel that Obligation , which must make us honest in our Dealings , and should all Men do so , Humane Societies would soon come to an end , and all things drop into disorder , and confusion .

6. How can God believe us , after such violations of our Vows , in case afterward we come to stand in need of his help , and to move him to pity , fall a Promising again ? How justly may God Answer , as he did the Israelites , in a case much like it , Goe and cry to the Gods , whom you have serv'd , for I will deliver you no more . Judg. 10. 13 , 14. How justly may God reply , upon this occasion , you shall Cheat me , you shall Cozen me , you shall Impose upon me no more . How should I believe your promises now , that have falsified your Word already ? This many a Man hath found , and having basely violated his Vows , when afterwards he hath come to lye upon his Death-Bed , and cry'd out for mercy , God hath stopt his Ears , and said , When you stretch forth your hands , I will hide mine eyes , and when you make many Prayers , I will not hear you , for your hands are full of Blood , as he said to the Jews , Es. 1. 15.

It is said of Esau , Heb. 12. 17. That he sought the Inheritance of his Brothers Blessing carefully with Tears , but found no place of Repentance , i. e. With all his Tears and Prayers , he could not make his Aged Father undo , what he had done , or take away the Blessing from him , to whom he had already imparted it : and truly , after such violations of our Vows , we have reason to fear , that God will deny us that Grace we beg for in the time of our Extremity , or that we shall be given up to a Hard Heart , and Reprobate Mind , for making so light of Gods Purity and Holiness ; we may justly fear , that God will not set much by our Prayers and Supplications , when we come to stand in need of his Gracious Looks , and Influences .

I could add here , that a person that breaks his Vows , or makes no Conscience of keeping them , knows not where he shall stop in Sin , for no Sin after this can come amiss to him , he is prepared for every Evil Work , for Murther , Adultery , Deceit , and all other Wickedness ; and is now ready to do any thing the Devil bids him . But , what hath been said shall suffice . I conclude this Point with St. Austin's words , in his Epistle to Paulinus : Having once Vow'd , thou art no more thine own Master , and thou darest not do otherwise ; if thou do not , what thou hast Promised , thou art infinitely worse , then thou wert , before thou didst Vow . Thou hadst not then been worse , but only less holy , but if thou break'st thy Word with God , thou art more wretched , and miserable ; and therefore how much happier wilt thou be , if thou performest it .

II. Extraordinary Exercise .

Fasting , An Exercise commanded , and recommended , Joel 2. 15. Mat. 6. 16 , 17 18 , 19. Luc. 2. 37. Act. 13. 2. 1 Cor. 7. 5. By Fasting , I mean , either a Total Abstinence from Meat and Drink , or where Nature is not able to bear it , an Abstinence from all pleasant Food , or Palatable Meat and Drink , for both these fall under the notion of Fasting , as we see , Jon. 3. 5 , 7. Dan. 10. 3. And the end of this Abstinence must be Sequestring our Thoughts from the World , or dedicating our selves to God , which makes it a Religious Fast ; And a Fast that God hath chosen , and an Exercise unto Godliness ; without this qualification , Fasting comes not within the compass of Religious Exercises ; and he that Fasts to cure a Surfeit , or to get himself a better Stomach , or because the Physitian , and his Constitution requires it , doth God no Service by it , but only gratifies himself .

Fasts are commonly distinguished into Jon. 3. 6. 7. Episcopi universae plebi mandare jejunia assolent Tertull. adv. Psychic . c. 13. Publick and Private , and as the Publick are Commanded , and Ordered , either by the Civil Magistrate , or the Governor of the Church , either to prevent a Publick Judgment , or to remove it , if it be already come ; or to keep up the Memory of some Dreadful Calamity , that hath formerly oppressed a People ; so a private is Instituted and Managed , either by Masters of Families , or by private Christians , to quicken themselves in Duty : And these private Fasts are the things that I shall chiefly press and insist upon , not but that a Christian is obliged cheerfully to embrace the Opportunity of Publick Humiliations , but they being order'd but seldom , his Religious Concerns lay a Necessity upon him to use this Exercise more frequently in the place where he dwels , or sojourns .

Nor is this a New Exercise , we charge upon you , but such a one , as the Church of God hath , in all Ages , made use of to obtain God's Favor , and the Light of his Countenance . The Jewish Church , after that Moses had led the way in Fasting Forty days , and forty nights , soon learn'd to keep days of Abstinence upon the Account of Devotion . Indeed , God himself shew'd them the necessity of this Exercise , when Rev. 16. 29. he gave them order to Afflict their Souls , i. e. to Fast on the Tenth day of the Seventh Month , or September , by a Statute for ever . This was the Great Day of Expiation ; and they not only abstained from Meat , Drink , Ornaments , Curious Dresses , and all manner of Pleasures , but went Bare-foot , Confessed their Sins , Bewailed them , and Cry'd mightily unto God , to be Merciful to them for His Names sake , or for the Messias sake , who was to come , and expiate their Sins by his own Blood .

But here they did not rest ; and God having once acquainted them , that he was delighted with such Humiliations , and Abasements , if rightly managed , they began now to make use of them upon all occasions , when any Signal Calamity Invaded the Land , as appears from the Proclamation of King Jehoshaphat , 2 Chron. 20. 3. and by what Esther did , by the advice of Mordecai , Esther 4. 16. and we may suppose , private Men , when any Pressures , or Miseries threatned them , did the like . Not long after , when God thought fit to pour out his Wrath upon Jerusalem , and the Inhabitants thereof , and the Goodly Temple was destroy'd , and burnt down to the ground , the Jews thought themselves obliged to make more frequent use of this Exercise , and accordingly they Instituted Four Solemn Anniversary Fasts . The First they appointed to be in the Fourth Month , or in June , in memory of the Breach made in the Wall of the City of Jerusalem by the Chaldaean Army , Jer. 52. 2. The Second in the Fifth Month , or in July , in memory of the Burning of the Temple , and of the whole City of Jerusalem , Jer. 52. 13. The Third in the Seventh Month , or September , in memory of the Murther'd Gedaliah , upon whose Death followed the DISPERSION of the Jews , Jer. 41. 1 , 2. The Fourth in December , or the Tenth Month , in Memory of Nebucadnezzar's besieging the City of Jerusalem , 2 Kings 25. 1. And these yearly Fasts they did punctually observe , not only in their First Captivity , or Exile , but after that Cyrus had given them leave to return into their own Country , even unto the time of Darius Hystaspes . And two of these Fasts the Prophet Zachary takes particularly notice of , as most remarkable , viz. that of the Fifth and Seventh Month , Zach. 7. 5.

This Devotion , as Men among the Jews began to separate themselves from their Neighbours into Societies , and Orders , and undertook to lead a stricter life then the Croud , so it increas'd signally , and Fasting became a Characteristick Note of Men , eminently Religious , which makes the Pharisee afterwards , Luc. 18. 12. say , That he Fasted twice in the week , i. e. Mundays , and Thursdays , because that on the fifth day of the Week Moses ascended to the Mount of God , and on the second he returned from thence , a Custom which the Son of God doth not mishke , though it was a voluntary Institution , but finds fault only with their insisting on these outward observations , while they neglected the greater Works of Charity .

The Christians having learn'd this piece of Devotion among the Jews , soon improved it , and because they would not be outdone by the Pharisees in Fasting , resolved to Fast two days in the week as well as they , but changed the days , and pitch'd upon Wednesdays and Frydays , because that on Wednesday the Jews took Counsel together , how to Murther Christ , and on Friday , the Saviour of the World died . And these two standing Fasts the Christians in Tertullians time used to call Stations , because Vid. Ignat . C●●m . Alex. Tertull . & Atbasp . O●●●r . vat . lib. 1. c 47 , 48 , 49. they went to Church on those days , and stay'd there till the Ninth hour , or Three of the Clock in the Afternoon , and some , as Montanus his Disciples , till Night , which makes Tertullian , when he became a Montanist , call the Fasts of those , that Fasted only till Three of the Clock , Stationum semijejunia , half Fasts , or half Stations ; and though the word Station seems to import standing , yet they did not so much stand in Prayer on those days , as lie prostrate upon the Ground ; and because they spent those dayes in Mourning , and Confessing their Sins , they call'd them Stations , from the Toyl , and Hardship of Souldiers , which stand Centry in Cold and Frosty Nights , and undergo the various storms of Wind and Weather .

And indeed , about this time , the Discipline of Fasting became so rigorous , that Men brake into Schisms , and divided from the Church , not about Points of Doctrine , as they do now , but about strictness of Life , and Vied one with the other in Fasting , and Abstinence ; and I am apt to believe that while these disputes about Fasting were very hot , that the Christians here , and there might begin to bethink themselves of an imitation of Christ's Fast , and began to practice the Quadragesimal or Lent-Fast , for being jcer'd by Montanus his Disciples , that they fasted only forty hours , i. e. Vid. Tertull . de Jejun . c. 1. 2. on Good-fryday and the Saturday before Easter , during the time that the Bridegroom was taken away from them , and continued in the Grave , they unwilling to be outdone by Schismaticks , might think of enlarging their days of Abstinence , and by degrees from two days , came to four , from four to six , from six to fourteen , and from Vid. 〈…〉 . fourteen to forty ; for , as in St Austin's Judgment , the Apostles left no certain Rules for fasting Days , so it seems more than probable from Irenaeus his Testimony in Eusebius , that before this time , the Christians , some fasted but Vid. 〈…〉 . one , some two , some more days , some forty hours only before Easter .

What we read of the Fasts of Christians in the following Centuries , especially the Third , Fourth , and Fifth , is very stupendous , for St Basil , St Jerom , and St Austin assure us , that not a few Christians Vid. Basil. Epist. ad Episc. Sebast. Hieron . vit. Pavli c. 5. August . de morib . Eccles. Hieron . de vit. Hilarion . c. 6. in those days would fast three days together , and neither eat , nor drink any thing , till the third day at night ; not to eat or drink at all , or to fast every day till night was a very common thing then , and no man counted that Abstinence any great matter . Of Hilarion saith St Jerome , that from the one and twentieth to the seven and twentieth year of his Age , he lived for three years upon a sort of Pulse called Lentiles soften'd only in cold water , and the three other years upon dry bread , and salt , and water , from seven and twenty to thirty he sustain'd himself only with Herbs , and raw Roots , that grew wild in the Field , from 30 to 35 his Dyet was a little Barley Bread , and Colworts , without any Sauce ; but finding his Eye-sight decay upon that Self-denial , he added Oyl by way of Sauce to his Herbs , and so run on in his Race till he was 63 , tasting of neither Apples , nor Pulse , nor any other thing ; from 63 to 83 his Diet was no more but Sops made of Meal , and Herbs ; and yet as slender as this dyet was , he never eat till Sun-ser . Thus far St Jerom , and he protests , Hieron . vit. Pauli c. 5. and appeals to Jesus , and his Holy Angels , as Witnesses of the truth of what he saith , that about Syria he hath seen persons , of whom one having shut himself up in a Cave for thirty years together , lived upon nothing but Barley-Bread and muddy Water , and another in another Cottage made his Meal a days of nothing else but five dry Figs.

To that height of maceration , and crucifying of the Flesh , did Fasting come in those Ages ; and though I am not bound to believe all that Antiquity hath written about the miraculous Fasts of Men , how Ammonius did never eat any thing , that was boyled , or baked , or roasted , how Conon for thirty years together did eat but once a week , how Eusebius liv'd upon fifteen dry Figgs forty days , how one John was supported without Food ten years , how Maria Aegyptica had nothing to feed upon for seventeen years together , but three Loaves of Bread , how Pityrion did eat but twice a week , how Polychronius hath been known to fast seven days together , how Posidonius eat no Bread in forty years , &c. Though I say , I am not bound to believe all these , and such like passages , Antiquity hath left upon Record , yet without controversie , the Abstinence of Men in those times was wondrous great , voluntary Abstinence I mean , for nothing put them upon it but Religion , and a desire of a more endearing converse with the Father of Lights , with whom there is no variableness nor shadow of turning .

And though it would be in vain , and next to ridiculous to desire any of my Readers to tread in the steps of these Gyants in Fasting , yet I must with very great seriousness , exhort you , that are not ashamed of being Christians , to make Religious Abstinence your more frequent Exercise ; and to this purpose it will be conveient to speak something of the time , and occasion , when this Exercise is most proper ; 2. how it must be managed ; and , 3. what it is , that makes it necessary .

1. Of the time , and occasion , when this Exercise may be most proper , and here the best Rule to go by is the Scripture , and the Examples of Saints , and these will inform us , that it is proper at any time , and the oftner the better , but particularly ,

I. When we lie under some Temporal Afflictions , whether that Affliction consist in losses , or in the malice , hatred , or ill-will of Men , or in some other crosses and disappointments , that may befal us in this World . In such cases David ever had recourse to this Exercise , as we see , Ps. 69. 10. 11. and acknowledged the justice of God , confessed God did him no wrong in suffering such troubles to seize upon him , pray'd for mitigation of his misery , or for deliverance , and he fasted on purpose that his Prayers might be more piercing . The same thing he did when his Child lay sick , 2 Sam. 12. 16. He besought God for the Child , and fasted , and lay all night upon the Earth : Fasting is an acknowledgement of our vileness , and he that abstains from Meat and Drink upon a Religious account , confesses that he hath deserved to be starved to death ; and it is natural for Mankind to believe , that such humiliations and abasements are prevalent with the Deity .

II. When any of our Friends , or Relations , or Neighbours fall into more than ordinary trouble , our compassion and tenderness to their disconsolate estate is best expressed by fasting and supplications , and in this also David's example is remarkable , who went so far in his charity , as to fast even for seeming friends , but real enemies , Psal. 35. 13. But as for me , when they were sick , my cloathing was Sackcloth ; I humbled my Soul with fasting , and my Prayer returned into my own Bosom , i. e. was answered , and heard , and they were deliver'd . Selfishness hath so prevailed in the age , we live in , that we think it scarce worth the trouble of a Fast , to procure God's mercy for our selves , much less for others . Good Lord ! What an unbelieving World is this ! Men believe not that God will work any mighty work upon their fasting , and therefore slight it . Heretofore men believ'd it , and saw wonders , and God blessed them , and was entreated not only for them , but for their Neighbours and Relations too .

III. When we would be rid of any inordinate Lust or Affection . Fasting in these cases weakning the Body , weakens such Lusts , and Affections too , which have too great dependence upon the body , and are more vigorous , as the Body is pamper'd , and gratified , and what Christ says of that evil spirit , Matt. 17. 21. may be most truly applied to such Lusts , This kind goes not out but by Fasting and Prayer . These Lusts are certainly enemies to our Souls , for they war against them in St Peter's Phrase , 1 Pet. 2. 11. and as a General that means to take a strong Town , cuts off their Provision , and will not suffer any Corn or other Commodities to be carried thither , whence it comes to pass , that the enemy must necessarily at last yield himself , so inordinate Lusts must be starved out , and if you bring a famine upon them , you take away their strength , and deprive them of their courage , and briskness , said Moses in Ruffinus , for what is stronger than a Lion , yet let him want his Ruffin . lib. 3. devit . Monach. sect. 66. Food , and he becomes as weak as the feeblest Animal .

IV. When we stand in need of Grace , or of some Virtuous Habit , or of Conquest of some particular temptation . In this case Abstinence is exceeding profitable , not that our empty stomacks do in their own nature contribute towards it , but the Abstinence fits us for seriousness , that seriousness for earnestness , that earnestness for Gods favour . And therefore it was that the Angel told Daniel , Dan. 10.

12. From the first day , that thou didst set thy heart to understand , and to chasten thy self before thy God , thy words were heard , to shew that fasting fits the Soul for fervent Prayer , and God denies nothing to such intercessions , Jam. 5. 16. and indeed where men can so esteem the Grace of God , as to take pains for it , Gods arms are ever open to them , for what the Heathens observed long ago , holds true still , To the industrious God denies nothing . Nothing discovers our Dii omnia laboribus vendunt . esteem of a thing , so much as our contentedness to undergo some hardship for it , and while we deny our Bodies often the satisfaction they crave , they learn by degrees to be more obedient to Faith and Reason , and consequently are less impediments to those Graces which require a Soul , that can live above sence , and sublunary objects . Hence David to learn contentedness in adversity , though exceeding dry , yet would not drink the water that his Grandees fetcht for him from the Well of Bethlehem , 2 Sam. 23.

16. and in imitation of him , some in the Primitive Church to learn chearfulness in want , when they have almost longed for a certain sort of Food , and have got it , yet have been unwilling to taste of it , though their appetite was eager after it , and for this very reason I think it was , that the Pythagoreans used to sit down at a Table full of the greatest dainties and Vid. Diodor . Sicul. in Menag . Not. ad Diog. Laert. lib. 8. varieties , and with coming stomacks too , and in the mid'st of their hunger and greediness after Meat , rise from Table , and forbear eating , or cause all to be taken away , and continue fasting , and all to learn self-conquest , and to get their Souls more raised above the World .

V. When we undertake any great Work or Office , it 's very fit to consecrate it with a Fast. So Christ entered upon his Office of Prophet with Fasting , Mat. 4. 1 , 2. and St Paul and Barnabas , when ordain'd to be Preachers of the Word , began that tremendous Work with Fasting , and prayer , Act. 13. 3. a thing so decent , that the very Heathens have seen the necessity of it , which was the reason why those that were going to consult the Oracle , were obliged to fast , and those that were to be admitted to Sacrifice or Minister to the Aegyptian Isis were commanded Vid. Tertul . de animâ c. 16. Plutarch de Isid. & Osir. to fast ten days , and those that were to be Priests of Jupiter were ordered to abstain from all Flesh , and things , that were heated by fire , and they among the Indian Philosophers , that were initiated into the Service or Worship of the Sun , durst drink neither Wine , nor eat any Flesh , and Amphiaraus laid it down as a Rule , that those that came to receive and give the true , and clear meaning of the Oracles , must debar themselves of all Vid. Volae terran . lib. 13. c. 55. Food one whole day , and three days besides of Wine .

VI. When the Church of God is groaning under persecution , or some other grievous oppression . This obliged the man of desires the Prophet Daniel to retire frequently , seeing the Temple and City of Jerusalem lie desolate , and in rubbish , he fasted often , deprecating Gods Wrath , and indignation against his People , Dan. 10. 3. and on the same account St Cyprian applied Vid. Cyprian Epist. 8. 15. himself to this Exercise , when the Church was grievously afflicted by the Pagans , and good reason , that he , who is a Member of the Church , should make the Churches concern , his own , and burn as it were , when that burns , and be weak when that is weak , and be afflicted when that is afflicted . So much the relation , every private Christian hath to that mystical Body doth import , without which he is no Member , but an excrement of that body , as Warts , and Wens are in Bodies natural , deformities rather than ornaments , and which merit resection more , than conservation .

VII . When a Sinner first turns from his evil ways : Nothing can beautifie his Soul more than this Abstinence , whereby he confesses his demerit , that God might justly take away his holy Spirit for ever from him , the true Food of his Soul , and that which must preserve him unto Salvation . So much the Prophet Joel intimates , when he bids such men , as in good earnest turn to God , make fasting part of that mortification , Joel 2. 12. Turning to God is giving what demonstration we can of the sincerity of our repentance , and hatred of sin , and abhorrency of our selves . So that fasting being part of that demonstration , it must not be left out . Ahab himself , though a notorious Hypocrite , yet was sensible that there could be no turning to God , without this Exercise , which made him when he heard the Words of Elijah , apply himself to repentance , and to give some demonstrations of its being extraordinary , and as he thought sincere , He rent his Cloaths and put sackcloth upon his flesh and fasted , and lay in sackcloth , and went softly , 1 Kings 21. 27.

VIII . Where a man hath been guilty of some notorious Sin , as Murder , Adultery , Fornication , Oppression , Blasphemy , Atheism , &c. and repents , it 's fit he should keep a Fast now and then , to represent unto himself the dreadfulness of his sin , and the infinite patience of God , and what a mercy it is , that God hath turned him from darkness unto light , and from the power of Satan unto God . Such sins eat deep into the Soul , and they had need be remembred often , and our detestation of them had need be expressed frequently by holy Abstinence ; They are enough to damp all hopes of comfort , enough to deprive us of Gods Presence by Grace , and of his presence by Glory . They are sins , that let in all the Host of Hell , and the Soul must fall very low , before the Devil can have such mastery over her . The horror of such sins requires frequent compunctions , frequent compunctions are caused by frequent Abstinence , and that makes fasting necessary on such occasions . In all probability David's Fasts were more frequent than ordinary after his commission of Murder and Adultery , and when we hear him complain , My knees are weak through fasting , Ps. 109. 24. and I wept and chasten'd my Soul with fasting , Ps. 69. 10. We may justly conclude , that these Exercises had relation to the sins , we have mentioned .

