your imployment be fitted to your person and calling Some there are that imploy their time in affairs infinitely below the dignity of their person and being called by God or by the Republick to help to bear great burdens and to judge a people doe enfeeble their understandings and disable their persons by fordid and brutish business Thus Nero went up and down Greece and challenged the fidlers at their trade Aeropus a Macedonian King made Lanterns Harcatius the King of Parthia was a Mole-catcher and Biantes the Lydian filed needles He that is appointed to minister in holy things must not suffer secular affairs and sordid arts to eat up great portions of his imployment a Clergy man must not keep a Tavern nor a Judge be an Inne-keeper and it was a great idleness in Theophylact the Patriarch of C P. to spend his time in his stable of horses when he should have been in his study or the Pulpit or saying his holy offices Such imployments are the diseases of labour and the rust of time which it contracts not by lying still but by dirty imployment 10. Let our imployment be such as becomes a Christian that is in no sence mingled with sin for he that takes pains to serve the ends of covetousness or ministers to anothers others lust or keeps a shop of impurities or intemperance is idle in the worst sense for every houre so spent runs him backward and must be spent again in the remaining and shorter part of his life and spent better 11. Persons of great quality and of no trade are to be most prudent and curious in their imployment and traffick of time They are miserable if their education hath been so loose and undisciplined as to leave them unfurnished of skill to spend their time but most miserable are they if such misgovernment and unskilfulness make them fall into vitious and baser company and driue on their time by the sad minutes and periods of sin and death * They that are learned know the worth of time and the manner how well to improve a day and they are to prepare themselves for such purposes in which they may be most usefull in order to arts or arms to counsel in publick or government in their Countrey But for others of them that are unlearned let them choose good company such as may not tempt them to a vice or joyn with them in any but that may supply their defects by counsel and discourse by way of conduct and conversation Let them learn easie and usefull things read history and the laws of the Land learn the customs of their countrey the condition of their own estate profitable and charitable contrivances of it let them study prudently to govern their families learn the burdens of their Tenants the necessities of their neighbours and in their proportion supply them and reconcile their enmities and prevent their Law-suits or quickly end them and in this glut of leisure and disemployment let them set apart greater portions of their time for religion and the necessities of their Souls 12. Let the women of noble birth and great fortunes doe the same things in their proportions and capacities nurse their children looke to the affaires of the house visit poor cottages and relieve their necessities be curteous to the neighbourhood learn in silence of their husbands or their spiritual Guides read good books pray often and speak little and learn to doe good works for necessary uses for by that phrase S. Paul expresses the obligation of Christian women to good houswifery and charitable provisions for their family and neighbourhood 13. Let all persons of all conditions avoid all delicacy and niceness in their clothing or diet because such softness engages them upon great mispendings of their time while they dresse and combe out all their opportunities of their morning devotion and half the daies severity and sleep out the care and provision for their souls 14. Let every one of every condition avoid curiosity and all enquiry into things that concern them not For all business in things that concern us not is an imploying our time to no good of ours and therefore not in order to a happy Eternity In this account our neighbours necessities are not to be reckoned for they concern us as one member is concerned in the grief of another but going from house to house tatlers and busie-bodies which are the canker and rust of idleness as idleness is the rust of time are reproved by the Apostle in severe language and forbidden in order to this exercise 15. As much as may be cut off all impertinent and uselesse imployments of your life unnecessary and phantastick visits long waittings upon great personages where neither duty nor necessity nor charity obliges us all vain meetings all laborious trifles and whatsoever spends much time to no real civil religious or charitable purpose 16. Let not your recreations be lavish spenders of your time but choose such which are healthful short transient recreative and apt to refresh you but at no hand dwell upon them or make them your great imployment for he that spends his time in sports and calls it recreation is like him whose garment is all made of fringes and his meat nothing but sawces they are healthless chargeable and uselesse And therefore avoid such games which require much time or long attendance or which are apt to steal thy affections from more severe imployments For to whatsoever thou hast given thy affections thou wilt not grudge to give thy time Natural necessity and the example of S. John who recreated himself with sporting with a tame Partridge teach us that it is lawful to relax and unbend our bow Cassian Collat 24. c. 21. but not to suffer it to be unready or unstrung 17. Set apart some portions of every day for more solemn devotion and religious imployment which be severe in observing and if variety of imployment or prudent affairs or civil society presse upon you yet so order thy rule that the necessary parts of it be not omitted and though just occasions may make our prayers shorter yet let nothing but a violent sudden and impatient necessity make thee upon any one day wholly to omit thy morning and evening devotions which if you be forced to make very short you may supply and lengthen with ejaculations and short retirements in the day time in the midst of your imployment or of your company Ieâ— 48.10 18. Doe not the work of God negligently and idlely let not thy hart be upon the world when thy hand is lift up in prayer and be sure to prefer an action of religion in its place and proper season before al worldly pleasure letting secular things that may be dispensed within themselves in these circumstances wait upon the other not like the Patriarch who ran from the Altar in S. Sophia to his stable in all his Pontificals and in the midst of his office to see a Colt newly fallen