2. And having said so much of the time , when this Exercise may be most proper , I must in the next place let you see , how it must be managed .

And , 1. As I said in the beginning , In such Fasts there must be a forbearing of all Meat and Drink . To forbear Flesh , and to eat Fish is no Fast at all , for this is but changing one delicacy for another , and the same may be said of Wine and Sweetmeats , which the Papists make use of in their Fasts , while they will taste no Broath , no Eggs , nor any thing , that hath relation to Flesh. These at the best are Mock-fasts , and are so far from serving to elevate the mind , that the fumes of such dainties oppress it as much , as flesh will do . The antient Christians indeed used their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes in their Fasts , especially in the week before Easter , which consisted in eating those things which had little or no juice in them , but that was but just to support nature from fainting , there being little nourishment in them , and in imitation of those Christians a man may in his Fasts make use of Bread , and Water , or Small-beer , if nature will bear no emptiness and yet may be truly said to Fast , because it is an Abstinence from all pleasant Food , but to fast in Wine and Fish is to play the Epicure , not the Hermit .

2. These Fasts must not be broke till the evening . The Grecians and Coptite Christians at this day seldom extend their Fasts beyond three or four of the clock in the afternoon , and usually break them , when evening Prayer is ended , and though the Primitive Christians used to do so on their weekly Fasts , i. e. on Wednesdays and Fridays , yet in other Fasts they protracted and prolonged them even to Sun-set , and some to a much longer time , as I shew'd before . Those that did heretofore fast only till three of the clock in the afternoon , it 's like might take that custom from Cornelius , Act. 10. 30. who seems to say that he was fasting till the ninth hour , which is the time , we speak of , though others think that he fasted four days together ; But the usual measure of such Abstinence is the evening , or when the Artificial day is at an end .

3. In such Fasts our particular sins , and neglects must be thought upon , confessed , lamented , aggravated , and deplored ; for such days are true humiliation days , and nothing is like to make us so humble as the consideration of our offences , and demerits , and the wrath of God , which is due to us thereupon ; sin , if seriously viewed in all its consequences , will certainly appear very dreadful , odious , and intolerable , and will shew us what monstrous Creatures we are , and that 's enough to humble us even into hatred of our selves , and accordingly this was the custom of old , Neh. 9. 1. 16 , 17. Dan. 9. 3. 4. 5. and that 's the reason , why such Fasts are sometimes express'd by mourning , and weeping only , because mourning for sin , which hath provok'd the Almighty must be one principal part in this Exercise , Zach. 7. 3.

4. In such Fasts deprecations must be made for the Nation we live in , and indeed for all Mankind ; for such humiliations must infuse tenderness , and compassion into us , if they do not , they are not of the right stamp ; If I am truly sensible of mine own sins , I cannot but pity my Neighbours , my Relations , my Acquaintance , and other men , who are involv'd in the same misery , and are as liable to the anger of God , as my self , and if I have any pity , any compassion for my self , I cannot but have pity for others too , but how doth my pity shew it self , but by becoming an intercessour for them , as well as for my self ? and though I am the principal person , that want mercy on such occasions , yet my fellow Christians must not be left out , except I can see men drowning without being concern'd , whether they have a deliverer , or no.

5. In such Fasts , the Word of God must be diligently read , and read with great attention ; especially such portions of Scripture , as contain some of the severest threatnings of God , and his Commands , which we have been most negligent of , and upon such passages reflections must be made , and those Threatnings and Commands applied to our selves , and our hearts asked , how they feel themselves under these comminations , and whether they are sensible of their Errors ; as the Eunuch of the Queen of Aethiopia said to Philip , Of whom doth the Prophet speak of himself , or of another man ? Act. 8. 34. so when these threatnings occur , the interrogation must be ; Of whom doth God speak , of me or of another ? Am not I guilty of the same sin , and may not I justly think , he speaks of me , as well as of another ?

6. With these Devotions in such Fasts praises of God may be mingled now and then , and Gods various Blessings laid open to our view , that we may learn to admire his goodness , and our strange ingratitude , and in this the Israelites in Nehemiah , are our Precedents , of whose Fast we read , that they divided the day of their Fast into four parts , one part they consecrated to confessions of Sin , the second to reading the Word of God , the third to thanksgiving and praising God , the fourth it 's like to begging Blessings Spiritual and Temporal for themselves , and for their brethren , Nehem. 9. 1 , 2 , 3. An excellent pattern , and which , if follow'd may keep us from being tired with devotion on such occasions .

7. In such Fasts , holy , serious , and gracious thoughts are absolutely necessary ; thoughts suitable to that mortification , and the great concern we are about ; for as we need not lie upon our faces all day , but may lawfully rise sometimes , and walk , so in that walk , or while we are not reading , or praying , our minds must be busie with contemplations of our spiritual wants , and the ways and means how they may be supplied , our eyes must be fixed upon Heaven , and God's justice , and vengeance survey'd with an impartial eye , till it makes us wish with Jeremy , O that my head were waters , and mine eyes a fountain of tears , that I might weep day and night for the iniquities of my sins ! Jerem. 9. 1.

8. Alms and Works of Charity must accompany such Fasts ; for thus we are taught , Es. 58. 6. 7. Is not this the Fast that I have chosen ? To undo the heavy Burdens , to deal thy Bread to the hungry , and that thou bring the Poor , that are cast out , to thy house ? In such Fasts we come to beg a considerable Alms of God , and God is resolv'd to observe his own Rule , With what measure you mete , with the same it shall be measured to you again , Luk. 6. 38. and that the merciful shall obtain mercy ▪ What pity can we expect from God at such times . while we shut up our bowels of compassion to the needy ? Though we our selves fast , yet that 's no Rule for them that are in distress , and want daily Food , and we then fast with some comfort , while we make them eat , that are destitute of necessaries , and conveniences .

9. In such Fasts we must have no ill 1 Kings 21 9. designs . He that with Jezehel fasts to circumvent an innocent Naboth , fasts not to God , but to the Devil , and he who hath some interest , or intrigue to carry on , and can effect it by nothing so easily as by a Fast and Humiliation , to bring people into a good opinion of him , takes strange pains to make God his implacable enemy . To provoke God by downright works of darkness is all one would think , that wickedness can aim at ; but to convert Religion into sin , and by a Fast to hold a Candle to the Devil , is a Villany , which hath no name , and therefore the punishment due to it , can have no bounds , no measure . He that Fasts upon the account of the great injustice , and oppression he hath been guilty of , in hopes , that God will let him enjoy the estate or means , he hath wrongfully gotten , without restitution , observes a lesser Command , and breaks a greater . The design in such Fasts must be no other but to cloath our Souls with greater righteousness , and to get our hearts fill'd with greater zeal to Gods glory . To think that a Fast will excuse my sin , or Abstinence serve for a cloak to cover my unlawful desires , or make my Lusts , and wilful Follies , pass for Peccadillo's in Heaven , are thoughts , which require no other confutation , but God's thunder ; and where people can think so ill of God , and Religion , there is no other way to convince them , but by Viols of wrath , and cups of trembling and astonishment .

10. In these Fasts new Resolutions must be made , against those sins , we find our selves very prone , and inclined too ; without this , our Fasts are but cold services , and our Abstinence but a formality . It 's therefore well observed by the Jewish Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. sect. 1. Doctors , that it is not said ●● the Ninevites , that God saw their Fa●●ng and their Sackcloth , but their Wor●● , and that they turned from their evil ways . Without such Resolutions , we only fast for strife , and debate , and to smite with the fist of wickedness , as it is said , Es. 58.

4. but do not fast to God . If we have been defective in any duty , new resolutions must be made against the neglect , new resolutions to be more careful in the performance , new resolutions to watch more , and to overcome our selves . This is to renew our Covenant with God , and when we do so , God will be found of us , 2 Chron. 15. 12. 15. To weaken our Bodies in fasting , while our sins continue vigorous and strong , is only a seeming imitation of a Nation , that doth righteousness , and forsakes not the Ordinances of God , but no real following after righteousness , as God complains of the Jews , Es. 58. 2.

XI . Our intent in such Fasts , must be to fit our selves for the influences of God's Spirit . One great reason why the Christians of old had so plentiful a Portion of God's Spirit vouchsafed to them , was without doubt their great Temperance , and Abstinence , which makes the Soul more agile , and lively , and consequently quickens her understanding , and prepares her for those communications of the Deity . I can lay no very great stress upon the place , because it concerns a particular person , yet it is remarkable however , that the Evangelist speaking of St John the Baptist's Abstinence , immediately subjoins the priviledge , we speak of , Luke 1. 15. He shall be great in the sight of the Lord , and shall drink neither wine nor strong drink , and he shall be filled with the Holy Ghost , as if Abstinence attracted that invisible in-influence , and God loved to converse more with persons that are enemies to pampering of their Bodies , than with those , that delight in corporal Food , and choicer Diet. Indeed the more the Body is cherish'd the more sleepy will the Soul be , and the less it is cocker'd , and pleased , the more active will the Spirit be ; and I think I may lay it down for a Maxim , that the greatest Revelations , and Inspirations have been vouchsafed to Men that have been most given to Abstinence . Of Anna the Prophetess it is particularly said , that she served God with Fasting much , Luke 2. 37. Not that I would encourage men to aim at extraordinary Visions and Revelations in their Fasts , but so much I dare promise them , that by frequent Religious Fasts , they may obtain great assistances of God's Spirit , to subdue their corruptions , and to do great things for God , and to arrive to more than ordinary content , and satisfaction . And this calls me to another observation ,

12. That these Fasts , if the Soul shall receive any great good by them , as I hinted before , must be frequent . Once a year , or once in half a year to deny our selves in Meat , & drink , upon the account of devotion , is may be , to do more , han profane persons , but not to do more , than hypocrites ; it is the frequency of study , makes men Scholars , and the frequency of speaking makes men Masters of a Language . Frequent touching of the Strings makes a man a good Lutenist , as frequent working at a Trade , makes a man an excellent Artificer , so he that repeats this Exercise often , will not only get a facility in the performance , but his Soul will signally thrive by it , supposing still that the days be spent , as I have directed ; and though we cannot lay down a certain Rule for all men , because their Constitutions and employments are different ; yet I should think , that once a month at least any private Christian might keep a solemn Fast to obtain mercy , and find Grace to help in the time of need . Those who have more time , may take the first Christians for their pattern , and exercise themselves either once , or twice a week in such Abstinence . The Scripture hath not given us any particular instructions about it , because God would have such Exercises come freely from us without constraint , and then they become Golden Viols full of odours , as St John speaks , Rev. 5. 8.

13. When we fast thus , our care must be not to despise others , that do not . Every man stands , and falls to his own Master , and I that know not anothers Reasons , why he neglects such Exercises , must not therefore judge him , as profane . I must still consider , that I have more need of such Self-denials , than other men , and though they do not for the present apply themselves to these stricter Rules of living , God will in time acquaint them with their duty . I know my own wants and necessities best , and my first care must be to save mine own Soul . As other mens neglects must be no examples to me , so neither if they do not do , what I do must I cry , Stand off , for I am holier than thou art . This may befit a Pharisee , but doth not become a Christian , and whatever effects Grace produces in the Soul , to be sure contempt of others is no Fruit of that Tree .

14. Those that are under the yoak , as Servants , or Apprentices , and are desirous of this Exercise , must take such days , as their Masters , and Superiours will allow , or when they can be best spared from their work and employment , and if it be replied , that they have no other days , but Sundays and Holidays , I answer that there is no place of Scripture that forbids turning the Lords Day , or other Festivals , in case of necessity into days of humiliation , especially , where the severity of Masters , and Mistresses is such , that they will neither Vid. Canon Apostol . 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Auth. Epist. ad Philipp . Ignatio adscriptae . enter into Gods Kingdom themselves , nor suffer those , that will , to enter . The Eastern Church heretofore made it a crime to fast on Saturday , or on the Sabbath day , except the great Saturday before Easter , yet the Western Church ventured it ; and what was a Festival in the East , was a Humiliation day in the West , and no doubt , they had their different reasons for it , as the Eastern Church , made it a Festival to oppose the Heresie of Marcion , who fasted that day ; so the Western made it a day of Humiliation , because the Disciples of our Lord were overwhelmed with grief and sorrow that day , for the loss of their Master .

This passage I mention on purpose to shew , that though the Lords day , and other Holidays be Festivals , yet it hath not been unusual to change Festivals into fasting days , and consequently a person that is under such Bondage , may no doubt lawfully spend them in such mortifying Exercises , because he hath no other days to employ in such Devotions .

15. They that are Masters of their time , and have liberty to choose what days they think fit for this Exercise , may do well to pitch on such days , when together with their private devotions , they may have opportunities to hear a Sermon , or to be present at the publick Prayers of the Church . For these publick Devotions keep the private warm , and as one hand washes the other , so the private fits the Soul for the publick , and the publick makes her return with greater appetite to her private Confessions , and Orisons . On such days , when our private Devotions are on the wing , and our hearts hot within us , we are the fitter to join with our follow Christians in publick , and may contribute to the hearing of their Prayers , for since the exaudition of Prayer depends much upon the fervour of it , Abstinence , as I said before , being a great means to give heat , and fire to our Prayers ; we may on such days , by our addresses to God in publick , as well as private , signally promote not only our own , but also our Neighbours welfare and happiness .

16. When at night we break our Fast , it 's fit and convenient we should be very moderate in eating and drinking , least with the severities of the day we forget our resolutions of better obedience too . He that hath fasted all day , and gluts himself again at night , seems to be glad that the devotion is over , and to take greater delight in his corporal , than spiritual Food , and Nourishment . The serious frame of spirit , we have been in all day , must be preserv'd at night , and sure I am , that feeding our selves to the full at such times , will very much debilitate , and weaken the noble sense , we had all day , and therefore a courser diet than ordinary is fittest at night , when we have been with God all day . It keeps in the holy fire , and helps to maintain the serious thoughts , we have had ; for the courser the Meat , or Food is , the less palatable will it be and the less palatable , the less delight a man will take in 't , and the less delight he takes in it , the more he 'll reflect on the sad truths , that have been in his mind all day .

To this purpose I remember a passage Procop. de aedif . Justinian , Imp. in Procopius concerning Justinian the Emperor . The week before Easter , saith he , he fasted every day , and led a very severe life , such as meaner men would scarce have endured . All the day long he abstain'd from Meat and drink , and being hungry at night , would not suffer his Servants to set either Bread or Wine , or any curious dishes upon his Table , but caused some Coleworts , and common Herbs of the Field , macerated for some days in Vinegar , to be brought up to him , and of these he did eat , and his drink was water , nor did he eat of this Food to satiety , but having tasted a little , would give over again , scarce taking so much , as would suffice nature ,

3. And having laid down these Rules , my Reader will suppose , that I would not have mentioned them , but with an intent to exhort him to the frequent use of this holy Abstinence , the third particular , I promised to offer to your consideration .

The Grecians at this day , scarce take us , who call our selves Protestants , for Christians , because we fast so little , thinking it impossible , to be followers of the Primitive Church , and not to imitate them in this Exercise . The truth is , it is a thing so ●i●tle practised among us , except it be now and then , when we are put upon 't by the Magistrate in some imminent danger , that he that knows any thing of the antient Church , may wonder , how we come to leave out so considerable a part of devotion . Fasting hath got so ill a reputation among us , because the Roman Church hath miserably perverted the use of it , that the generality are afraid to venture upon it , for fear they should be guilty with Lot's Wife , of looking back towards Sodom , from which they are escaped . But most certainly , this Exercise is a Christian Exercise , in despight of all those abuses , and was practised in the antient Church , as surely as the present Church of Rome is departed from that antient way of holiness . Go through the whole Nation , you will not see one Family in twenty set themselves to seek the Lord by a solemn Fast , through the whole year ; and I dare say , there are thousands , that never heard , or considered , that it was their duty . Gluttony , and Luxury , and Eating , and Drinking heartily are made such necessary attendants of Mens lives , that they think , should they fast one whole day , and spend the whole day in Confessions , and Prayers , they should certainly die at night . It 's a sign they have a high esteem for Religion all this while , sure they do not think their Souls worth any thing , that do not , or will not refresh them now and then by such Abstinence ; for the Soul never feeds better , than when the Body fasts .

Hear this ye drowsie , lazy , careless Christians , what do you call your selves Christians for , if you will not do as the antient Christians did ? What made the first Planters of the Christian Religion fast so often , if they had not apprehended it exceeding necessary ? Were they Fools for doing so , or if they had not judged it highly expedient , would they have been so weak , as to have made it their most frequent Exercise ? Can you think that Gods Spirit will ever visit you , while you mind nothing so much as your Belly ? Is fullness of Bread , the way to be fill'd with the Holy Ghost ? Do you ever hope to overcome the Lusts of the Flesh without this Exercise ? Do you think your evil desires will ever die , without you chastise them by fasting into better manners ? Do you think the World and its Glories will ever become contemptible in your eyes , if by such Abstinence now and then you do not learn to despise it ? Do you think you will ever become eminent Saints , while you are all for eating and drinking ? Hath God denied himself so far , as to deliver up his Son for you , and cannot you deny your selves in a little Meat , and drink for his sake , that you may take his death and passion into greater consideration ? Do you think , God is so fond of you , that he 'll make you partakers of the Divine Nature , while you know not , what denying the Body means ? Do you think , you will ever get any great portion of Grace , while you think much of attending the Lord , in such mortifications ? Do you think , your minds will ever pierce into the Mysteries of Gods love without such Humiliations ? Do you think , you will ever be admitted to those high degrees of Gods favour , that the Saints of old arriv'd to without such abasement ? Do you think your eyes will ever be as clear as theirs , while your Fasts are not as strict as theirs ? Do you think , you will ever feel that joy , they felt , without such preparatives ?

To add some other Motives , and encouraging Arguments .

1. By eating we were lost , and by fasting we must recover . Had Eve fasted , and abstained from the forbidden Tree , fasting would have been needless , and superfluous now , and if fasting was necessary in Paradice , shall it not be more needful now ? Of the Tree of the knowledge of good and evil thou shalt not eat , said God , Gen. 2. 17. If the Medicine was wholesome , before we were sick , how much more wholesome must it be , now we are so ? Was it expedient before our Lusts were in Rebellion against our Reason ? And shall it not be more expedient , now that they war against the Soul ? Had Adam hearkn'd to this Voice of God , he had never heard , that more dreadful word , Earth thou art , and to Earth shalt thou return ; It was want of fasting , brought death , and trouble , and anguish into the World ; and if things are cured by contraries , hot things by cold , and cold by hot , that first Luxury had need be expiated , and cured by Abstinence .

2. Fasting thus , we imitate the Holy Angels , they eat not , they drink not , and yet they praise God day and night ; they have indeed Bread to eat , but that Bread is no other but the light of Gods countenance , which continually feeds and nourishes them into the highest happiness . When I say we imitate them , I press no such imitation , as that Monk pretended to , that would needs live like the Angels of God , and went into a barren Wilderness , taking no provision with him , believing that God would feed him without a Metaphor with Angels Food , but finding after a few days , that for want of convenient Food , he was ready to faint and die away , he returned to his friends again , and one of them hearing him knock , and calling , open the door , for I am such a one . It 's impossible , said his friend , for such a one is become an Angel , if thou art an Angel , what dost thou stand knocking here for ? But he continued knocking confested his weakness , and begg'd of him to let him in , and give him somewhat to support nature , and that he might recover strength . I mean no such imitation , but as fasting makes our Souls fly up more vigorously to Heaven , and fits us for divine contemplations , and heavenly meditations , so far we may be said in this Exercise to imitate those blessed Spirits , whose contemplations of the divine goodness are always sprightly , and ravishing .

3. Frequent fasting is that , which will preserve health and life better , than any Physick whatsoever . What makes so much work for Physitians but eating and drinking to intemperance ? Nay do not Physitians cure men by Abstinence ? and if that be their great remedy , why should we not make use of it , before we have need of them ? Gouts , and Fevers , are best cured by fasting , and for bearing nourishing Victuals ; If it lie in our power to prevent diseases , who can pity us , when we fall into them , seeing we were wilful in the procuring ? So advantageous , so profitable is God's service , it heals not only the inward , but the outward , man too , conserves nature in its vigor , the eyes in their strength , the limbs in their nimbleness , and the head in an even temper . What made the antient Hermits , that kept almost a perpetual Fast , live so long ? Why ! their frequent fasting : So true is that saying of Solomon , The fear of the Lord prolongeth days , Prov. 10. 27.