that they might rost it with fire Not that it was a sin to eat it or desire meat rosted but that when it was appointed to be boiled they refused it which declared an intemperate and a nice palate It is lawful in all senses to comply with a weak and a nice stomach but not with a nice and curious palate When our health requires it that ought to be provided for but not so our sensuality and intemperate longings Whatsoever is set before you eat if it be provided for you you may eat it be it never so delicate and be it plaine and common so it be wholsome and fit for you it must not be refused upon curiosity for every degree of that Foelix initium prior aetas conteina dulcibus arvis Facité â—ue sera solebat jejunia 〈…〉 Boeth l 1. de consol Arbuteos faeius mâ—nianâ—que fragra legebam is a degree of intemperance Happy and innocent were the ages of our forefathers who eat herbs and parched corn and drank the pure stream and broke their fast with nuts and roots and when they were permitted flesh eat it only dressed with hunger end fire and the fiirst sauce they had was bitter herbs and sometimes bread dipt in vinegar But in this circumstance moderation is to be reckoned in proportion to the present customs to the company to education and the judstment of honest and wise persons and the necessities of nature 4. Eat not too much load neither thy stomach nor thy understanding If thou sit at â— bountiful table be not greedy upon it and say not there is much meat on it Remember that a wicked Eye is an evil thing and what is creaâ—ed more wicked then an eye Therefore it weepeth upon every occasion Strech not thy hand whithersoever it looketh and thrust iâ— not with him into the dish A very little is sufficient for a man well nurtured and 〈◊〉 fetcheth not his winde short upon his bed Signes and effects of Temperance We shall best know that we have the grace of Temperance by the following signs which are as so many arguments to engage us also upon its study and practise 1. A temperate man is modest greedinesse is unmannerly and rude And this is intimated in the advise of the son oâ— Sirach When thou sittest amongst many reach not thy hand out first of all Leave off first for manners sake and be not unsatiable least thou offend Cuâ—â—â— vâ—â—at temperantiarâ— ornatum â—ita in quâ— decâ—â—um illua honâ—stum siâ—um â—st * 2. Temperance is accompanied with gravity of deportment greediness is garish and rejoices loosly at the sight of dainties * 3. Sound but moderate sleep is its signe and its effect Sound sleep cometh of moderate eating he riseth early and his wits are with him * 4. A spirituall joy and a devout prayer * 6 A suppressed and seldom anger 6 * A command of our thoughts passions 7. A seldoÌ„ returning and a never prevailing temptation * 8 To which adde that a temperate person is not curious of fancies and deliciousness He thinkes not much and speaks not often of meat and drink hath a haelthful body and long life unlesse it be hinderd by some other accident whereas to gluâ—tony the paine of watching and choler the pangs of the belly are continuall company And therefore stratonicus said handsomly concerning the luxury of the Rhodians They built houses as if they were immortal but they feasted as if they meant to live but a little while Plutarch de cupid divit And Antipater by his reproach of the old glutton Demades well expressed the baseness of this sin saying that Demades now old and alwaies a glutton was like a spent sacrifice nothing left of him but his belly and his tongue all the man besides is gone Of drunkennesse But I desire that it be observed that because intemperance in eating is not so soon perceived by others as immoderate drinking and the outward visible effects of it are not either so notorious or so ridiculous therefore gluttony is not of so great disreputation amongst men as drunkenness yet according to its degree it puts on the greatness of the sinne before God and is most strictly to be attended to least we be surprised by our security and want of diligence and the intemperance is alike criminal in both according as the affections are either to the meat or drink Gluttony is more uncharitable to the body and drunkenness to the soule or the understanding part of man and therefore in Scripture is more frequently forbidden and declaimed against then the other and Sobriety hath by use obtained to signifie Temperance in drinking Drunkenness is an immoderate affection and use of drink That I call immoderate that is besides or beyond that order of good things for which God hath given us the use of drink The ends are digestion of our meat cheerfulness and refreshment of our spirits or any end of health besides which if we go or at any time beyond it it is inordinate and criminal it is the vice of drunkenness It is forbidden by our blessed Saviour in these words Luk 21. â—4 Take heed to your selves least at any time your hearts be overcharged with surfeiting and drunkennesse Surfeiting that is the evil effects the sâ—ttishness and remaining stupidity of habitual or of the last nights drunkennesse For Christ forbids both the actual and the habitual intemperance not only the effect of it bâ—t also the affection to it for in both there is sin He that drinks but little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—ol â—n Aristoph if that little make him drunk and if he know beforehand his own infâ—irmity is guilty of surfeiting not of drunkennesse But he that drinks much and is strong to bear it Idem fere apud Plutarâ—h vinâ—lentia animi quaâ—dâ—m râ—miâ—â—onem levitatem ciâ—â—â—â—â—as suâ—ilitatem significaâ— â—lutâ—â—ch de gaâ—â—ul and is not deprived of his reason violently is guilty of the sin of drunkennesse It is a sinne not to prevent such uncharitable effects upon the body and understanding And therefore a man that loves not the drink is guilty of surfeiting if he does not watch to prevent the evil â—ffect and it is a sin and the greater of the two inordinately to love or to use the drink though the surfieting or violence doe not follow Good therefore is the counsel of the son of Syrach Shew not thy valiantness in wine for wine hath destroyed many Evil consequents to drunkenness Prov 23 29. Eccluâ— â—1 20. The evils and sad consequents of drunkennesse the consideration of which are as so many arguments to avoid the sin are to this sense reckoned by the writers of holy Scripture and other wise personages of the world 1. It causeth woes and mischief wounds and sorrow sin and shame * Malta fâ—cium â—â—i cua pâ—stâ—a falâ—ios pâ—udet Senec. it maketh bitterness of spirit