4. If you would displease the Devil , fast , if you would please him , neglect this Exercise . Nothing pleases the Prince of Darkness more , than feeding high , by this he tempted the Israelites into Idolatry , Numb. 25. 2. By this he tempts men to Pride , to Fornication , to Adultery , to Lustfulness , to Wrath , to Malice , to Revenge . By fasting the Devil is expelled , by fasting his power is weakn'd , by fasting his temptations loose their sting . By continual feeding and filling our selves he darkens our Understanding , clouds our Reason , dulls our Devotion , makes us indisposed for Gods service , and deprives us of that light , whereby our feet should be guided into the ways of peace . How long then do ye halt between two opinions , if the Lord be God , follow him , but if Baal be God , follow him , 1 King . 18. 21.

5. Will not the very Heathen shame you in the last day , if you neglect this Exercise ? a a Vid. Diog. Laert. lib. 10 de Epicuro . & lib. 8. de Pythag. Epicurus himself lived upon Bread , and Water , and Apples , and Herbs , saying , that Bread and Water would satisfie Nature , and what was beyond that , was not to satisfie Nature , but Luxury . The like did Pythagoras before him , who defended that this slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and slender diet would not only preserve mens health , but furnish them with excellent Notions , and clarifie their Reason . b b Hieron . tom. 2. lib. 2. contra Jovin . St Jerom from Heathen Writers , tells us , how under Saturn the First , men lived altogether upon Fruits , and Apples ; how under Cyrus many of the Persians lived altogether upon Salt , and Bread and Water , and Barley Flower ; How the antient Priests of Egypt abstain'd from all Flesh and Wine , did eat Bread but seldom , made Herbs , and Fruits of the Earth their only Dyet , and would not touch either Milk or Eggs , saying , that the one was but liquid Flesh , & the other nothing Blood , only the colour changed ; and how the Persian Magi made use in their Dyet of nothing but Flower , and Herbs I do not from hence infer , that you must change your Dyet , but only this , what a Witness this temperance of the Pagans will be against you one day , even against your intemperance , and feeding high , and unwillingness to apply your selves sometimes to this Religious Exercise of Fasting , and Abstinence .

6. So strange a power hath this Exercise with God , that by vertue of it many have wrought Miracles . I know not whether that old observation will hold water , that Elijah , while he kept to Bread and Water , wrought Miracles ; but after Author Sermon . ad fratr . in Erem . perper●m adscr . Augustino . Hieron . cit . he began to eat Flesh , that power ceased . However , herein the Fathers agree , that by Fasting Daniel stopt the mouths of Lions ; by Fasting , the three young Men at the Court of Babylon quench'd the violence of the fire , which makes St Jerome cry out , How lovely is this Exercise , which appeases God , asswages the rage of Lions , and chases Divels ? By rusting the Israelites overcame the Ama●●kites ; by fasting Joshua stay'd the course of the Sun ; by fasting Lazarus comes to be received into Abraham's Bosom . I conclude this Subject with the words of St Ambrose , Great is the Virtue of Abstinence , an Exercise Ambros. lib. de Eli● & jejun. c. 1 , 2. so glorious , that the Son of God himself was enamour'd with it . The fasting Elijah speaks the word , and the Heavens become Brass ; By fasting he raises the Widows Son to life again , commands Rain , calls for fire from above , and is wrapt up in a fiery Chariot into Paradice ; By his Forty days fast he obtains the honour of the Divine Presence , and the more he Fasts , the greater Marks of Gods favour he receives , stops the Stream of Jordan and turns its slimy bottom into dust . For what is Abstinence but a Picture of Heaven ? it's the life of Angels , the death of sin , the grave of evil concupiscence , the means of salvation , the root of grace , and the foundation of chastity . By this men climb up to Heaven a nearer way ; And by the strength of this Elias ascended , before the Horses of fire mounted him on high .

III. Extraordinary Exercise .

Watching . An Exercise commanded and recommended , Mat. 26. 38. 40. 41. Marc. 13. 37. 1 Pet. 5. 8. Act. 16. 25. Act. 20. 7. By watching here I do not mean watchfulness of the Mind , a Subject , I have already sufficiently discours'd of in the Ordinary , and constant Exercises , but abstinence from sleep , and keeping our selves awake for devotion sake ; in a word , that which the Primitive Church hath expressed by Vigils , either sitting up the greatest part of the night , or rising at midnight to praise God , and to magnifie his goodness . And though I do believe , that in the places , I have quoted for this piece of Self-denial , Christ intends chiefly mental Watching ; yet some of the expressions are such , that they cannot but import corporal Watching too ; and since people cannot be supposed to be exhorted to Vigils in the day time , when the greatest part of Mankind are awake , it must follow , that this Watching imports Self-denial in Sleep at night . And the reason of the necessity of this Exercise is given by St Chrysostom , The night was not made that we should spend , and consume it all in Sleep , witness your Seamen , Tradesmen , and Artificers . So the Church of God rises at midnight ; Imitate her , and behold the dance , and order of the Stars ; How profound is the silence of nature , how quiet are all things ! stand amazed at Gods dispensation . Now is the Soul nimbler , subtiler , quicker , fitter to behold things sublime , and great . The Darkness may lead thee into contemplation of thy sin , and consequently into compunction , seeing the Skie embroidered with Lights , what an excellent consideration will this produce of thy Creators Wisdom ! Midnight Prayers strangely incline Gods favour , especially if thou make that time a time of Lamentation , which others make a time of Rest and Laziness .

Night-Devotions in all probability have been very early in the World , and God seems to have given men an item of them by his appearing to them so often in the night . Before day Abraham rose to sacrifice Gen. 22. 3. his Son . In the night it was , that Gen. 28. 11. 12. Jacob wrestled with God , and receiv'd the Blessing . In the night it was , that Gen. 32. 24. God led the Children of Israel out of Exod. 12. 12. Egypt . Samuel cryed unto the Lord all night . Judith rose up in the night , and 1 Sam. 15. 11. perform'd her Devotions ; and who Jud. 12. 1. 6. knows not what the mighty David saith of himself that he wash'd his Couch Ps. 6. 6. with his Tears at night . In the night , Luc. 2. 8. 11. the Son of God was Born , and the Angel of the Lord brought the news of it to the Shepherds .

The Heathen themselves , by a natural dictate of Reason thought it unjust to spend all the night in sleep without some expressions of Gratitude to their Deities . This made them not only sacrifice a Cock to the Night , which they adored as a Goddess ; but by Watching and sitting up at night , and praying to their Gods , testifie their respect , and homage to that Being , from which they thought their Blessings did drop down . It 's true , many of their nocturnal Devotions , were impious , prophane and ridiculous , but still this argues , that they thought it rational , and a duty to the Gods they worshipt , to adore them in the night as well as in the day ; not only the Vestals rose in the middle of the night to sacrifice , but the Indian Philosophers too paid their respect to the Sun at night ; for it was their God , and the same they did in other places to Venus , Bacchus , Apollo , Minerva , which makes Cicero and Seneca Cic. de legib . 2. Senec . de provid . c. 5. speak highly in commendation of such Vigils or devotional Watchings , if they be used with Sobriety . How the Christians came to exercise themselves this way is soon guessed at , if we reflect on what Christ had told them , that he would come to Judgment in the night , or to use Mat. 25. 43. his own words , as a Thief in the night . Rev. 3. 3. They trembled at the word , he had spoke , Marc. 13. 35. Watch therefore , for ye know not , what time the Master of the house cometh whether at even or at midnight , or at the Cock crowing , or in the morning ; and this made them deny themselves in their Sleep so often , and rise to praise God , lest coming in the night , he should find them unprepar'd .

The example of David was a great motive also ; for at midnight will I rise and give thanks unto thee , saith he , Psal. 119. 62. For the Christians in those ages had a custom , which is much out of fashion now , whatever they found , that any holy man had done before them , if it were possible , they would imitate him in that service , and devotion . This made Paul and Silas , pray and sing praises at midnight , and from hence , as well as Act. 16. 25. from Christs watch-word it was , that the Plin. Sec. lib 10. Christians in Pliny's time , used to meet before day , and sing a Psalm to Christ , as Epist. 79. Tertull ad Uxor . l. 2. c. 4. unto their God . And these Meetings Tertullian calls Nocturnal Convocations , as the Prayers then used were afterward call'd Lamp-devotions , or Candle-Devotions . And though I do not deny but that the Persecutions of those ages were Preces Lucernariae . partly the cause of their meetings at night , when their Adversaries the Heathen were asleep , and therefore unlikely to disturb them in their Worship , yet this could not be the sole Reason ; for sometimes they had respit , and lucid intervals , even under Heathen Emperors , and yet they continued their Vigils , and night services .

These night-devotions were in process Epiphan. in Compend . Hieron . Ep. ad Eustoch . & Demetr. of time performed in this order . 1. When day-light was shut in . 2. When they were going to bed . 3. At midnight . 4. By break of day ; hence it is , that St Jerome bids Eustochium rise twice or thrice , out of her bed at night to Prayer , and these four hours of Prayer at night joined , with the three hours in the day , made up that ordinary Devotion which they undertook in imitation of Holy David ; Seven times a day do I praise thee , because of thy Rigteous Judgments , Ps. 119. 164. for Vid. Chrysoft . ad Ps. 118. they pray'd at nine of the clock in the morning , because then the Holy Ghost descended upon the Apostles , at twelve of the Clock at noon , because then the Son of God was crucified , and at three of the Clock in the afternoon , because then Christ gave up the Ghost .

The Heathen , especially in the first and second Centuries after Christ , took so much notice of these midnight devotions of the Christians , that they ordinarily call'd them Owls , and men that shunn'd day-light , and though it 's true , they accused them of promiscuous Copulations , eating of Children , and such Crimes , partly because they could not tell , what they did in those night Assemblies , and therefore suspected it must be some ill thing they did , because they made use of the night ; partly because the villanous Gnosticks , who called themselves Christians , committed abominations much like these ; yet the World found afterwards , that it was their love to their Creator , and Redeemer , that made them watch , and pray , and praise and sing the goodness of their God at midnight . It happen'd afterward that these Night devotions were abused ; for Men and Women using to meet at night in Church-yards to praise God , some were so profane as to commit wickedness together , and made those Devotions opportunities of impure and lascivious Actions ; upon Vid. Concil. Eliber . can . 35. Placuit prohiberi , ne foeminae in coemiter . pervigilent eo q●od saepe sub obtentu orationis latenter scelera committant . which account they were forbid , especially to the Women , by the Eliberitane Councel , about the year 305. after Christ ; yet this restrain'd not the sober use of this Exercise , either in private houses , or in publick places , where men met by themselves ; whence it came to pass that in the succeeding ages , they went so far , as to institute Societies of men , which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or men that never slept , who relieving one another , sung praises to God day and night without any intermission or interruption ; For as soon as one company had done , another began , and thus they represented Heaven , and the Joys of Angels here on Earth . This Zeal in these latter ages is grown cold , and the lukewarmness of the present times is such , that he seems to be a setter forth of new Gods , that Preaches up this kind of Exercise ; yet I know not , whom we can imitate better , than the Christians , who lived in times of the purest Devotion , and to see , how far this Exercise may be revived among us , is the attempt of the following Discourse ; and to make it practicable , I shall first lay down some Rules concerning it , and then add some encouragements .

The Rules are these following .

1. There being at this day no publick meetings of Christians at night upon the account of devotion ; what is done , must be done by private persons in their own Chambers , or Houses . Where there are no publick Societies to encourage us , there our own Zeal must prompt us to such Exercises ; and did private Men and Families begin it once , the Governors of the Church , would soon encourage it publickly , who only forbear to urge it , because the age will not bear such watchfulness . A Christian that 's Zealous for God's glory , stays not for a publick Summons , if he find that such an act of Piety , is acceptable to God , and it 's enough to him , that the Saints of old did use it . What is order'd by God , or Man in publick , is only to kindle fervour in Mens breasts at home , and as a man for to pray need not every time , he is to kneel down , run to a publick Church to pray , so neither is a Christian obliged to neglect this Watching upon the account of devotion , because it is not exercised in publick . It 's enough , that the Church doth recommend it to private Christians , though she cannot as yet bring private Christians to use this Self-denial publickly . It were to be wish'd that the Ministers of the Gospel did begin this Exercise , and possibly some well-disposed Christians would follow them , but the age we live in is so very apt to call all things Superstition , and Rags of the Whore of Babylon , that looks like Self-denial , that even those Divines , that would observe these Vigils publickly , dare not , for fear of greater inconveniencies .

2. As I told you in the beginning , that these Vigils , or Watchings to devotion at night , had reference either to sitting up the greatest part of the night , or to rising at midnight , and employing some time in Prayers , and Praises , so where a man means to make use of the longer Vigils , he would not do amiss , if he used them once a week ; though , if a man can bring himself to it , the Vigils appointed by our Church , are an excellent Rule to go by . To sit up one night in 7 certainly cannot be prejudicial to Health , when we see persons upon more trivial occasions without doing themselves any hurt , sit up two or three nights in a week . The Christians of old , by what Tertullian tells us , sat up two nights in a week upon the Tertull. lib. de jejun. account of Religion ; how happy should we think our selves to be , if we could perswade men to sit up but one . The shorter Vigils or rising at midnight to devotion , and spending some time in Pious acts , and Exercises may easily be performed , and practised every night , especially by Men and Women , who are single , and have nothing to take care for , but the things of God ; and there can be no great difficulty in it , if we will but force our selves , and push nature forward where it is loath to go . This would make us awake as duly about that time , as we do at seven or eight of the Clock in the morning . Nature is a very tractable thing , especially where people are healthy , and will yield to modest violence , and the Scepter of Reason , and use will make that facile , and easie , which Men look upon under the wrong notion of impossibilities .

3. The Exercises proper for these Vigils , as I have partly intimated already , are praying , singing of Psalms , or reciting and repeating such Psalms as are most suitable to our Wants and Necessities , and Meditating . Theodosius the Emperor Vid. Socrat ●ib. 7. c. 22. did so , rose in the night , with his Sisters , and their chief employment was to sing Psalms , he one Verse , and they another ; So little were Kings , and Princes ashamed in those days to express their Zeal in Religion . These Exercises drive away the tediousness of the night , and turn darkness into day . These make the Sun of Righteousness rise upon us with healing under his Wings , and fill the Soul with oriental Splendour . These make the black night look lovely , and are the best weapon to disperse all terrors , the Officers Hell may scatter at that time among Gods Creatures . He that must have variety of employments at such times to prevent weariness , may begin with musin upon Gods wondrou , Works , upon the blackness and deformity of Sin , and the dismalness of that Soul , that is a stranger to Divine Illumination . From Meditation , he may proceed to Prayer , and from Prayer to Singing ; or if he be not able to Sing , to rehearsing the Songs of the Sweet-Singer of Israel ; These happy Changes , like so many different Musical Instruments , will give new delights to his Soul , and make him loath to give over . These like rich Liquors , fill the heart and all the faculties thereof with a divine briskness , and make the Soul rise from her devotion with a sacred relish , and appetite .

4. These Vigils , or Watchings at night to acts of devotion may be prejudicial to persons , that labour under weakness of body , nay and to such as work hard in the day time , whether the Work be Preaching or Servile labour ; yet do not people work hard every day , nor do Ministers Preach every day , nor doth weakness continue every day , and therefore these must not be made impediments for the total neglect of this Exercise : sometimes people , that have work'd all day cannot sleep , and had not they better consecrate that time to the praises of that God , who neither slumbers , nor sleeps ? However on those days , that men do not spend their Spirits with any extraordinary service or toiling , may not the Soul be ravish'd at night , and summon'd to apply her self to this delightful severity ? Shall the softness of the Bed keep the Soul from such employment ? or the warm down of the Pillow hinder a Christian from crying out with the excellent Psalmist , My heart is fix'd , my heart is fix'd , I will sing and give praise . Awake up my glory , awake , I my self will awake right early , Ps. 57 , 7.

5. This Exercise at night may lawfully be neglected , if the evil that may ensue upon it , be greater , than the good which can be expected from it . This I speak , not only with respect to what men may find upon the frequent use of this Exercise ; for a man may find upon frequent Tryal , that it either indisposes him for nobler Duties , or discomposes him in his Health , whereby he is hindred from doing God farther service , and in such cases it may without sin be laid aside , but also with respect to the offence , his Neighbour may take at it ; for it may happen , that a weak Christian may sink into great perplexities , because his strength will not bear this Exercise , while my example makes him look upon it as necessary ; or a man may have a Wife , that is exceeding tender of him , and upon his exercising himself in this manner , may either lead him a very unquiet life , or make her self sick with vexing and grieving at his austerities , upon a fancy that it will shorten his life , or cast him into some dangerous sickness , and consequently by her continual , and importunate , quarrelling about it , cause great disorders in the Family , and by that means put a stop to the free course of some greater Duties ; and in both these cases , it may lawfully be omitted ; for God always bids us measure the exercise of our Duties by the good that flows from them , and therefore it the evil , or mischief accidentally attending such Exercises , be greater than the good that we can suppose to reap by them God certainly requires not the practice , or performance of them . Yet even here , it 's fit we use such Arguments to our Neighbours or Friends , as may discover to them the weakness of their surmises , and the needlesness of their Scruples , for fear we seem too easie in yielding to the neglect of a thing , which otherwise may be a great Promoter of Holiness .

Indeed in the great moral Duties of the Gospel , which are expresly , and peremptorily commanded , I must neither hearken to Father , nor Mother , neither Wife , nor Sister , nor Children , but as St Jerome speaks , trample upon them all , rather than neglect a known duty , and undergo all the inconveniencies , and reproaches in the World , rather than commit a sin wilfully ; but this will not hold in circumstantial things , such as this praising of God at midnight is ; for these must ever give way to the more substantial Duties of brotherly Kindness , and Charity .

6. He that ventures upon these Vigils , or Exercises either all night , or for sometime at midnight , must be a person , that loves God fervently , and in vain do I , or any man alive , attempt to bring any person to this piece of Self-denial , without that person knows , what a strong love to God means . No man can watch , that doth not love . As weary as Jacob was with his Journy , yet love Gen. 32. 22. 24. would not suffer him to sleep at night , but he must awake to contemplation ; and while he was engaged in 't , the Angel of the Covenant wrestled with him , and blessed him . Love shakes off drowsiness , and rest it self makes it restless . Love breaks forth the more vigorously at night , the less there is to hinder it in its operations . Love makes such Exercises easie , and a Christian that hath love to spur him on , runs chearfully in this narrow way . Love carries him beyond inconveniences , and makes him desirous to lose his life , for him that gave it . Love embraces all opportunities to exercise its gratitude to the Lord Jesus , and there is no time comes amiss to this inestimable Grace . He that either hath felt or read what love will do to Friends on Earth , will be able to guess at the truth of what I do propose , and sure he never knew yet what being sick of love is , I mean of love to Christ , that never found himself in a disposition , or temper to say , By night on my Bed I sought him whom my Soul loveth ; I sought him , but I found him not ; I will rise now , and go about the City in the Streets , and in the broad-ways I will seek him , whom my Soul loveth , I sought him , but I found him not . The Watchmen that go about the City found me , to whom I said , saw ye him , whom my Soul loveth ? It was but a little , that I passed from them , but I found him , whom my Soul loveth , I held him , and would not let him go , until I had brought him into my Mothers house , and into the Chamber of her that conceiv'd me , Cantic. 3. 1. 2 , 3.

7. That this Exercise of rising at midnight to Prayer may be more satisfactory , and effectual , I would advise to going to bed betimes , that nature being refresh'd with some sleep before that time , may be the fitter for this service ; and , it 's very probable , that those who in the Primitive Church used this Watchfulness , observed this Rule . In this Age Tradesmen , and those that have any toiling Employment in the World , have brought themselves to an ill custom of sitting up at their Trade till midnight almost , and having tired themselves with running after their Worldly profit all day , it cannot be otherwise , but they must find themselves very unfit for this nocturnal Exercise . If ever a man becomes Master of this Virtue , he must learn to accommodate his business to his Religion , not his Religion to his business ; and as Spiritual fervour must be the first mover , and principal wheel that must set this a going ; so where Religion is thought worth nothing , all that we have said , must be as the news of the destruction of Sodom was in the Ears of Lots Kinsmen , a pretty Tale , and that 's all . If Euclides of Megara thought not much of it , to consult Socrates in the night , why should we think it troublesome to participate of Gods instructions in the night-season ? We , I say , who are to tread in the steps of the great Bishop and Shepherd of our Souls , and it was his custom , we know , to rise in the morning a great while before day , to go into a solitary place to pray , Marc. 1. 35.

8. The Task will be more easily , and more chearfully performed , if we can get one or two or more of our acquaintance to join with us in these nocturnal Exercises ; Company is a great encouragement to such acts of Piety , and man being naturally a sociable Creature , Society not only comforts him , but is a spur to devotion , especially to such devotion , as is attended with severity . One keeps the other from fainting under his Burden ; and if one grows cold , the others zeal is enough to inspire him with new vigor and alacrity . Those seven men , Ruffinus Ruffin . lib. 3. de vit. Monach. sect. 199 , 200. speaks of , who divided the night , and allotted four hours for sleeping , four for praising of God , and prayer , and four for working , and likewise the day , and appointed six for working , three for reading , and praying , three for eating , and walking , without all peradventure found great encouragement in one anothers Society , and this their order would scarce have lasted so many years as it did , if it had fallen to any single persons lot to keept it up .

The same Author hath a passage of another company , seven in number , who on Saturdays about three of the Clock in the afternoon used to meet , and having eaten together ( for in that age they eat but once a day , and commonly towards the evening ) they fell into spiritual discourses , banishing all secular business , and laying aside all thoughts of Worldly things , and talk'd only of Heaven and future Glory , of the rest of Saints , and of the misery of the Damned ; and when they had spent some time in such discourses , they sat up all night , praising and magnifying , and singing the goodness of God ; and this they continued , ( pausing now and then , and spending some time in silence and meditation ) till three of the Clock in the afternoon next day , and so they departed again every one to their several Habitations .

So great a support doth the Soul receive from good Society , that is of the same mind , of the same fervour , and of the same zeal and earnestness to glorifie God ; and a man will do that , encouraged by Society , which before he could not have been drawn to perhaps by the strongest enforcives , or arguments .

From these Rules , I come in the next place to recommend to my Readers this nocturnal Exercise , and to give them some encouragement to this piece of Self-denial . The Arabians tell this passage , or fable of the Ostrich , that when she intends to hatch her Eggs , she fits not on them , as other Birds , but the Male and Present State of Egypt , p. 64. Female by turns hatch them , with their Eies only , and if one be hungry , and minded to seek for Food , it gives notice to the other by a certain cry , to come , and relieve it , and being come , it continues looking upon the Eggs so long till the other be returned ; and they add , that if either of them should but leave looking on never so little a time , the Eggs would spoil and rot . I do not warrant the truth of the Story , however the Coptite Christians are so perswaded of the reality of the thing , that they hang up a lighted Lamp in their Churches between two Ostrich's Eggs , over against the Priest that officiates , to bid him be attentive , and watchful about their devotions .

I know not whether such an Emblem would be any great engagement to Christians in this age , to watch at night to the Exercises , I have mentioned ; but however , the Subject is not so poor and barren , as to be destitute of Arguments . And

1. Doth this Exercise seem so grievous to you , that can rise at any time in the night to get some considerable gain ? Would you think it troublesome to rise at midnight to get ten or twenty pounds ? were you sure to get every time you rise at night , half a score of Broad pieces of Gold , would not you make a shift to get up ? This shews you can do it , and , but that you think , you may save your Souls at a cheaper rate , you would certainly do much for their profit , and advantage too . Sure the Soul may get considerable gain by such vigilance . In the dead of the night , while other people sleep , to get up and to converse with God , is to be truly ambitious of His favour , and it is his Rule , I Love them that love me , and those that seek me early , shall find me , Prov. 8. 17. where God sees a holy Soul thirsting for him in the night , he certainly satisfies that thirsty Soul with goodness , and opens for her Rivers in high places , and Fountains in the midst of Valleys , makes her Wilderness a Pool of Water , and her dry Land Springs of Water , Es. 41. 18. where men prevent the dawning of the morning , to meditate in in his word , God hears their voice according unto his loving kindness , and quickens them according to his word , Psal. 119. 147. 148 , 149. This is the best preparation for the duties of the following day , and he truly begins the day with God , that at midnight rises to give thanks unto the God of his salvation .

2. Behold how Highwaymen and Thieves can rise at midnight to Rob and Murder Men ! Behold how watchful those unhappy Creatures are to circumvent the unwary Traveller ! Are these wretches so watchful to loose their Souls , and shall Ut jugulent homines surgunt de nocte latrotrones . Ut teipsum serves , non ex pergisceris ? Horat. Epist. lib. 1. Ep. 2. not we be as watchful to save ours ? Shall they think the Devils service worth their watching at night , and shall not we think the service of our God worth so much ? Do they watch to contrive mischief , and shall not we do so to contrive our felicity ? The silent night rouzes their Spirits into action , and shall it dead ours altogether ? Shall not we do as much to make sure of Heaven , as they do to make sure of Hell ? Or is the undoing of our selves a more charming act , than securing our everlasting interest ? How many are there that can sit up drinking and dancing and revelling all night ? Can the Devils Votaries deny themselves , for their Master , and shall we do nothing for ours ? Is the true God the only Deity , that deserves no Self-denial at our hands ? And must the Devil be adored with greater revereverence than He , at whose presence Devils tremble ? Men are not weary of playing at Cards , or Dice all night , and cannot they watch one hour with Christ at night ? Can Men break their sleep to mind the works of Darkness , and shall not we break ours , for doing things , which become the Children of Light ?

3. To rise thus at midnight to praise God is an act of Charity to our Neighbours ; for Thieves , and Purloiners finding us up at a time which they pitch upon for their Robberies , may be afraid of making attempts upon a Neighbours house , for fear of being discover'd by us , who are awake , and engaged in devotion . Not to mention , that such Exercises of singing praises unto God , may strike the Robber , if he hear them , into fear and trembling , and oblige him to go away without his intended Prey , as much as the innocent Infants smiles did the Turk , that came with an intent to Murder it ; so that this Watching at night is to contribute in part to the publick Good , and to be instrumental in our Neighbours Preservation .

4. How happy will it be to be , found praying and praising God , should God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. Epist. ad Polycarp . call us away from this World , at midnight . Blessed is the Servant , whom his Master , when he comes shall find so doing ; Of a truth I say unto you , that he will make him Ruler over all , that he hath , Luc. 12. 43. 44. One great reason why the Primitive Christians rose at midnight to Prayer , as I said before , was because they knew not , but Christ might come at that time to Judgment . Did they thus prepare for his coming above Sixteen hundred years ago , and have not we far greater reason to watch for his coming , upon whom the ends of the World are come ? Did they think the Day of Judgment was near at hand , and shall not we fear it much more ? Did they think to keep their Garments white , and their Lamps burning against the Bridegroom came , and shall not we think so much more ? Were they afraid of being a sleep at midnight for fear a noise should be made , Behold the Bridegroom cometh , and have not we far greater reason to be afraid ? Did they so long ago shake of all carnal security , in expectation of the coming of the Son of God , and shall we lest quietly all night without thinking once what our case may be ? Sure there is some strength in these Arguments , if the ground were but fit for them , if our hearts were but prepared for them , if the thorns and briars of worldly cares did not choak them ; and as tedious as the Exercise may seem to be , certainly means might be found out to make it easie . And ,

1. Use would make it so . In the Works of St Teresa there is mention made of one Peter de Alcantara , who for forty years had slept but one hour and a half Opp. Teres in vita . c. 47. in a day and a night and that he found nothing so trouble some to him , as breaking himself of his sleep , which to effect , he always sat when he slept . Aristotle , to wake himself in the night , would hold a brass Ball in his hand , over a Copper Vid. Diog. Laert de Aristotele . Bason , when he composed himself to rest , which Ball when he was fast a sleep , would drop out of his hand into the Bason , and with the noise it made , awake him , and give him notice , that it was time to apply himself to his Studies again , and his Scholar Alexander the Great would sometimes imitate him in that particular , and nothing but use made it easie to them . Of Mecoenas indeed we read , that for three years together he slept not at all ; and Physitians in their observations have taken notice that some have lived without sleep nine days , some ten , some fifteen , without any prejudice to their health ; but these examples we may justly look upon as Miracles , rather then effects of use , and custom ; by use a man may much abridge himself in his sleep , but cannot ordinarily attain to a perpetual vigilancy , and as to be always waking , is to be Immortal , so to sleep more , than is needful , is like death , rather than life .

2. And to this use we shall arrive the sooner , if we eat very moderately ; for it 's the fumes of a full stomach that cause immoderate sleep . Eating little will support nature better than plentiful Meals ; We first corrupt nature , and teach it to crave more than it wants , and the ill custom brings a necessity upon us to keep up our intemperance . By this moderate eating Maercellus Strategus in Commodus his time , brought himself to that vigilance , that he was the object of all mens admiration . It was St Anthony the Hermits slender and simple diet , that enabled him to observe those laborious Vigils , we read of , and hence it was , that he used to quarrel with the Sun , when he saw him rise , for disturbing the joy and sweet communion he had with God all night , so true was that saying of Scopelianus of old . That the night is the best friend of the Soul , and participates of the Wisdom , and Glory of the Deity .

3. Nothing will facilitate this watchfulness at night , more than frequent contemplations of what others do , and have done before us . They were men , and so are we ; they carried flesh and blood about them , and so do we ; they had infirmities of the flesh , as well as we ; we have Souls as well as they , and may have courage as well as they , if we will take the same reasons , they did , into consideration . A shadow of this Virtue is to be seen in the Cock and Lion , the former of which a a Plin. Hist. Nat. ● . 10. c. 21. Pliny justly calls a Creature born to call People out of their Beds , and the latter therefore was made by the Antients the Symbol of vigilance .

The b b Valer. Flacc. in Argonaut . Dragon that kept the Golden Fleece , was always awake , and the Hundred-ey'd Shepherd then ceased to live , when he ceased to watch ; Emblems these are of the Exercise before us , and the Lord Jesus therefore continued in Prayer all night , to shew that if the Master could watch for the Servants , the Servants have reason to watch for their Master , saith the eloquent c c Chrysol . 〈…〉 . de servo Vig Chrysologus . Of the Pantarba or Shining-stone they report , d d 〈…〉 . 3. c. 14. that in the middle of the night it sends forth a grateful splendour , and seems to turn night into day . Whether there be such a Stone , or no , I dispute not , but the Moral of it , are these nocturnal Praises , and Hallelujahs ; these make it day at midnight , and whatever darkness may be on the face of the Earth , I am sure , in a Soul that uses them , the Sun shines , and a glorious charming Light arises . The night they say is a time , that Spirits walk abroad ; It 's true enough , where men use this Exercise ; for an Infinite Spirit , the God of Grace and Peace walks forth to meet them , and the Soul makes her Chamber another Mahanaim , Gen. 32. 1 , 2. a walk for the Host of God . I conclude this Subject with the words of Nestor in mer , to Diomedes , and the rest .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Which I thus Paraphrase ,

What , Sleep all night , and th' Enemy so near , When from the Camp you may their Voices hear ? Is it not time unto our Arms to fly , When but a Hill 'twixt them and us doth lye ? Up , stand upon your guard , my Children , watch , Lest the bold foe you unawares do catch ; And in your slaughter triumph , and do scorn Your braver Souls , like Men to ruine born .
IV. Extraordinary Exercise .

Self-Revenge ; An Exercise insisted on , 2 Cor. 7. 11. and practised by St Paul , 1 Cor. 9. 27. and by Timothy , 1. Tim 5. 23. I distinguish this Exercise from the rest , not because Fasting , and Vowing , or Watching have nothing of Self-revenge in them , but because the word is more general , and includes all other lawful severities , which holy men have used upon themselves ; so that this Exercise takes in all other acts of Self-denial , undertaken on purpose that the Soul may learn to die to the World , and to have her conversation in Heaven , an Exercise , as antient , as Christianity , nay , as antient , as the Law of Moses ; for it began as early , as the Nazarites who neither cut their Hair , nor 〈…〉 heads nor drank Numb. 6. 2 , 3 ▪ ● , 5 , 6 7. any Wine , or strong D●●●k nor tasted of any Liquor of the Grapes , ●● eat any dried Grapes , nor any thing 〈◊〉 was made of the Liquor of the Grapes , 〈◊〉 of any strong Drink ; severities used on purpose , and by Gods approbation , that they might more entirely dedicate themselves to God s service ; And these austerities we find afterwards used by Elijah the Prophet , of whom we read , that he was a hairy man , and girt with a Girdle of Leather about his Loins ; I know some 2 King . 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the expression , a Hairy man , of a hairy Garment , but this sense seems not to agree with the Hebrew Language , which doth not use to express a mans Garment by such words ; but the nature or external shape , and form of his Body ; so that he seemed liker Vid. Paphaut . vit. Onuphr . c. 2. Onuphrius , who met Paphnutius in the Wilderness , hairy all over , insomuch that little else could be seen about him , a piece of austerity the Prophet made use of , that he might learn to despise the World , and that no temptations might make any impression upon him , which usually insinuate into our Hearts , and Affections , where the body is used delicately , and men take care to dress up themselves curiously to please the eyes of the Spectator ; and though it 's true that Elijah was a fore-runner of St John the Baptist , as St John Baptist was of Christ , and St John is said to have had his Raiment of Camels hair , which seems to make it probable , that this hairiness of Elijah was only in his Cloaths , because his Antitype , or Successors was so ; yet the Prophesie that God would send Elijah before the great day of the Mal. 4. 5. Lord Jesus his appearing in the World , imported not that he would be exactly like him in his way of living , and the form of his body , but that he should come in the Spirit and Power of Elias , to turn the hearts of the fathers to the children , and the disobedient to the Wisdom of the Just , as the Angel said to Zacharias , Luc. 1. 17.

These severities were afterwards practised by the Rechabites Jer. 35. 6 , 7. for they neither drank Wine , neither they , nor their Sons for ever ; neither did they build Houses , nor sow Seed , nor plant Vineyards , nor possess any Land , but dwelt in Tents all their days , poor , and mean , and minding the Salvation of their Souls . When they ceased , the Essenes , and the Pharisees took up that discipline . Vid. Philon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Essenes lived retired from the World , avoided Cities , and Crowds of People , as temptations to loosness , and debauchery , hoarded up no Money , purchased no Lands , but lived altogether upon the labour of their hands , and nothing in the World could oblige them to have a hand in making Spears , or Swords , or Arrows , or Breast-plates , or Arms , or any other Instruments of War , because they said , God had ordered , Mankind should live peaceably . They despised Riches , Honours , Pleasures , delicate Dishes , and lived upon little , contented with a course Diet , and aiming at nothing in this World , but Food and Raiment , if ten of them met , none would speak till he had first obtain'd leave of the other nine ; and they ever wore but one Coat , and wore it so long , till it was quite worn out , and then they thought of purchasing another , and all this they did , that might learn to die to the World , and live , like men , that had Souls to be saved . The Pharisees went much farther in these severities , even to Superstition . Besides the first Fruits , they paid double Joseph . Antiq lib. 18. c. 2. Epiphan. Panar . lib. 1. c. 16. Tithes ; and besides these Tithes , they gave away , the Thirtieth , and the Fiftieth parts of their Incomes to the Church , or the Treasury for the Poor ; they lay on hard Beds , had sometimes no other Pillows , but Cylinders , and many times Pillows fill'd with Straw , and Nails , and sharp Stones , that they might not sleep too long , but awake to Prayers , some would knock their heads against a Wall , and others hurt their feet in going along the Streets , because they walk'd with their eyes shut , being loath to look upon a Woman ; and others , as Christ saith , Mat. 23. 15. would compass Sea and Land to make a Proselyte , disfigure their Faces , and look Mat. 6. 16. very ruefully , insomuch , that they seem'd Skeletons rather than Men. Though they had Wives , yet they would tye themselves to Continence , and Chastity , some for four , some for nine , some for ten years , and keep themselves undefiled from all carnal pollution .

Whether St Paul learn'd the severities , be used upon his body , in the School of the Pharisees , at the feet of Gamaliel , we cannot tell , but that he used them seems to be very plain , from 1 Cor. 9 27. I See Dr. Hammond , on Luk. 18. keep under my body , and bring it into subjection , where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as a learned Critick of our own observes , is very emphatical , and signifies to strike under the eye , or to give one a blew eye , as Wrestlers in the Isthmian games , that cuffed one another , and wounded one another ; & though it is uncertain , whether the Apostle proceeded so far in this mortification , as to wound himself , or beat himself to that degree , that those Agonists did , yet it is more than probable , that he did afflict his body , and sought to keep it under as a Servant , or as a Wrestler doth his fellow , that it might not be able to strike again , and undertook such austerities , as made his Soul more than a Conqueror .

Indeed Christ himself lived but poor , destitute , and afflicted , and had not , where to lay his head , and whether it was in imitation of Christ , that they would be conformable to him in all things , or whether it was out of emulation of the Jews , that it should not be be said that the Essenes , and Pharisees did more than they ; the Christians about that time , and in the succeeding ages seemed to think themselves obliged to put their Bodies to some afflictions , and severities in this World , for the glories of another , which made Nicholas the Deacon , whom we read of , Act. 6. 5. instil this Principle into his Disciples , that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abuse , or mortifie the Flesh , use their Bodies coursly , that they Vid. Euseb. Hist. Eccl. l. 3. c. 26. Clem. Alex . sirom . lib. 3. sect. 3. Nicephor . Eccles. Hist. l. 3. c. 15. might be more active in Spiritual Concerns , and the same Doctrine , saith Eusebius was taught by the Apostle Matthias , and though many have slander'd Nicholas , and branded him , as an Apostate , and the Author of a Heresie , mentioned , Rev. 2. 15. and as one , that gave way to promiscuous copulations , and made Scortation a venial sin ; yet the holy man hath been wronged , as appears by Eusebius , and Clemens Alexandrinus , and it 's very likely that those who call'd themselves Nicolaitans , having heard Nicolas use that Motto , that the Flesh must be abused , defended their impure Doctrine with that saying , and from thence were call'd Nicolaitans , whereas Nicolas understood no more by it , than that Flesh must be subdued , and bridled by such severities as we are able to bear , that our Faith and Hope may become more lively , and our inward and outward Man more expedite for Heaven .

If they be Christians , that Philo speaks Philo de vit. contemp . of in his Book of a Contemplative Life , ( Eusebius and St Jerome think so ) St Mark the Evangelist it 's like instructed them , in these severities ; for they used them , and were the wonder of the World ; and who knows not , how the succeeding S. Basil. ad Amphiloch can. 57 , 58. 59. 72 , 73. Concil. Ancyr. can. 2 , 3 , 4 , 5 & seq. Con. Nicen. 1. can. 11. ages , pressed this Self-revenge upon all those , that were fallen either into Adultery , or Idolatry , or Murder , and repented ; and what severities they inflicted on them , how they obliged them to stand in a torn Garment at the Church door , and made them weep and fall down before the believers , that enter'd into the Church and beg of them , to pray for them ? how after this severity , they placed them among the Catechumenes , then gave them leave to receive the Blessing of the Congregation , and when they ha●● 〈◊〉 through all this Discipline , they gave 〈◊〉 leave at last to join with believers in their Prayers and Sacraments .

Tertullian , who lived about the year , Tertul. de de Poenit. c. 8 , 9. & Cyprian de lapsi● & Epist. 31. 203. after Christ , expresses these severities thus . Repentance is a Discipline of Humiliation , and Prostration , and enjoins such a c●●●●●sation , as provokes and allures Gods mercy . It determines , what Meat the Penitent must eat , what Cloaths he must wear ; it bids him go and wallow in Ashes , lie in Sackcloath , throw dust upon himself , let his Soul melt into grief , and treat those Members scurvily that have been Instruments in sinning , to eat and drink nothing that 's pleasing to the Pallate , but only so much as will keep Soul and Body together , to Pray , to Weep , to Sigh , to Howl , to Roar , to fall down at the knees of Gods Ministers , Pacian . Paraenes ad poenit . Biblioth. Pp. tom . 3. and to beg of all , he meets with , to supplicate to God for him . This is Repentance . If you repent you must , saith Pacianus , weep before the Church , lament your lost , and sinful life in a sordid Garment , you must pray , and roll on the Earth ; if any invite you to the Bath , or some such Divertisement , you must refuse to go ; if any bid you to a Feast , you must say , these things are for the happy , I have sinn'd against God , and am in danger to perish for ever , what should I do at Banquets , who have wrong'd the Lord ? you must take the poor by the hand , beseech the Widow , lie at the feet of the Presbyters , and beg of the Church to forgive you , and you must do any thing rather than perish . And accordingly Natalius the Confessor , when corrupted with Money , he had suffered Euse. Eccl. Hist. lib. 5. c. ult . himself to be made a Heretical Bishop , and afterward by a signal Providence became sensible of his Error ; the first thing he did was to put Sackcloth and Ashes upon himself , and to break forth into a large stream of Tears , and fall down at the feet of Bishop Zephirinus , and of the whole Clergy , nay , and of the Laity too , and to entreat them to weep with him , and seek Gods Face , and the restoration of his favour to him , and therefore the Author of the Sermons of Saints in St Austin's Works , tells us , Repentance for Sermon . 41. de Sanctis . Crimes and greater Sins , must be attested by strong Cries , and Tears , by Roaring , and Howling , by voluntary Separation from the Communion of Saints , by Mourning , by a long continued sorrow : It 's necessary , that he who hath sinn'd to the scandal of many , should repent to the edification of many . We must mourn on such occasions , for the loss of our Souls , as we bewail the dead Carcasses of our Friends ▪ If a man have lost a Wife , or a Son , or a Woman her Husband , they tear their hair , beat their Breast , continue in sadness , and shed Tears a great while together ▪ Thus must we deal with our forlorn Souls . Shall we take on thus for dead Flesh , which we cannot raise to life again ? And shall we not mourn for a Soul , that hath been dead , and may by repentance be brought to life again ? And upon this Account Theodosius as great an Emperor as he was , repenting of the slaughter committed by his Theodoret. lib. 5. c. 17. order upon the Thessalonians , fell down upon his Face in the Church , his Soul with David cleaved to the dust , he tore his Hair , beat his Forehead , and wash'd the Ground with his Tears . Be Ambros. lib. ad Virg. corr . c. 8. contented , saith St Ambrose to the Virgin , that had suffer'd her self to be defloured , to undergo any Labour , any shame , any disgrace in the World , so thou can'st but escape eternal Fire ; judge thy self with rigour , and severity ; break loose from the cares of this life , count thy self dead , think how thou may'st revive , and live again ; Put on a mourning Garment , chastize thy polluted Members with due severities ; Cut off thine hair , which hath given occasion to Luxury . Let thine Eyes run down with Tears , which have look'd lasciviously upon Man : Let thy Face grow pale , which once look'd fiesh , and lively with impudence ; macerate thy Body , put on a careless Dress , crucifie thy Senses , fright the people with thy Ashes , and Hair-cloth ; let thy Heart melt like wax , let this be thy Life , thus order thy Conversation , let this be the Dress of thy Repentance , and then thou wilt dare to hope , if not for Glory , yet for freedom from eternal punishment . And the like advice he gives to the Man that deflour'd her . Get thee into the Prison of Repentance , gird thy Bowels with Chains , macerate thy self with Sighs , beg the help of Saints , throw thy self down at the feet of the Elect , banish all blandishments from thy Soul , and by continual Weeping , and Mourning , cleanse thy Heart , To this purpose speaks the Author of the Oper. Hieron . tom. ● . Epistle to Susanna in St. Jerome's Works , the greatness of the Wound in the Conscience , must ever be answered by the greatness of Repentance , and Repentance is not a matter of Words , but Actions . And you then perform it , if you set before you the Glory from which you are fallen , the Book of Life from which your name hath been blotted out , and the outward darkness , where there is howling and gnashing of Teeth , and which you are become obnoxious to . And having fixed this Principle in your Soul , that Repentance is the only refuge after Baptism ; you must think no Labour , no Rest , no Pains too much , nothing undecent , or unhandsome to be freed from everlasting Torments . Think on these things , and become a severe Judge of your own Actions . In the first place you must bid farewel to all the cares of this World , and look upon your self as dead to this Earth , and let your only study be , how to rise to life again . Then take and put on a mourning Weed , and punish thy Mind and Members with daily castigations . Cut off thy hair , which hath been the occasion of thy Luxury . From thine Eyes let bitter Tears flow down , because by them thou hast defiled thy Soul . Let thy Face grow pale , which thy sins have given a chearful , lovely colour to . Strow Ashes on thy Body , let Hair-cloth sting thy Flesh , let thy Heart melt like Wax within thee , crucifie thy Senses , which have let in the Poison . This is the Process of Repentance , and doing so , though thou may'st not hope for any high degree of glory , yet thou may'st be confident , thou wilt be freed from everlasting anguish ; so Nineveh escaped her ruine . In this manner was the mighty David justified . He that spares not himself , him will the Almighty spare . Great sicknesses must have signal Cures ; great Crimes require great Satisfaction . On these Planks thou may'st swim out of the gulfe of Perdition . These are the Agonies , the Pangs of a true Repentance .

Of this Theodorus was so sensible , that Chrysost. tom . 5. Epistol. ad Theodor. lapsum . being fallen into Fornication , and become sensible of his great transgression , he went and retired from the World , shut himself up in a Cave , lived there the remainder of his days upon Bread , and Water , and spent his time in Fasting , in Prayer , and in watering his Couch with his Tears ; and indeed this advice was duly follow'd by the noble Paula , though she was guilty of no such Crime . After Hieron . in vit. Pa●● . Rom. her Husbands decease , she could never be perswaded to sit down at Table with a Man , though never so holy . Even in a Fever , she would not lie upon a soft Bed , but on the Ground upon a Mat. She bewailed and wept over her little Sins , as much , as if they had been the greatest Crimes , and when St Jerome exhored and admonish'd her not to spoil her Eyes with weeping , but preserve them for reading the holy Scriptures ; No , said she , this Face of mine must be besmeared with dirt , which formerly I have painted and patched . My body must be afflicted , and used coursly , which formerly hath been given to Carnal ease , and wordly delights ; my frequent laughter must be revenged with perpetual weeping ; My soft Linnen , and my pretious Silks must be changed into uneasie Sack cloth , and I who have endeavoured to please the World , and my Husband , must now learn to please Christ entirely .

St Jerome himself was not backward in this Exercise , I wrapt my self up in Hieron . Epistol ad Eustoch . Sackcloth , saith he and struck the Members of my Body , which would scarce hang together , to the ground , I remember , I cryed aloud , sometimes I joined the night to the day , and mourned , and did not give over beating of my body , till the Lord rebuking Satans Angel , shed into my Soul Peace , and tranquillity . And of the same Judgment was St. Chrysostome , who to fit himself for the holy Ministry , as soon as he was made Reader , retired into a Mountain , where joining himself to a Syrian Hermit , he learn'd Austerity , Continence , Chastity , and Mortification . In this condition he spent four years , and then to subdue the Lusts of the Flesh more perfectly , he absconded himself in a desert place , where his Lodging was , no other , than the bare Ground , his Table no other than a great Stone , and his Exercise nothing but Reading and Studying the Scriptures , and mastering his Carnal desires , and sensual Appetite .

And indeed about this time , viz. about the year 390. after Christ , these Exercises began to be almost universal ; In Egypt especially men used such severities upon themselves , that we that never tryed them , would scarce believe , that ever there were such men , or that they did those mighty things which are recorded in History : Soon afteer these times , Men that used these Austerities began to sink by little and little , into an Opinion of Merit , and to look upon these Works as Meritorious of Gods favour , and acceptance , not only for themselves , but for others too , which fancy spoiled the whole Design , and made that a Sacrifice of Fools , which used with Humility and low Conceits of themselves , would have passed for excellent Devotion , and under this Character of Merit , and satisfaction , the Church of Rome retains some of these severities at this day , which made our Church at the first Reformation abolish the abuse , yet not so , as to forbid Christians the moderate use of them . The Grecian , Aethiopian , Armenian , and Coptick Churches in the East do also preserve them still , but much as the Papists , they use them as compensations to God for the sins they live in , which makes the oblation odious .

The greatest severities among Christians in this age , seem to be those which are used in Egypt by Men of the Order of a a Vid. Present State of Egypt , p. 181 , 182 , &c. St. Anthony , and the Carthusians among the Papists ; As to the former , their Rule obliges them not only to renounce Matrimony for ever , but to possess no Estate , to dwell in the Wilderness , to be cloath'd with Wool , to be girt with a Leathern Girdle , to eat no Flesh , nor drink Wine , except great necessity compel them , to spend their time in Prayer , and Worshipping of God , and having their Minds always running upon God , Reading the Scriptures , sleeping upon a Mat , or on the Earth , not to take off their Cloaths , to prostrate themselves 150 times a day , which they call making so many b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Euchol . Graec. in ord. Sacr. minist. Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae sit cre manibu●que terrae affixis cum genu●m inflexione & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si mirùs corpus inflectant . Jac. Goar , in Euchol . p. 12. The Kaloirs upon Mount Athes kiss the ground , or make such Repentances and prostrations Three hundred times every day , Ricault of the Greek Church , c. 11. Repentances . Some that are counted holier than the rest prostrate themselves on their Faces , and Bellies , with their Arms a-cross three hundred times every night , before they go to sleep .

And in imitation of these , the c c Vid. Sur de vit. SS. tom 5. & Hospin . de orig. Mon. lib. 5. c. 7. Carthusians among the Papists wear Hair-cloth next to their Skin , eat no Flesh at all , no not in Sickness , or extreme Necessity , eat no Fish neither , but what is freely bestow'd upon them , eat Bread with the Bran in it , never speak to one another , never stir out of their own Colledge except the President , and the Caterer , and live for the most part upon Bread , and Water , and Colworts , and Pease , and Beans , &c. eat but once a day , and all their employment is Reading , Writing , Praying , and Labouring . But that which renders both the severity of the former , and the austerities of the latter insignificant in the sight of God , is , that the former are forced to do , what they do , and the latter hope to merit Heaven for themselves and others by it , and both lay a greater stress upon these outward severities , than upon the inward frame , and disposition of the heart .

So that these outward severities are like a narrow Bridge , over which a man must walk with very great cautiousness and circumspection , for there is danger both on the right and left hand , and he that doth noth carefully look to his steps , may fall , and while he flatters himself with hopes of Heaven , exclude himself from it .

To direct my Reader in this point , and to acquaint him with the limits of this Exercise how far these severities may be lawful , and in what cases expedient , and wholesome , and practicable , I shall lay down these following Rules , and Observations .

I. Whenever they are used , all opinion of Merit must be laid aside . Merit is nonsense in Divinity , and though the word occurs frequently in antient Writers ; yet it 's plain to any judidicious Reader , that they meant by Meriting no more , but obtaining , or getting what God hath promised Since we must allow , and confess , that we are Creatures , the greatest holiness and strictness imaginable , can never come under that notion strictly taken ; for the distance betwixt the Creator , and the Creature is infinite , and Man by being a Creature , owes himself and all he hath , and all he can do to the Creator ; and the mercy of being Created , or receiving a Being from nothing , and being continually preserv'd ( not to mention the vast Work of Redemption , and the innumerable other Blessings God hath both promised , and conferr'd on Man ) is so stupendous a Condescension , and a Bounty so astonishing , that it 's impossible any Creature should deserve any thing at the Creators Hands . The Angels themselves that sin not , cannot deserve any favour from him , for being Creatures , all they do is nothing but Duty , and is no more but what God may justly expect from them , as their Maker , and Conservator , as much as a Master may challenge his Servants industry . Doth he thank that Servant , because he did the things that were commanded him ? I trow not , so likewise ye , when ye have done all , that ye are commanded to do , say we are unprofitable Servants , we have done that , which was our duty to do , saith Christ most truly , Luc. 17. 9. 10.

And if you reply here , that these severities are not things commanded , and therefore being free-will Offerings , over and above what is commanded , it 's just , they should deserve more than ordinary favour at God's hands , I answer , that though I cannot say , that they are no where commanded , yet let 's suppose they are not , still these severities in themselves are not at all acceptable to God , but only as they are accompanied with other Duties , that are expresly commanded , without which God looks upon them no more , than on a Butchers killing of an Ox or Sheep , and being only Appendixes to such Duties , as are expresly commanded , and not acceptable but for those Duties , as will appear more in the sequel , they cannot be supposed to be so considerable as to Merit ; Nay should a Man use the greatest severities , that were ever used by Men , and should he exceed all Mankind in such austerities , even the Indian Brahmanes , and put himself voluntarily to the greatest Pain and Tortures imaginable for a thousand years together . The severity , which at the best is but finite , and attended with regrets , and imperfections could never deserve a Glory infinite , perfect , and eternal , for in merit there must be an equality , or parity between the Work , and the Reward , and no man can be said to deserve that , for which he takes not proportionable pains . And therefore he that thinks to merit Heaven by such severities , affronts the Almighty , and merits Hell , and Everlasting Fire . Vid. Hieron . de S. Fide lib. 2 , c. 2.

That Jew was certainly distracted ( Simeon Ben Jochai was his name ) that boasted , he had so well deserved at the hands of God , by his Righteousness and severity of Life , that if he had been so minded , he could have Redeemed all the Men and Women that should be born after him , from the everlasting Wrath of God ; and if his Son Eleazer should but join the Merits of his Righteousness with his , they might go near to save the whole World from being condemned in the last day . This is Bedlam-talk , and yet it were to be wish'd , that the Church of Rome did not participate of this madness , when they talk of the Treasury of their Church , the Merits of their Saints , and their Works of Super-errogation , whereby they free many Souls out of Purgatory ; and how such a wicked Man wrapt up in a Monks Habit at his death , hath been immediately transported into Heaven , &c. One would admire , how men in their Wits can talk at this Rate , but that I see even David could feign himself mad at the Court of Achish for his Interest , and then no marvel , if these Men , finding what grist this Doctrine of Merits brings to their Mill , venture to be extravagant in their expressions concerning it .

II. Whenever these severities are used , they must not be used to give God satisfaction for the sins we have committed . To give God satisfaction by any thing , but the Cross and death of Christ , is an expression which should sound harsh in a Christian Ear , and be banish'd from the confines of Divinity . Here the Church of Rome exceeds , and deviates again from the Primitive Rule , and while Vid. Bellarm. de poenit . lib. 4. c. 7. they look upon these severities as satisfactions given to God for the guilt of the temporal punishment , that remains after remission of sins , they seem to follow no Rule but that of their own fancy ; for the Scripture is a Stranger to this notion of satisfaction , and though David and other Saints , have used these severities , yet we never read , that they intended them , as satisfactions to God , whom they had offended , but had other ends in them , such as we shall name , as we go along ; It 's not to be denied , but that the Fathers use the word satisfaction often , when they discourse of such mortifications , but by those satisfactions they do not mean satisfactions given to an offended God , but to the Church , and the People of God , as signs , whereby our fellow-Christians may conclude , that our Repentance is real , and free from Hypocrisie .

Nor , III. Must they be used , in hopes , that God will dispence with our sins for the future , much less , that he will pass by those that we have committed , without sincere repentance , meerly for these severities : Alas ! it's easier to punish the Body , than to leave a sin ; and while the Sinner can enjoy his Lusts , what need he care , if for a day or two he is a little rigid and unkind to his Flesh , that unkindness will quickly wear out again , and the body fitted for commission of new offences . God doth not value these severities at this rate ; a penitent heart is more pleasing to him than a thousand Lashes , and a Soul that grieves for offending a Gracious God , looks lovelier in his eyes , than a bloody Side , or the imaginary Wounds of St Francis . He that thinks that God will let him sin , because he whipt himself on such a day , takes God Vid. Bonav . Legend . Franc. c. 13. for some Heathen Deity ; and indeed to lay a greater stress upon afflicting the Body , then upon forsaking of sin , is to contradict that notion , the Holy Ghost delivers of God , that he must be worship'd in spirit and in truth . Joh. 4. 24.

Nor , IV. Must they be used with an unwilling mind , where the inward repentance of the Soul makes the Will resolute in the use of them , they may pass for excellent Offerings , but being performed by force , or meerly because a Superiour commands them , this evacuates the virtue of the affliction . Hence those among the Papists , that either suffer themselves to be hired to perform the Ceremony of Self-affliction on Good-Friday , or being once engaged in such an Order , use them not out of any sense of Sin within , but because the Rule of their Order doth oblige them to it , whatever Conceits they may entertain of the Opus operatum , or Work it self , God still looking to the spring from which all these mortifications flow , they prevail no more , than the Indians going to Church , meerly because their Masters force them , prevail with him , to send his Spirit into Vid. Acost . lib. 5. their Hearts , crying Abba Father .

Nor , V. Is it fit , that weak or sickly persons should use them . Though many Christians in the Primitive times , would thus afflict themselves , notwithstanding their bodily infirmities ; yet we find , 1 Tim. 5. 23. that in these cases men must use moderation . The Body being disabled , I do not see , how the Soul can perform those noble Operations , she is other wise capable of , no more than a Workman , whose tools are nought , can promise you an excellent piece of Manufacture . The Body is a Servant of the Soul , and we know , if our Servants be out of order , our Work must be left undone . Strong and healthy Bodies will bear it better , and if they loose something of their florid complexion , there is no great hurt done . Mortification to some Bodies would be a preservative of health , and such voluntary afflictions would spend many of those superfluous humours , that disorder them . In all these severities , men must be their own Physitians , and consider what their Bodies are able to bear , and what they are not . And yet lazmess , and softness of life , and love to Carnal ease , must not make us pretend , that our Bodies will not bear them ; This is best known after we have had experience , and when we foresee a signal danger , it will then be time to forbear them . Our Bodies are able to endure a great deal more , than we are willing to believe , and the reason , why people are weary of any thing , that 's irksome to Flesh and Blood , is because they lie buried in Lust , and Sensuality . He that is weak already , had not need make himself weaker than he is , and Sickness is for the present , severity enough to subdue in us all disorderly Affections , and in these Cases , it 's infallibly true , what the Apostle saith , that bodily exercise prosits little , 1 Tim. 4. 8.

And as these severities are not fit to be used by sickly and weakly persons , so neither must they be used by the Strong to the distervice of their Souls . In a word , the Body must not be used so coursly , as to make it useless to the Soul ; and therefore the Saints of old observ'd most truly , that our Bodies are like Garments , if you take care of them , they will last a great while ; but if they be totally neglected , they will wear out in a very short time ; To mortifie the Body is one thing , to kill it is another , and he that would not be guilty of Self-murder , must not be too lavish in these severities . It was a good answer of St Anthony the Hermit , to a Huntsman , that had taken notice of his former austerities , and saw him laughing , and merry with his Brethren , that came to see him , and was scandalized at it ; Bend thy Bow , saith he , he did so ; Bend it more ; he obey'd him ; Bend it yet more . No , answered the Huntsman , then it will break Just so , Vid. Pelag. lib. 10. de Dicret . saith he , is it with these severities , too much of them spoils all , but the moderate use of them may preserve both Soul and Body to Eternity .

I do not believe it was possible without a Miracle , for Besarion to stand forty nights in a Hedge of Thorns , that continually prick'd him , though some do confidently report it , and if he did so , I do not see of what use his Body could be to his Soul after such Torments . Nor do I know what to say to that man in Dionysius , that being at Prayer , and a Scorpion biting Vid. Dionys. Exig . in vit. 〈…〉 him , and shedding Poison into his Foot , insomuch that it swell'd immediately , pain'd him exceedingly , and convey'd the infection to his very Heart , yet would not move from his place , nor take care to resist the noxious Animal , till he had done his Prayer ; for though he was restored to his former Health by the Prayer of Pachomius , yet no rational Man , can think well of such severities , where men may prevent their death , and will not , and I know not , whether it be not tempting of God , rather than trusting him , where he hath put the means to save our lives into our hands , and we neglect them .

Nor , VI. Must the stress of Repentance be laid on these severities . This I have already touch'd upon , and I cannot but mention it again , because without great care and watchfulness men are apt to be deluded by the Devil into misconstruction of this Exercise , as if God were more pleased with this Exercise , than with the Repentance . Men may possibly be pleased with these outward Austerities more than with inward Reformation , but God , who sees further , cannot . His piercing eye looks through the Bowels , and if the Root be sound , loves all the Branches that spring from it , if the Foundation be good , casts a favourable Eye on all the Ornaments of the Structure ; This Root , this Foundation is a sincere Repentance , or a Heart enamour'd with the Beauty of Holiness . If this Rod buds and blossoms , and bears such Fruit , it is accepted in Christ Jesus ; without a contrite Heart severities are but a deceitful Bush , whereby Men are deceived into a good opinion , that there is excellent Wine to be found in the House , but find nothing but Gall , and Vinegar , a stately Gate to a Swine-stye , and paint laid on upon a homely Face , which makes the Mortification ridiculous . And therefore ,

VII . These severities must be only demonstrations of the sincerity of our Repentance , when they are used , they must be used to convince our selves , and others , that we do in good earnest abhor the sins , we have been guilty of . When our Hearts grieve for the provocations we have given to the Almighty , and temptations come in , and our frighted Consciences would make us believe , that our sorrow is but counterfeit ; there is no better way to dash , and beat back the despaining suggestion , than by offering some violence to our Bodies ; for being naturally lovers of ease and softness , when we can thus deny our selves , and can be reveng'd for our sins upon our selves , we give very good evidence , that what we profess is 〈◊〉 , and that our Tears are flowing from a Heart sensible of the Majesty , and Purity of the Great Creator . And this was the reason , why the noble 〈◊〉 , repenting of her being married 〈…〉 . to another Husband , while the former , from whom she had been divorced , was living , came into the Church with her Hai● dishevel●d , with her Hands , and Neck , and Lips all di●ty , and bemired with lying in Dust and Ashes for some time ; and for this St Jerome commends her highly , because hereby she discover'd the reality , and sincerity or her Repentance .

VIII . These severities are of great use in our endeavours to despise the World , and to lead a truly Spiritual Life . Indeed our love of the World hath need of 〈◊〉 co●●osives . It 's a Distemper which is 〈◊〉 to be dispell'd by flatrery , 〈◊〉 is it cured by a few angry words , such as Eli gave his two Sons Hophni and Phinees . Without it be corrected , and and lash d , the Weed will over-run the Ground , and endanger the Soul even in the mid'st of ordinary devotion . The Body is ever a Bosome-friend to this love of the World , and therefore if the Body be proceeded against with harshness , this love feels the smart , and begins to abate in its Grandeur , and Loftiness . The Body being put to pain , it 's satisfaction , faint , and it begins to lower it's Top-sails , and to dwindle away into nothing ; such Mustard being laid on these Breasts , the Child soon gets an aversion from sucking them , and this bitternes drives the Soul to seek for sweeter Object in Heaven . And upon this account it was , that Sylvanus the Bishop of Philippo●olis went always Vid. Secrat . lib. 7. c. 3. 〈…〉 . lib. 2● . in Sanda●s made of Hay , even in the City of Constantinople ; and the Rural Bishops in the Diocess of Rome , denied themselves of all Wordly Rotinue and Splendour , while those of Rome lived in all the Pomp and Bravery the World could afford .

IX . Either to subdue a corruption , or to prevent yielding to a sin , these severities may be very helpful . Such severities fright away the corruption , and make Satan himself stand amazed at what we are going to do . Seeing the love of God so strong in us , that for his sake we can put our selves to great inconveniencies , he departs , and finding that Gods favour is dearer to us , than our ease and interest , his next conclusion is , that he must find out other Subjects to impose , and Work upon . When Hilarion applied himself to the subduing of his Lusts , he spake to his Body , Come thou Beast , Vid. Hieron . in vit. Hilarion . I will not feed thee with Barley , but with Chaff ; I 'll so order thee , that thou shalt not kick ; I 'll subdue thee with the hunger , and thirst ; I 'll lay Weights upon thee ; I 'll afflict thee by Heats , and Colds , that thou shalt long for Victuals more than for Lustful Objects . And so he did , labouring hard , when the Sun shin'd hottest ; and praying and singing all the while he was at Work ; and thus he became Master of his Passions . In the same manner Zenon travelling one day through Palaestina , and seeing a Bed of excellent Cucumbers , Ruffin . vit. sen. lib. 3. c. 7. a Fruit he naturally loved , and finding temptations in his Breast to steal some from the Owner , it came into his Mind , that Thieves , when taken by the Magistrate , are usually tormented , I must therefore , saith he , try whether I can endure Torments before I steal ; and accordingly he laid this punishment upon himself for coveting another mans Goods , and stood five days in the Sun frying his Body in the intolerable heat ; and being able to endure it no longer , I see , saith he , I must not steal , for I cannot endure Torments ; and so he passed on without gratifying his desires .

X. If you ask me , what severities are fit to be used upon such occasions , I must answer that it is impossible to prescribe to all men the same severities , for their Bodies , Constitutions , Tempers , and Inclinations are different , and consequently that , which may do well with one , may not be so proper for another ; I will therefore set down some examples , and leave it to them , that think it expedient to make use of these Exercises to choose , such , as they find least injurious to their Constitution . I have read of a holy Man in Egypt , who being tempted by a Harlot to acts of uncleanness , and feeling the temptation work , lighted a Candle , and burnt his Fingers one by one , till by the smart and pain of his Flesh , he forgot all thoughts of impurity . One Nathyra being taken out of an obscure Hermitage , where he lived poorly and abstemiously , and mortified himself to a very great degree , and made Bishop , lived now more severely than ever , lay harder , and denied himself more than he did when he was in his solitary condition , because said he , I am now under greater temptations . Pachomius wore Hair-cloth next to his skin , sometimes to keep his Body under . One Masch . prat Spirit . c. 24. in ●●●●ba , if he heard of any poor man , that had not wherewithal to buy Corn , to sow his Ground , would go , and without the Poor mans knowledge , buy some , and sow it for him ; sometimes he would take Bread and Water with him , and sit in the High-way that is between Jordan and Jerusalem and thereby relieve needy Travellers ; where he saw men carry great Burdens upon their Backs , when they came to a Hill , he would help them to carry them up the Hill ; sometimes would carry up their Children ; if he met with any that was naked , he would give him his Clock , and if he found any that was dead by the way , he would go and bury him , with Psalms , and Prayers . Serapion sold himself , and became a Servant on purpose , that he might have an opportunity Heraclid . paradic. 24 Gregor. Dial●g . lib. 3 c. 1. to convert the Sinners he sold himself too , much like Bishop Paulmus , who Pawn'd himself for a poor Widows Son , and went into Captivity , to deliver him out of it . St James the Apostle , saith St Chrysostome , pray'd not with a Cushion under him , but with his bare knees so fixed to the ground , that they became like Camels Hoo●s , hard , and msensible . Others when any Lustful thought came upon them , would take some great Burden upon their Shoulders , and carry it up and down till they were quite spent . Others that have been single man , as Christ advised , that young man , Met. 19. 21. have sold all they had , and given it to the Poor . Others , as Christ enjoins , Mat. 5 39. have , according to the Letter , turn'd their left Cheek to him , that hath smote them on the right , and have gone two miles with him , that would have compell'd them to go one ; others , as the Apostles did , 1 Cor. 4 12. 13 when they were reviled they blessed , when they were defamed , they entreated ; others , when they have found a regret upon their Spirits , that they had given away too much to the Poor , have gone back , and doubled the Sum they had given away , on purpose to cross the evil motion , as is it said of the famous Author of the Book of Martyrs ; others have parted with their deerest Profit , which they have believed was unjustly gotten though they became Beggers by it ; others have put their Flesh to pain with Iron Pricks , Nettles , and Thorns , that they might not think of that sin , they were prompted to ; others have sold their Coaches , and rich Laces , and Ornaments , and learn'd to go on foot , and in plain Garments , that they might be able to do more good in this present World ; others have stinted themselves in their Dyet , and either eaten only of one dish , or have eaten no Meat at all , but Herbs , and Roots of the Earth , as I shew'd in the beginning of this Discourse ; others have punish'd themselves with some days silence for speaking things which were not convenient , &c. These various examples , I mention , not because I think they require imitation in every particular , but to shew , how he that means to be Master of the same Virtues , or intends to prevent , and subdue the same Sins , that these men mortified , may some such way arrive to the same Felicity , and Victory .

XI . Whenever any of these severities are used , they must be used with great humility ; To grow proud upon the use of them , is to pervert their design , and to fall into a high opinion of our own holiness , is to wound Religion with her own Sword ; I must not despise others , that use them not , nor think that I am the better man , because my Neighbour is not acquainted with these Mysteries . My sins may require that , which anothers may not , and if I do excel him in this point , he may over-top me in another . These rigors must be carried on with secresie , and I must not be ambitious to let other men know , what I do in private , that they may admire me . I may indeed speak of them , where I can edifie my Fellow-Christian by them , but must not therefore think the worse of my Brother , because he will not do , as I do . I must always think very low of my self , and believe , that I have need of such Plaisters , which others , that are more Righteous , than I , may omit , and yet be in a safe condition .

XII . Dscretion must be the great guide in these severities , so I said in the beginning , and this is it , that must govern this Chariot , else with Phaeton , it will set the course of nature on fire ; where this Light hath been wanting , Men have fallen into Pits , and Ditches , from which they have been pull'd out with great difficulty , and sometimes have perish'd in them . Discretion must take care , that all these Rules I have mentioned be observed ; if this Watchman falls asleep , the City may ●oon be taken by the Enemy . These severities are like Chymical Medicines , as they may do great good , if skilfully applied , so they may do much harm , if made use or by an ignorant Practitioner ; Antiquity gives us an account of several inconveniences Men have run into for want of discretion . Some have been perswaded into so high a conceit of their holiness , that they have expected Miracles ; others have been deluded into an opinion , that they were impeccable , and by that means have been exposed to great Fa●ls ; and Errors . Discretion , whether our own , or some faithful Ministers , will teach a Man , to hold an even course , and to avoid the Rocks that are on both sides of him , and the Vessel thus guided , may bring us safe to the everlasting Harbour .

And now , I must say to those , that read these Lines , as Christ said to his Disciples in the point of abstaining from Marriage , Mat. 19. 12. He that is able to receive it , let him receive it ; I cannot and dare not press these severities as absolutely necessary , yet thus much I will be bold to tell you , that the Saints of old thought Heaven could not be had without them . They verily believed , that there must be a conformity to Christ , not only in active obedience , but in sufferings too ; and where God did send no affliction upon them , they thought themselves obliged to inflict some on themselves ; This produced that vast number of Virgins , wherein the Church then triumph'd ; By Hair-cloth and Sackcloth , and denying their Bodies , even Necessaries , by mean Attire , and carelesness in their Dress , and deforming themselves , and going bare-foot , and enduring heat , cold , hunger , thirst , and nakedness , they became Conquerors of their Lusts , and Spectacles to Angels and to Men. Alas ! you that at this day call your selves Christians , and are fond of all the bravery , that the Silkworm and the curious hand can make , ( to the Female Sex I speak particularly ) that must have such Washes for your Skin , such Paint for your Cheeks ; such Patches for your Faces , and go from one Glass to another to see whether this Curl is in its exact Figure , whether this Lace sits well , whether this Meen becomes you , or whether you are entirely Modish , that keep such a stir with your Fans , and Instruments of Pride in publick Prayers , are more afraid to hurt your Knees , than your Souls , and more discomposed , if justled , than if you lost Gods favour , and practice no more Religion , than is just consistent with your Lusts , that are more concerned , if your Hoods and lighter Vails , and flowing Mantles do but sit amiss , than if we thunder out Gods Judgments against you , that must serve God with ease , and elbow-room , are discomposed and disorder'd with every trifle , and as soon as the Lords day is over , go from one Play-house to another , and know not which way to look for Starchedness and Wantonness , and exactly observe the mode and figure of your Gate , and conform accurately to the vain Gesture , the Dancing-Master taught you , and are careful about nothing so much , as about being dressed A-la-mode , and whose Discourses chiefly are about Fashions , and Fineries : Alas ! Had you lived in the Primitive times , there is no man would have taken you for Christians . The Primitive Saints would have reckon'd you may be among the Gnosticks , or among the better sort of Heathens , but they would have wondred at your impudence , if you had called your selves Christians ; for they lookt upon all those Gaudes that now you doat on , as part of that Pomp and Glory of the World , which they had Abjured in Baptism . How you come to be Christians in this Age , Heaven knows , I am afraid you are none of Gods making .

The Primitive Saints were such Enemies to all Vanity , that they would scarce allow the Female Sex any Looking-Glasses to behold their Faces in , which made some of them make use of Vesiels of Oyl to behold themselves ; and they took none to be Christians , that did not conform in Habit , and Dress , and Behaviour to Christ , as well as in Doctrine . Tertullian makes himself very merry with those that pretended to be Christians , and call'd for such a Bodkin to dress their Hair , and the Blushes of such a Paper to beautifie their Faces , and fasted with delicate Wines , as Persons whose Religion could not be treated of , but with Jest and Mockery .

The Christians in those days lived like people , that had not their Portion in this Life ; their Pomp lay all in Holiness , and all their Bravery in making their Souls rich , and beautiful , and indeed where so much Cost , and Time , and Pains , is bestowed upon dressing the outward Man , the inward commonly goes like a Beggar , or lies unregarded ; where their condition , and dignity required difference in Cloathing , they wore may be Sackcloth next to their Skin , to remember , that though they were in the World , yet they were not of the World .

The Age we live in will not bear these severities , Mens Lusts have made that necessary , which heretofore would scarce have been thought convenient , so strangely is Religion alter'd from what it was , and let no Man tell me here ; that to Preach up severities , is to teach People to turn Heathens again ; for the Priests of Baal cut themselves with Knives and Laucers , till the Blood gush'd out upon them , 1 Reg. 18. 28. we urge no such severities , as shall disable the Body from doing the Work , that 's proper for it , nor do we look upon God as a Tyrant , or a Deity , that delights in Blood , as those Heathens did , much less do we think that any such severities merit God's favour , or his Audience , as they did ; no , the severities which we recommend to Christians are such as the Primitive Fathers used , severities , which nothing but love to God produces , and a hatred of Sin , and a willingness to be rid of those Lusts , and Temptations , which do so easily beset us .

Nor is this to reduce men to Popery ; for I have already shew'd , how the Papists do abuse these rigors , and pointed at the Rocks , that must be shunn'd : In matters of these Bodily severities , the Papists have not forg'd a new Doctrine , but have only turned an old Doctrine into Superstition , and run it into excess , and extravagance , which bitter Rind being pared away , the Fruit may be wholesome , and like the Leaves of the Tree of Life for the healing of the Nations . Rev. 22. 2●

In vain doth the slothful Sinner plead , that God commands no such severities ; I believe , if he look'd into the Bible with seriousness , and attention , he would find more Commands , that urge these severities , than he is aware of . The 5th and 19th Chapters of St Matthew , the 6th of St Luke , and the 12th of the Romans , diligently considered , will convince a rational Man , that the Holy Ghost is no enemy to these severities ; and suppose there were no express Commands for it , as long as we have so many examples of Saints before us , that have used them , and as long as we are commanded to imitate those that have gone before us in their holiness , these examples will not want much of the nature of peremptory Commands .

But it 's very common with Men , that are for an easie Religion , to find out excuses . No wonder , if Men whose God is their Belly , whose Glory is their Shame , and who mind earthly things , speak against these severities . It 's their interest to talk against them , and they would be undone , if their Guts should want those soft Morsels , they used to feed upon : Their Lusts tremble at these rigors , and therefore they must be unlawful . Nothing is Religion with them that crosses their sensual Appetite , though in good truth , Christianity is nothing else but crossing our sensual Appetite . It 's true , no man yet hated his own Flesh , but still these severities are no Signs of Mens hating their own Flesh , but certain Marks , that a Man loves his own Flesh , and that he is willing to save his Soul and Body in the day of our Lord Jesus , Without doubt he loves himself most , that denies himself most , and no Man believes a Heaven and a Reward to come , like him , that will not allow himself the comforts and ease of sensual pleasures here ; such a man shews that he is not of this World , but that he is chosen out of the World , and hath laid up his Treasure in another . Our Blessed Redeemer , that commanded Sea and Earth , might certainly have lived better , and more to his ease , if he had been minded to do so , than he did ; he that bid Peter take up a Fish out of the Sea , and told him , he should find a piece of Money in the Fish , might as well have commanded all the Riches in the Sea , and bid his Disciples take them up , as they had occasion ; but no , he chose an humble , despicable , self-denying Life , to shew , that thus his Followers must do , for the Glory , which is set before them ; and because he made himself of no Reputation , and took upon him the form of a Servant , therefore God did highly exalt him , and gave him a name above every Name , that at the Name of Jesus every Knee should bow : I am not ignorant , that Christ did many things suitable to the great design he came for , and for our sake became Poor , that we might be rich ; but still Christs life is exemplary , as well as expiatory , and though we cannot imitate him in his extraordinary Fast and Miracles , yet the Apostles seem every where to intimate , that if we mean to inherit the Glory he entred into , we must do , what he did , meaning what is possible for us to follow him in ; his steps we are to tread , and accordingly the Primitive Christians we find did imitate him in most of his Self-denials , things for which we do admire them , yet cannot find in our hearts to follow them . We live , as if there were no other World , and whatever there may be within , there appears little without to convince a Spectator that we seek another Life . Our greediness , after the comforts of this Life , discovers how little we believe a future Recompence , and there appears so little in our lives that looks like labouring after a future happiness , that one would think we believe not one word of the Bible . We are most concern'd for a livelihood , and instead of seeking first God's Kingdom , and its Righteousness , the first thing we seek , is to get an Estate , and a comfortable subsistance , and then we may take up a little more Devotion than formerly we did . This is it , we would fain live plentifully and bravely here , and enter upon a more plentiful and glorious Estate hereafter ; whereas the Scripture seems to make this World , and that to come , things opposite and contrary , and the ways of living in order to the enjoyment of these two totally different ; and it was the belief of Christians in the purer Ages , that it was impossible to Reign with Christ hereafter , without suffering with him here , and none of them thought of living with Christ in Heaven , except they died with him here on Earth , i e. died to the needless Comforts and Pleasures of this Life , and lived like Men of another Country . They gathered so much from Christs saying , Luc. 6. 20 , 21 , 22 , 23 , 24. 25. Wo unto you , that are Rich , for ye have receiv'd your Consolation ; Wo unto you that are full , for ye shall hunger ; Wo unto you , that laugh now , for ye shall mourn and weep ; Blessed be ye Poor , for yours is the Kingdom of God ; Blessed are ye that hunger now , for ye shall be fill'd ; Blessed are ye that weep now , for ye shall laugh . Whoso is wise , and will observe these things , even they shall understand the loving kindnesses of the Lord . I cannot but mention here St Austin's words in his Manual . O my Vid. Aug. Manual . c. 15. Soul , were we to endure Torments for some years day by day ; were we to suffer the Pains of Hell-Fire for a considerable time , in order to see Christ Jesus in his Glory , and to be joined to the Blessed Society of Triumphant Saints ; Were it not worth suffering all this to be partakers of so great , so vast , so stupendous a Glory ? Come on then , let Devils prepare their Temptations , and make their Arrows sharp against me ; let my Body be broke through Fasting ; let Sackcloth press my Flesh ; let great labours burthen my outward Man ; let frequent Watchings dry up my Moisture , let this Man clamour against me ; let another molest me ; let Cold and Frost bow me down ; let my Heart grumble ; let the Heat burn me ; let my Head ake ; let my Breast burn ; let my Stomach be full of Wind ; let my Face grow pale ; let me be weak all over ; let my Life be consumed with Grief , and my Years with Mourning ; let Rottenness enter into my Bones , and under me let Worms and Maggots Crawl . None of these things shall move me , neither count I my life dear , so I may but again rest in the day of Visitation , and ascend to converse with the People prepared for the Lord . For O! what Glory will the Saints possess there ! How great will be their joy , when they shall shine as the Sun in the Firmament ! When God shall number his People and advance them according to the 〈◊〉 degrees of their goodness 〈◊〉 holiness , and shall reward them according to their Righteousness , when he shall give them for Temporal , Celestial things , for Trifles they have lost for him , great and ample Treasures ! Behold what an accumulation of Happiness it will be , when the Lord shall lead his Saints to take a view of his Fathers glory , and make them sit down with him in Heavenly Places that God may be all in all .

Thus spoke the Christian Father , and what he spoke he practised ; And lest any of us after all that hath been said , should use tergiversations , and make Excuses and Apologies for his neglect , I shall conclude all with a direction out of Maimonides . How shall a Man arrive , saith he , to these Virtues ? He must get a Maimonid . Hilcoth . Deoth . c. 1. sect. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habit of them , and to get this Habit , he must fall to work and exercise himself , and do it the second and the third time , as he doth in lesser Virtues . He must continually return to his Task , till it become easie to him , and the Toyl and Weariness of it vanish , and these Virtues become one with his Soul .

FINIS .
A LETTER TO A PERSON OF QUALITY , CONCERNING The Heavenly Lives OF THE PRIMITVE CHRISTIANS . A LETTER TO A Person of Quality , &c. SIR ,

THE great Sense you have of the Narrowness of the Way , and the Straitness of the Gate , which leads to Life , hath made you very often importunate with me to give you an Account of a little Book , which Fronto the Learned Canon of Paris Writ , Concerning the Heavenly Lives of the Primitive Christians ; not but that there is a larger and better Account given of that Subject by a late Writer of our Church ; but , because you hoped , the smallness of the Treatise might be a temptation to Readers to peruse it , who often times are frighted with the bulk , and vastness of the Volume . I have at last obey'd your Commands and though what I have 〈…〉 not so much a Translation , a● a Paraphrase ; and the Liberty I have taken to resect some things , that were needless , and to add here and there some passages out of ancient Authors , as were proper and necessary , seem to be bold , and unusual ; yet , as it is , you have it ; and I was the more willing to let it go abroad in company of this Book , because it may serve to illustrate some passages in the Exercises I have been describing . An Account of Fronte 's Letter to the Arch-Bishop of Roan .

It is in a manner impossible to consider the first beginning and original of the Church , and to reflect on the Cradle , as it were , and Swadling Cloaths of that Body whereof we are Members , without speaking something like Paradoxes , and Mysteries . The first Christians , though newly Born , yet there is nothing to be seen in them that 's any way Childish , or so mean as to offend a Judicious Eye , or unworthy of the esteem and approbation of the gravest Philosopher ; and the Church in that Age , though an Infant , yet from it's Birth , was so lusty and vigorous , that though like Hercules it never crush'd Snakes and Vipers in its Cradle , yet its Attempts and Enterprizes were more Masculine ; for it conquer'd Tygers , Lyons , and what is worse , Fire and Flames , and the sharpest Torments . It knew nothing of the infirmities , and weaknesses of a tender Age , but did in its Youth things becoming the seriousness and sobriety of the oldest Men. And though its growth was prodigious , and its Merits encreased with its Years , yet even upon its first entring into the World , its bigness and vastness seemed to vie with that of the Earth , for it introduced a new World into the Universe .

Such was the Beginning , and first Institution of the Christian Church , that in it we find Men , who voluntarily became little Children , Children who in Wisdom exceeded Patriarks , Virgins , who had the Prudence and Gravity of Matrons , and Matrons endowed with Virginal Modesty , & Chastity . Men of gray Hairs , and old in Years , but Children in Malice , Pride , and Ambition ; and it was hard to say , which were the Old , and which the Young Disciples , for the younger sort strove to equal , if not exceed the elder in Devotion .

Holiness was their Ornament , and Men were counted Great , as they arriv'd to high Degrees of Piety , and the more Religious any Man was , the greater Majesty , and Respect he was thought worthy of

The Light they came attended withall fill'd the World , as the Sun doth the Universe , which comes forth from its Eastern Conclave , and presently diffuses , and spreads its Light over all the surface of our Hemisphere . So soon did the World feel the influences , and operations of these new Stars , and were forced to acknowledge their Divine Power and Virtue ; for they pressed through the Chaos , Mankind lay in , as Souls do pierce through Bodies , and the Life , Sense , and Understanding they taught them , was wholly New , so different from what was in the World before , that Men gaz'd at the Spectacle , and lost themselves in the Admiration .

What advantages the Soul can be supposed to give the Body , the same did the first Christians afford to the benighted World ; and whatever inconveniencies the Body puts the Soul to , the same did the besotted World bring upon the first Christians ; for as the Soul tenders the Bodies Welfare , so did they the Worlds ; as the Soul directs the Body to do things rational , so did they the World ; as the Soul restrains the Body from doing mischief to it self , so did they the World ; and as the Soul makes the Members of the Body Instruments of Righteousness , so did they attempt to reform the deluded World into Holiness : On the other side , as the Body afflicteth the Soul , so did the World persecute those first Christians ; as the Body makes the Soul live uneasie , so did they incommode these excellent Men ; as the Body puts ill Constructions on the actions and admonitions of the Soul , so the World did put the same on theirs , and as the Body seems to long for nothing so much , as the ruine of the Soul , so the destruction of those Saints , was the great thing the World then did aim at .

Of such Persons was this Church made up , who had not their original out of the Brain of Jupiter , as the Poets fable of Minerva , but from the Bloody and Wounded Side of the Crucified JESUS . The Water and Blood which flowed from those Wounds , was that , which gave them Being ; and though their Principle was Water , yet it had this Virtue , that it made them all fiery , and fill'd them with Zeal and Holy Flames ; and as in the beginning of the Gospel . their Lord and Master was born of a Woman without a Man , so came they from a Man without a Woman , and the Miracle of their Birth was in a manner as great , as their Masters ; for the Holy Ghost that impregnated the Blessed Virgin , baptized them too , and the same Spirit , that raised the Mighty JESUS from his Grave , quickned their Mortal Bodies , and transformed them into new Creatures .

They were a Commonwealth made up of Great , and Low , of Rulers , and Underlings , of Governors , and Subjects ; and yet nothing was more hard , than to distinguish one from the other ; for whatever the difference might be , they esteemed one another equal , and by their carriage one would have concluded that they had been all of the same degree and condition . Their Pastors and chief Men were more known by their Munificence and Good Deeds , than by their Coats of Arms , or Splendor of their Offices .

They seemed to be all of the same Kindred ; for the Aged they honoured as Fathers , and the Youths they tendred as their Children . Those of the same Age call'd one another Brethren , and these were the names they gave one another ; and in these Titles they gloried more , than Men now-days do in the lofty Epithets of Duke , Earl , Baron , Knight , or Gentleman .

You might see amongst them abundance of Mothers , that never had any Children , and Virgins took care of innocent Babes , as if they had been Mothers . No Family complained of Barrenness or Unfruitfulness , for they never wanted Children to provide for , and those that had none of their own , would be sure to find some to take care of . None wanted Paternal Care , while so many Fathers studied to do good , and Men were readier to Give , than others were to Ask , and seemed to be sorrowful if they had not Objects , upon which they might exercise a Paternal Charity .

There was hardly a Widow among them , that complained of Solitariness , or sought Comfort in a second Husband , and second Marriage was counted little better than Adultery . Their Widows were the same , that they were whil'st their Husbands lived ; and finding that upon their Husbands death , they were become Sisters of many Brethren , they aimed at no other Contract , but that with Christ , who if they were found wothy , would , as they thought , marry them at last to the Service of the Church , where they might exercise that Maternal Care to the Poor , and Needy , which formerly they used to express to their own Children . Here you should see none Rejoycing , that he had any thing of his own ; for whatever he had , he look'd upon his Fellow-Christians as Co-heirs , and was so well contented , that they should inherit with him , that he thought , that which he had , a Burthen , if his Neighbours were not to share in his Possessions . This present Life was the least thing they minded , while that to come , engrossed their Thoughts and Considerations . They were so entirely Christians , that in a manner they were nothing else , and cared not for being any thing else , lest if they should be something else , they should be suspected of deviating from their Masters foot-steps .

Hence it was , that the Pagans accused them of Unrighteousness , and Unprofitableness , as if they were dead Weights in the World , contributing nothing to the welfare and prosperity of Mankind , and as if they stood for Cyphers in Humane Societies , though none were more ready to communicate of the Profit of their Labours to others than they , and did therefore on purpose keep close to their Calling and Profession , that they might be able to relieve the Needy . And though they were loath to take upon them the Employment of Magistrates , and Governors , lest the Emperors and Gods Commands should clash , and they lye under a temptation of obeying Man more than God ; yet , whenever they were thought worthy to bear Office in the Church , they readily embraced the Charge , that they might be in a greater capacity to improve the Talents , God had given them , to his Glory , and his Peoples good , and were pleased with the Trouble of the Office , that the World might see , they had no design of Gain , or Worldly Interest in the Administration .

They spake little , but their Thoughts were always Great , and Heavenly ; and as they look'd upon sublunary Objects , as too mean for their lofty Minds to rest on , so their care was to keep the Eyes of their Understandings fix'd on that World , which fades not away .

In the eye of the World , they were Pythagoreans , and a kind of Dumb-Men ; but when they met one with the other , and CHRIST was named , perfect Peripateticks , and no Philosophers would be freer in their Discourses than they . Their business was to live , not to talk great Matters ; and the name Christian did so charm them , that though there were various degrees of Men among them , Ecclesiasticks , Lay-men , Virgins , Widows , Married Persons , Confessors , Martyrs , and Friends ; yet the name Christian swallowed up all , and in this they triumph'd beyond all other Titles in the World ; which made Attalus in Eusebius , when the Governor ask'd him , what Countryman he was , who his Father and Mother were , what Trade , Profession , and Employment he was of , whether he was Rich , or Poor , give no other answer , but this , That he was a Christian. And the same did the excellent Blandina . And by this answer they gave the World to understand , that their Kindred , Pedigree , Nobility , Trade , Profession , Blood , &c. did all consist in this one Thing , and that beyond this , there could be no greater Honour and Dignity .

Their Communications or Answers in common Discourse were Yea , Yea , and Nay , Nay . An Oath they shunn'd as much as Perjury , and a Lye among them was more rare , than a Sea-monster is to the Inhabitants of a Continent ; for they said , that in their Baptism they were Signed with the Mark of Truth , and that they could not be Servants of the God of Truth , if they should yield but to the least appearance of Falshood .

Christ was the charming Word among them , and they heard nothing with greater joy , than that glorious Name . His Death and Sufferings raised their Souls , and his Cross was more Pretious to them , than Rubies . Hereby they learned to despise the World , and the Marrow , Virtue , and Efficacy of their Religion , was the Death of JESUS .

This Death they remembred , not only in the Sacrament , but at their common Meals , and when they refreshed their Bodies with Meat , and Drink , they talked of that Meat which would feed them into Everlasting Life ; and herein they walked contrary to the custom of the Drunkards of old , who used to carry a Death's Head with them to their drunken Meetings , and set it upon the Table , and with the sight of that , and remembrance of what they must shortly come to , encouraged themselves in Drunkenness . The first Christians remembred indeed the Death of Christ at their ordinary Tables , but it was , to make Pain , and Torment , and Death , and the Cross familiar to them , for the Afflictions of this Life they looked upon , as the Midwives , that promoted their new Birth , and the best Companions of their Faith , and the faithfullest Nurses of their Hopes .

In the Cities and Towns where they lived , none was unknown to the other ; for they Pray'd together , heard the Word together , met frequently at Meals together , and were continually helpful one to the other ; Infomuch that where-ever they met , they knew one another ; and when they durst not with their Lips , yet with their Eyes and Gestures , they would salute one another , send Kisses of Peace one to another , rejoice in the common Hope , and if permitted , assist one another in Adversities . This is one of us , saith such a Saint , for we have seen him in our Oratories , we have Pray'd with him , we have been at the Lords Table together , we have heard the Scriptures read together , we have kneeled together , we have been instructed together . O happy Kindred ! which comes by Prayer , and Communion of the Body and Blood of JESUS ! O blessed Relations ! where Men are not called Brothers of the Sun or of the Stars , as the antient Tyrants styled themselves , but Brethren of CHRIST , Children of GOD , and Citizens of Heaven !

When a Christian , who was a Stranger , came to them , before ever he shew'd his Testimonials , they knew him by his lean Visage , and meager Face , which his frequent Fasting had brought him to , by the Modesty of his Eyes , by the Gravity of his Speech , by his Gate , and Habit , and mortified Behaviour ; for something Divine did shine through their looks , and one might read the Characters of the Spirit in their Countenance . Nor is it very strange , that a good Man should be known by his Carriage , for to this day , a serious Person , though he says nothing , something in his Lineaments , and Features , and Postures , will betray the inward Zeal , and Sincerity of his Soul , and his deportment will discover , there is something more than ordinary in him , as much as the Roman Senator was betray'd by the Perfumes about him .

Whenever they were thrust into the Croud of Malefactors , their Fellow-Christians soon guessed who they were , for they hastned with Meekness to their Martyrdom , and without expressing any impatience , or indignation , submitted their Necks to the stroak of the Axe , prepared for them . They used to look frequently up to Heaven , and one might by their smiles see that between God , and them , there was more than ordinary Correspondence . Sometimes they would provoke the Executioners to begin their Torments , and be earnest with the Hangman , not to delay their Agonies . Sometimes they would laugh at the Pain they suffered , and in the very jaws of Death betray a taste of Immortality . They looked upon Christianity as a Religion , that taught them to suffer valiantly , and to them it was no other but a Science , to instruct Men to despise Riches , Honours , and Torments too , in order to Everlasting Glory .

Their Presidents , and Pastors , were known by no other Character , but that of Officiousness , and Charity , nor had their Shepherds any other mark to be distinguish'd by , but their willingness to advance the good of the Sheep , and their readiness unto every good Word and Work . And indeed so were the Christians in general known by their mutual Love , and kind Offices .

If any fell sick , the rest did chearfully run to comfort him , and this Employment their Women were chiefly ambitious of , who seldom stirred out of their own Houses , but upon such occasions , and when they resorted to their Oratories . They were seen but rarely in the Streets , except such charitable Employments called them forth ; for none denied her Neighbour her care , nor could any wordly Respects discourage them from that Officiousness .

If any were Rich , or Noble , they were the readier to express their compassion , and Women of the highest Descent were the forwardest to assist the Calamitous in their need ; for Religion had mortified in them all Punctilio's of Honour and State , and made them remember that in Christ they were all equal . She in whose Veins the noblest Blood did run , would say of her poor distressed Neighbor , she is my sister , my fellow-Member , one that hath part with me in my Dear Redeemer ▪ If she be ancient , she is my Mother said she , if younger , she is my Daughter ; nor were these expressions names of course only , but they were written in their hearts , and their Lips spoke what their Minds believed , and these words were at once pronounc'd , and thought . Hence it was , that the greatest Ladies touch'd their poorer Neighbours Sores , bound up their Wounds , applied Plaisters to them , made their Beds , and tended them , as the meanest Servants . Here you might see the industry of one , there the sweetness and patience of another ; one would turn the Sick , the other help her up , the third dress her , the fourth feed her , and in all this , the sick Creature saw , as it were , the Face of the Lord JESUS She that tended the Sick , look'd upon Christ in her that was sick , and she that was sick , thought she saw Christ , in the Person that tended her . So Divine , so Heavenly were their Works of Mercy , that one was to the other in Gods stead , and that saying of Christ , What you have done unto the least of these my Brethren , you have done it unto me , departed not from their Memories . Thus stood the case with the Holy Women then , and this advantage they reapt by their Charitable care , that when their Husbands died , they were taken as Deaconnesses into the Church , and thus they prepared themselves for Christ , and the Churches Service .

If any were imprisoned upon the account of Religion , all that knew them , would fly to them . No Keeper so hard-hearted , but they would find out a way to smooth him , no Lock , no Bar so strong , but they would make a shift to break it , either by their Gifts , or their soft Answers , not to make the Jailers false to their Trusts , but to get an opportunity to see their Suffering Friends ; And when they saw them , one would kiss their Chains , and Fetters , another lay his Lips to their Wounds , a third give their bruised Members and tired Bodies such refreshment as was needful ; and as dismal as the Dungeon was , here they would discourse of Christ , sing Psalms , pray together , and their Pastors would come and Administer the Lords Supper to them , requiring no other Temple then that of a devout Heart , nor standing upon the Ceremony of an Altar , but that of a wounded Spirit .

If any of them were driven into Exile , in every place they met with Brethren , and Fellow-Christians , and these would run to them , comfort them , lead them into their Houses , and treat them as Members of their own Family , especially when by Letters from their Brethren , they understood , that for CHRIST his sake they were driven from their native home .

Were any condemned to Work in Mines , or Quarries the neighbouring Christians , that heard of it , would presently come together , help the innocent Man , endeavour to make his burthen light , feed him with Victuals , and assist him in the performing of his Task .

Were any of them sent through the Malice of the Heathen Governors to the Correction-House , or forced to Labour hard in Caves and Dens , or lamentably scourg'd , beaten , and abused for the name of the Lord JESUS . The rest that heard of it , would not complain , nor think their Brethren unhappy , but rather count themselves so , because they were not counted worthy to suffer for the name of JESUS , and therefore would wish , that this might be their Lot and Portion too .

If the fury of Tyrants abated , or remitted , at any time , and the imprison'd and afflicted Believers got leave to return home again , some wounded , some bruised , some with disjointed Bones , some half Burnt , some Maimed , some with one Arm , some with one Eye , some with one Leg only ; their Friends would run out to them , and strive , who should first receive them into their Houses . Happy the man that could kiss their Wounds , and refresh them with Necessaries and Conveniencies , and the longer any Man could harbour such a Christian at his House , the happier he thought himself to be . And such Men as had thus suffer'd for Christ , they honour'd for the future , and esteemed them equal with their Pastors , and Presidents . Indeed out of these , they chose their Bishops , thinking those fittest to serve at Christ's Altar , who had already made themselves a Sacrifice for him . Thus Men purchased the degree of Pastors by their Holiness , and their eminent Sanctity , which pressed even through Wounds , and Tortures , for the name of Christ prepared them for that Function . Men that were strong to suffer , they justly thought might be fittest to labour in God's Church , and they that had been such Champions for the truth , they looked upon as the properest Instruments to defend it to their death .

Nor did their kindness extend only to their Friends , but reach even to their greatest Enemies ; and they that just before were persecuted by them , if their Persecutors fell sick , or were afflicted , or the Plague of God came upon them these injured Christians would offer their Services , support them , comfort them , admonish them , attend at their Beds side , and lend them their helping hand , cherish them , supple their Sores , relieve them , and with a pity great and magnanimous , weep over their calamitous Estate to the amazement of the Pagan World , who were now ready to look upon them as Angels , when but just before they thought them as bad , as Devils .

Poverty was the least thing that troubled them , nor did Want sit so heavy on their Souls , as it doth on ours , for they had learned to undervalue Riches , and that which made them slight it , were these two impressions the Apostles Doctrine had made on their Souls .

1. This sunk deep into their Hearts , that here we have no Continuing City , but we seek one to come . That all we see here , is but shadow , and imagery , but the substance is not yet Visible ; that the fashion of this World will pass away , and the Gaudes and Glories below the Moon afford no real satisfaction . This made it ridiculous in their eyes , to snatch at a Butterfly or a Flying Feather , and they rationally believed , that whatever is subject to time , and change , will certainly make it self Wings , and flee away , and leave the Soul as empty , as it found it , and that therefore their Thoughts must be turned another way , even there where constant satisfaction , lasting content , permanent happiness , perfect beauty , and uninterrupted joys are to be found ; and indeed , this duly weigh'd , will breed a mighty contempt of Temporal things , and a certain expectation of future Bliss .

2. Another thing that did no less contribute towards it , was their Belief , that the end of the World was at hand , and the day of Judgment approaching . The time is short , cryed their Pastors , the Lord is coming , He will be upon you before you are aware ; to what purpose will ye treasure up Riches , Lands , Goods , Houses , which the Fire will shortly consume , and carry away ? Hence it was , that they lived every moment in expectation of the last day , and troubled not their heads with thinking how they should fill their Barns , and their Coffers , for they knew not , how long they should enjoy them ; and no marvel , if under these thoughts and circumstances , they freely parted with their Worldly Goods , sold their Lands , and Houses , and bought no more , and brought what they had , and laid it down at the Apostles feet , that they might follow a Naked Saviour naked .

Nor did the care of their Children fill their Hearts with anxious Thoughts , for they were sensible , that whenever the Church had notice of their want , they would certainly be relieved , and looked after ; for as many Fathers and Mothers left their Estates , and what they had to the Church , so the Church employ'd those Legacies , or Gifts , to support all those that should be necessitous . Besides this , their Pastors both by their Doctrine and Example admonish'd them to be diligent in working with their own hands , that they might get something not only to be beneficial to themselves , but to others too and indeed they thought they did little or nothing , if of what they got , they did not communicate to those , who were not able to help themselves .

They had nothing , that was superfluous ; and hence it was , that there was but little striving about what they left . To lay up much Goods for many years , they thought was fitter for Heathens than for Christians and having seen no such thing in their Master , they could not tell , how it could be proper in his Servants .

They believed , that it was their Pastors Office to take care of all , to maintain the Poor , and to distribute to all according to their several necessities ; for since God took that care upon him to feed the World , they thought , it would not be unbecoming his Ministers to do so too . This made them entrust at first the Apostles , and afterwards their Spiritual Pastors with what they could spare , to receive of them again , when they should stand in need . And now their Teachers did truly become their Fathers , and they acknowledged themselves to be their Children , and owning them for their Fathers , they gave them a Right to admonish them , to correct , to reprove them , to direct them , and to lead them to Perfection , and own'd a strong obligation at the same time to love , honour , reverence , and obey them .

And though the number of Christians was already prodigiously encreased , yet were not their numbers troublesome to their Pastors , who loved to do good , and to spend themselves , and to be spent in that Service ; Men who had no design , but to lay themselves out for God , and his Church and with Moses were contented to be surrounded with people all day long , to discharge that Paternal care of their Souls , and Bodies , which they had undertaken . Nor were their Pastors therefore the Richer , because their Disciples brought what they had to them , for they that were to receive from them , were more , than those , who gave ; and they took it in , only with a design to disperse it again among the Needy . Love of Money , & admiration of Riches , and anxious worldly Cares and desires of Hoarding , were things they had an antipathy against and though out of that Stock they provided themselves with Necessaries , yet for engrossing any thing to themselves , besides , was a thought as far from their Minds , as the Heaven , they longed for was from that Earth , on which they trampled , and looked upon with pity and scorn ; for , Alas ! what greediness could there be in them after Temporal Means , who were already greater than the World could make them , and took delight in nothing , but surveying that glory , which ere-long they should rejoice , and triumph in ?

So that they took the Peoples Money , without any danger of Covetousness They were Men , that had fought for Christ , and left all to follow him ; they were big with the Promises of the Gospel , and consequently with hopes of Everlasting Joys , had already tasted of the Powers of the World to come , and mock'd at Worldly-mindedness . They remembred that they were but Stewards for the Poor , and Nursing Fathers to Persons in distress , and Presidents of the Hospitals . Nor did their High-places make them uneasie in their Poververty , for they loved it , and made choice of it as a Companion , and a Friend . This made the People love them exceedingly , not because they took delight to see their Pastors poor , but because they saw , that they , who had so much Money at their disposal , would make no use of it for their own interest ; but were contentedly poor in that Plenty , and would want themselves rather than see others faint .

If any were so Malicious as to traduce their Teachers , and brand them with the guilt of Covetousness , or Slander them , their Pastors used no other Weapon to put by the Sting , but Meekness to the Backbiter , and their own innocence by degrees dash'd , and and wiped away all aspersions . Hence the Christians gave them their own freely , for they believed they could loose nothing by it , and long experience had so confirm'd that belief , that Envy it self could make no impressions upon them to the contrary ; when it was in their hands , they thought it was safer than in their own ; and being hereby freed from abundance of Cares , and Incumbrances , they pressed more chearfully to the promised Mark.

If any Christian kept any Land in his hands , his care was so to use his Income , as to give God the First Fruits of it , to bring his Gifts to the Church , to lay by somewhat for Alms , to help and assist the Sick , and to relieve Prisoners and Captives , not only such as were within the Verge of the Town he lived in , but others also . Thus did those Men live under Riches , as under Thorns , and were sensible of nothing so much , as this , that great Wealth is but a great Temptation to be Vain , and Sensual , which made them use this Self-denial in their Incomes .

He that for a kindness , he did to his Neighbour , expected a Recompence , was look'd upon , as a Person greedy of filthy Lucre ; and he that could do nothing for his Friend , without a Reward , or prospect of some Profit to himself , was censured like a Person ignorant of the Fundamental Law of their Religion . Usury , Interest , and such names , were scarce heard of among them ; and oppression was a thing , which they thought none that named the of Name of Christ , could be guilty of . In a word , they desired nothing so much in this World as to be quickly gone from it , and they thought it the joyfullest news imaginable to understand , that they were to be dissolved , and to go to Christ .

This was the Temper , Nature , and Constitution of that Commonwealth . The Members of it looked mean , and contemptible . Nothing about them was pompous , either in Cloaths , or Dyet , or Habitation , or Houshold-stuff Such among them , as were Noble or Learned , or of a gentile Extract laid aside their Pride , and all their swelling Titles , forgot that they were better Born , or Educated than others , and became like their Brethren . Plaiting and Curling the Hair was a thing that both their Men and Women proscribed from their care , and they thought that labour lost , which was employ'd on such Superfluities . They were jealous of their serious frame of Spirit , and therefore all such Dresses , as might serve to infuse vanity into their Minds , or damp their zeal to Religion , they shunn'd , as they did Houses infected with the Plague . They minded no such things as Modes and Fashions , nor did any new Habit , or Ornament that came up , entice them to imitation . Decency was their Rule , and Modesty the standard of their Habit , and Conversation . They wore nothing about them that was either Costly , or Curious , and their greatest study and contrivance was , how to advance their Souls , and make them fit for the Wedding of the Lamb ; Laying on either White or Red upon the Face , or disfiguring it with something black , and of Kin to Hell , they knew not what it meant , Their Garments were either Linnen or Woollen , or Furr , or Sheeps-skin , and their Furniture Mean and Homely .

Without God , they attempted nothing , and whatever Enterprize it was , they betook themselves too , they sanctified it by Prayer , and Supplication . If they went out either to sow , or to Plough , or to Reap , or to Build , God's Blessing was first sought , and begg'd , and they never put on their Cloaths , but entertained themselves all the while with some holy reflections . Theaters and seeing of Plays they hated , as a thing contrary to their Profession ; and though the Heathen despised them for it , look'd upon them as unsociable , Men of pittiful Spirits , Strangers to the Art of Conversation , Melancholy Wretches , Brethren of Worms , and no better than Vermin of the Earth ; yet they mattered not their Censures , and triumph'd more in a good Conscience , than the other could do in all the Vanities and Glories of this present World . The Worlds Contempt , was their Glory , and they were proud of being Scorn'd and Undervalued by the vulgar Crowd , that they might with greater earnestness long after a better Inheritance . If any wanted Business , he would find some , and they that had no need to work for their living , work'd for the Poor . Idleness they had an aversion from , as from the root of Evil , and Great Men and Women would do something , which the Needy might be the better for . The greatest Lady would not disdain to Spin , or Sow , or Knit for her distressed Neighbour , and like Bees , they were ever busie , and employed for the common Good .

The love of the World was death to them , and they thought it a certain Sign , that they had no Portion in Christ , if they should serve both God and Mammon . To be in the World , and not of the World was their Motto , and to be other Men , than they seemed to be , was the thing they chiefly aimed at . They seemed to be profane , because they would worship no Heathen Gods , but were the devoutest persons in the World to the true God , and they forgot to be Men , that they might be the better Christians . Not a few left their high Places , and great Dignities to become Christians , and chose to be low , and contemptible in the World , that they might have no impediments in their way to Heaven .

Servants never concern'd themselves to get their Freedom , for their Masters were Christians , and themselves were so ; both chearfully discharged their Duties one to another , and consequently lived in perfect Peace , and Unity . Many Servants , that might have had their Freedom , would not , because they lived sufficiently happy under their Believing Masters , and while they saw nothing but love in their Masters , their very Bondage was perfect Freedom

Where a whole Family was Christian , they all did rise together , and at one and the same time , Pray'd and Read , and Sung Psalms , and observed one way and custom in their Devotions . If one Family had any thing to do more than ordinary , the neighbouring Family would help them . If one was to Fast , his Neighbour Fasted with him ; If one was to pray for some signal Blessing , his Neighbour did Pray with him ; if one wept , his Neighbour did weep with him ; if one Mourned , his Neighbour Mourned with him , as if both had committed the same Sin ; In a word , they had their Joys and Sorrows common , and they might be said to be all in one , and one in all .

In their Meals they were temperate , so Abstinent , that our Fasts were but their ordinary way of Living ; and indeed one reason , why they were so holy at their Tables , was because for a long time either before , or after Meals they constantly received the Eucharist . And in such Meetings they made love one to another , made their Friendship inviolable , for they Seal'd it with the Blood of JESUS . These were true Love-Feasts , and they were managed with that Gravity , Chastity , and Modesty , and Singing of Psalms , that the World might see , it was a preparation for a greater Supper .

Their Houses were open to Strangers , as well as to their Friends and Neighbours ; and where the Traveller could produce a Certificate , that he was a practical Christian , he could not fail of a most hearty Welcome . Hospitality was their Badge , and he that would not receive a Brother into his House , because Poor , and Ragged , was either forbid the Church , or not suffered to come into it .

Their Pastors and Rulers obliged them to certain Fasts , but besides those , of their own accord they chastn'd themselves very frequently . In their Fasts they were exceeding strict , and they so emaciated their Bodies by these rigors , that their Faintness , Weariness , and Sackcloth and Ashes seem'd to force Heaven to Pity and Compassion . In short , whatever was Voluptuous , they hated , and look'd upon , as unsuitable to the Crucified JESUS , and so improper for that perfect Wisdom , they aimed at , that they proscribed it as an Enemy and shunned it like the rankest Poison , and admitted no more of it but what was just necessary , for the support of that Life , the Great Creator had given them to spend to his Glory .

And though they never had studied Pythagoras , yet both their Faith and Reason told them that as the Body waxes stronger by the death of the Soul , so the Soul becomes more valiant , and lively by the death of the Body . This made them Conquerors of those Pleasures of the Flesh , which in all Ages have weakned the bravest Men into Women , melted Hearts of Iron , and conquered the greatest Conquerors of the World

To suppress such satisfactions of the Flesh , they were so watchful , so couragious , so magnanimous , that they seemed Angels more than Men , and were actually nearer to God , to whom they lived , than to the World , in which they lived . In their lives , Chast and Modest ; in their Married estate Moderate , and Holy , and not a Man came near his Wife , after he perceived , or had notice that she was with Child , till she was deliver'd , and even then when they came together their thoughts were so innocent , that they proposed no other end but Procreation of Children to be brought up in the fear and nurture of the Lord . In the very Works of their Calling , they would sing of Christ , and converse with Spiritual Objects even in their Sleep and Dreams , and consequently were always ready for Prayer , and holy Ejaculations ; so addicted to the love of Goodness , that they could not endure a vitious Person ; and if they met with any such in their Assemblies , did thrust him out from their Communion , and made it Criminal for any Christian either to Eat , or Drink , or Converse , or Talk , or keep Company with him .

They took particular notice of him , who taught any thing contrary to the Doctrine of their Pastors , and no Plague-sore was shunn'd more , than a new up-start Principle . If they heard any thing contrary to the Faith deliver'd to the Saints , they either stopt their Ears , or made haste to be gone from the place , the dangerous Tenet was publish'd in . New Fangles were that which their Teachers seriously warned them against , and the great Character of Heresie was , that the Doctrine was New , and unknown to the Apostles . To continue this Purity of Doctrine in their Church , their custom was , to read the Scripture , and to hear it explain'd by their Pastors in publick Congregations ; and though they read it at home , yet they were fearful to explain any thing , but what they had heard their Pastors explain in publick before , and according to their Expositions , they understood those Oracles .

It was a very common thing in those days , both for Laymen and Clergymen to learn the Bible without Book , and many of them had the Word so ready , that nothing could befal them , but they had a Plaister or Medicine ready from that inexhaustible Treasury . From hence their Souls got more than ordinary strength , and nourishment , and their Minds receiv'd that vivacity , and quickness , that it gave life even to their Bodies , starved almost through Watching , Fasting , and other voluntary Penalties .

Of their Teachers they were so observant , that without them they would begin nothing , and go no where without their Letters of Recommendation . Without their Advice , they would not Marry , nor do any thing considerable in their Civil Affairs without asking their Counsel & Approbation , for they looked upon them , as their Fathers , and as Religion had made them so , so they thought the obligation to consult them upon all occasions was the stronger . These they received into their Houses , as the Saints of old did Angels with Joy , and Trembling , and whenever they met them , though upon the Road , or in the Streets , they would fall down , and kiss their Feet , and refuse to rise , till they had given them their Blessing and Benediction ; to which Blessing , they said , Amen . and rose again , and so parted with a Kiss .

They thought it no small happiness to lodge their Pastors at their Houses ; for when they had them , they believed they had got some good Spirit in their Houses , and with them they pray'd , and hop'd , that now their Prayers could not miscarry , when joined with the Incense of those , who had so often moved God to be merciful to a whole Congregation . For this reason , they were desirous to entertain Pious men in general to do them good , and to relieve them , as they did their Domesticks , for they thought the presence of such Men a Blessing to their Families , and a Protection from innumerable Evils , that might otherwise befal them .

From the Unity and Peaceableness of their Teachers it was , that the Christians then , though very numerous , continued unanimous in the Primitive Doctrine , and Discipline , and though the several Assemblies might differ in Rites , and Ceremonies , yet the mighty love they bore one to another , constrain'd them to over-look those differences ; and though they varied in some outward Acts of Worship , yet their Affections , were so strongly glewed together , that nothing but death could break the League or AAmity .

If one Neighbour chanced to quarrel with another , and they broke forth into Contention , and Enmity , they were so long excluded from the Prayers of the Assembly , till they had cordially reconciled themselves one to the other . This punishment was then thought great and grievous , and Men were so uneasie under these Excommunications , that the fear of them kept them from Animosities , and rather than undergo such Censures , would suffer themselves to be defrauded , and when they were beaten , would not beat again , when reviled , would not revile again ; and when abused , would not abuse again , nay look upon an unjust Calumny as a piece of Martyrdom , and therefore bear it undauntedly . Those that knew themselves guilty of a great Sin , durst not appear in the publick ; and they that were fallen into any notorious Errors , durst not so much profane the Prayers of the Church , as to appear there with the rest of the Assembly . So great was the dread of Gods Majesty in those days , that even a desperate Offendor was afraid of taking Gods Covenant in his Mouth , while he hated to be reformed .

Their meeting or coming together to Pray they esteemed a thing so Sacred , that no Frowns , no Thunders , no Threatnings of Tyrants could make them forbear ; and being Conscious of their innocence , they justly thought , their enemies might by their Authority forbid , but could not with any colour of Reason prohibit their Assemblies . This made them flock to their Oratories , though it was death to go ; and Parents with their Children would run , though the next news , they were like to hear was , Christianos ad Leones , Throw those Dogs to the Lions . Though they were thrust into Mines , and Prisons , yet they would find opportunities to Pray , and Celebrate the Communion together ; for some of their Brethren , that knew of their distress , flocked to them ; and the first thing they did together , was laying force on Heaven with their Tears and Prayers ; for indeed , it was death to them not to join with their Fellow-Christians in Supplications , and strong Cries ; for though they were very diligent in this Duty in their private Houses , yet they took no Prayers to be so weighty or prevalent , as those , that were offer'd up in company .

The days they appointed for publick Prayer , were the Lords Day , the Anniversaries of their Martyrs , and Wednesday and Friday every week , on which two days they had their stations , fasted and humbled themselves before Almighty God ; besides their Vigils at night , which they thought sinful to spend without Prayer , and Celebrations of Gods Goodness , and Holiness . Strange was their Longing for the House of God , and the thirsty Earth cannot gape for Rain and Water more , than they panted after their going with the Pious Multitude to their Oratories ; which made Dionysius Alexandrinus , when driven into Exile , and used very coursly by the Soldiers that had the charge of him , complain in a Letter to his Friend how near it went to him to be deprived of those opportunities of meeting his Brethren on the usual Festivals ; and this he professes was infinitely more troublesome to him , than to be chaced from his native home , or live upon Bread , and Water , or to lie on the cold Ground , or to endure other inconveniencies .

In their publick Assemblies , even little Children , that had been Baptized , would come , and appear among the graver sort , and beg of their Pastors to offer up their Prayers for their advancement in the ways of Holiness , and give themselves up to their Direction , and Government . So fervent were all sorts of people among them ; and they seemed ambitious of nothing so much , as of exceeding one another in strictness , and watchfulness .

That they used the Sign of the Cross much , cannot be denied . Indeed they made no Crosses of Gold , or Silver , but would cross their Breasts , and Foreheads , as a Badge of their Profession , and whether they were going or standing , or when they met one another , or were to sit down at Table , or to take their rest , even in the Streets , and Market-places , they would sign themselves with this Sign , and without this they scarce undertook any thing , the rather , because it distinguished them from the Heathens , and was a Testimony of their joy , that they were counted worthy to suffer reproach for the name of their Crucified Redeemer .

It is almost incredible what cost they bestowed upon the Burials of their deceased Friends ; and they were so resolute in it , that though their Enemies both envied , and reviled , and sometimes punish'd them for it , yet they went on , and looked upon 't as sinful to neglect those Bodies , when dead , which in their life-time had been Temples of the Holy Ghost . The care they took to embalm them was such , that the Arabs profess'd they got more Money for their perfumes of the poor Christians , than of the richer Pagans , who yet were never without Incense in their Idol-Temples . Such Pains and Cost did they bestow in performing the Exequies of Gods Servants ; and though they had little in the World , yet what they had they were very free of , on such occasions , for they looked upon such Mens Funerals as Prologues to their Eternal rest , and this Cost was an Emblem , how much God valued those Saints that died in the Lord , and how richly he would crown them , when they had run their Race with Patience .

To their Princes , and Magistrates they were ever very submissive , and in all lawful things obedient to a tittle . In their Prayers they always remembred them , and though they persecuted and afflicted them , yet that did not abate their Zeal , and Vows for their welfare and prosperity . Rebellion against their Governors , they hated , as Witchcraft , and ever thought it safer to suffer , than to resist . Hence they paid Tribute without murmuring ; for their opinion was , that no Man could have that power , except it were given him from above . His Tyranny could not make them neglect their Duty , nor his ill Government tempt them to forget their Allegiance ; where the Man was rough and hard-hearted , that was over them , they look'd upon the Providence as a Means to trie their Faith , and even then , when they might have resisted and conquer'd , they would not , because they thought it was unsuitable to their Religion .

This was to be a Christian ; a thing outwardly contemptible , yet at the same time , with the hand of Faith grasping Heaven , and the immense Glory of Paradice , and labouring day and night , that he might have something to give to Gods Ministers , to the Poor , and to his own family .

Not a few of them renounced the satisfactions of Matrimony lived single , forsook all , retired into Deserts , buried themselves in Poor Cottages , studied the Scriptures , contemplated Heaven , and lived to God .

Some travelled into far Countries , Preach'd the Gospel , and when they had laid a good Foundation there , went farther , and spent their Lives in Pains , and Labours , and doing good .

Thousands of their Virgins freely and voluntarily dedicated themselves to God , and would be married to none but him ; and though many times they were tempted by rich Fortunes , and Offers of great consequence , yet nothing could alter their Resolutions of continuing Virgins , and so they lived , and so they died , as they lived to Christ , so they died in him ; Their Zeal was great , and their Fervour signal , and even then , when Christianity began to decay , their Lights did so shine , and burn , that they were enough to have revived it again into its former Glory , if men would but have set their Examples before them , and afforded them any serious consideration .

It 's true , even among these Christians in the purest Ages , there were divers , that by their Lives disgraced that noble Religion . But these were chastized with very severe Discipline , and as long as they were in a state of Sin , were not looked upon as Christians ; nor did any Christian converse with them . If they repented , they were forced to make their repentance publick , and for some years together , were forced to give such demonstration of it , that the Devil himself could not but acknowledge the sincerity of it . By Weeping and Prostrating themselves before Gods people , and imploring the assistance of Believers , and a hundred such austerities , they sought to be reconciled to God , and to his Church , which made the Fathers say , That the Penitent were no Scandal , but an Ornament of the Church : They were in a manner a distinct Church , and the way to get among the true Believers , was now harder than at their first embracing of Christianity ; yet these Penitent might truly say of themselves as the Spouse in the Canticles , I am black , but comely , O ye Daughters of Jerusalem . Cant. 1. 5.

With this kind of Life , the first Christians amazed the unbelieving World , and their Power and Number quickly grew so formidable , that the Emperors themselves began to be startled at their progress , and therefore employed their Might and Greatness to oppose it . To crush their towering Piety , the Heathens shewed them Racks , Flames , Gibbets , Grid-irons , Cauldrons , boyling Oyl , Lions , Bears , Wild-Bulls , and set before them the Worldly Prudence of Philosophers , but by the Grace and Assistance of that JESUS , who strengthned them , they were more undaunted at their Torments , than their Hangmen , did fight with Lions , and smile , and were more daring than the Flames they suffered in , firmer than the Racks , that broke their Bones , and by their practises surmounted all the great Acts that were ever done by Heroes , and the most famous Conquerors . They overcame Death by a desire of Death , and were more willing to die , than their Executioners to suffer them . Their Blood proved the Seed of the Church , and the more they Massacred , the more their numbers grew , till the Emperors themselves became Christians , and were forced to yield to the Faith , and Patience of JESUS , and the Christians at last gave Law to those , who at first did Stab , and Murder them , and Conquered them in the end , who in the beginning Butcher'd them like Dogs , and such inconsiderable Animals .

And now , SIR , it 's very likely that some , who may chance to read these Lines , will look upon the Account , I have given you , as a Spiritual Romance , an Emblem rather of what Men might be , were they in a more perfect State , than of what they generally were .

But they that shall pass this Censure on the Premises , do but betray their ignorance , and I can only send them to the Writers in those Ages , when Christianity was deck'd and adorn'd with these Jewels , and quoted by my Author , such as Ignatius Polycarp , Justin Martyr , Irenaeus , Athenagoras , Minutius Felix , Tertullian , Clemens Alexandrinus , Origen , Cyprian , and others that succeeded them ; and if people , to favour their Lusts will neither believe , nor take pains to search into the truth of things , all that can be said , is , that they are resolute in their Infidelity .

Sir , I am perswaded you have chosen the better part , and as I do not question your Belief of these passages , so that these Saints may be your Pattern , and their Actions the great Rule of your Life , and the Spirit of God your Guide in these ways of Holiness , is the hearty Wish and Prayer of ,

SIR , Your Affectionate Friend , and Servant , Anthony Horneck . FINIS .
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