of those ends which we are bound to serue whether publick or private being a doing Gods work For God provides the good things of the world to serve the needs of nature by the labours of the Plowman the skill and pains of the Artisan and the dangers and traffick of the Merchant These men are in their callings the Ministers of the Divine providence and the stewards of the creation and servants of a great family of God the world in the imployment of procuring necessaries for food and clothing ornament and Physick In their proportions also a King and a Priest and a Prophet a Judge and an Advocate doing the works of their imployment according to their proper rules are doing the work of God because they serve those necessities which God hath made and yet made no provisions for them but by their Ministery So that no man can complain that his calling takes him off from religion his calling it selfe and his very wordly imployment in honest trades and offices is a serving of God and if it be moderately pursued and according to the rules of Christian prudence will leave void spaces enough for prayers and retirements of a more spiritual religion God hath given every man work enough to doe that there shall be no room for idlenesse and yet hath so ordered the world that there shall be space for devotion He that hath the fewest businesses of the world is called upon to spend more time in the dressing of his soul and he that hath the most affiairs may so order them that they shall be a service of God whilst at certain periods they are blessed with prayers and actions of religion and all day long are hallowed by a holy intention However so long as Idlenesse is quite shut out from our lives all the sins of wantonness softness and effeminacy are prevented and there is but little room left for temptation and therefore to a busie man temptation is fain to climbe up together with his businesses and sins creep upon him only by accidents and occasions whereas to an idle person they come in a full body and with open violence and the impudence of a restlesse importunity Ezek 16.49 Senec. Idlenesse is called the Sin of Sodom and her daughters and indeed is the burial of a living man an idle person being so uselesse to any purposes of God and man that he is like one that is dead unconcerned in the changes and necessities of the world and he only lives to spend his time and eat the fruits of the earth like a vermin or a wolf when their time comes they die and perish and in the mean time doe no good they neither plow nor carry burdens all that they doe either is unprofitable or mischievous Idleness is the greatest prodigality in the world it throws away that which is unvaluable in respect of its present use and irreparable when it is past being to be recovered by no power of art or nature But the way to secure and improve our time we may practise in the following Rules Rules for imploying our Time 1. In the morning when you awake accustome your selfe to think first upon God or something in order to his service and at night also let him close thine eyes and let your sleep be necessary and healthful not idle and expensive of time beyond the needs and conveniences of nature and sometimes be curious to see the preparation which the sun makes when he is coming forth from his chambers of the East 2. Let every man that hath a calling be diligent in pursuance of its imployment so as not lightly or without reasonable occasion to neglect it in any of those times which are usually and by the custome of prudent persons and good husbands imployed in it 3. Let all the intervals or void spaces of time be imployed in prayers reading meditating works of nature recreation charity friendliness and neighbourhood and means of spiritual and corporal health ever remembring so to work in our calling as not to neglect the work of our high calling but to begin and end the day with God with such forms of devotion as shall be proper to our necessities 4. The resting daies of Christians and Festivals of the Church must in no sense be daies of idleness for it is better to plow upon holy daies then to doe nothing or to doe vitiously but let them be spent in the works of the day that is of Religion and Charity according to the rules appointed * See Chap. 4. Sect. 6. 5. Avoid the company of Drunkards and busie-bodies and all such as are apt to talk much to little purpose for no man can be provident of his time that is not prudent in the choice of his company and if one of the Speakers be vain tedious and trifling he that hears and he that answers in the discourse are equal losers of their time 6. Never talk with any man or undertake any trifling imployment meerly to passe the time away for every day well spent may become a day of salvation and time rightly employed is an acceptable time S Bern de tripliâ—â—â—ustedia And remember that the time thou triflest away was given thee to repent in to pray for pardon of sins to work out thy salvation to doe the work of grace to lay up against the day of Judgment a treasure of good works that thy time may be crowned with Eternity 7. In the midst of the works of thy calling often retire to God in short prayers and ejaculations Laudatur Augustes Câ—sar apud Lucanum media inter praelia semper Sâ—ellarum coelâ—que plagiâ— inperisque vacabar and those may make up the want of those larger portions of time which it may be thou desirest for devotion and in which thou thinkest other persons have advantage of thee for so thou reconcilest the outward work and thy inward calling the Church and the Common wealth the imployment of the body and the interest of thy soul for be sure that God is present at thy breathings and hearty sighings of prayer assoon as at the longer offices of lesse busied persons and thy time is as truly sanctified by a trade and devout though shorter prayers as by the longer offices of those whose time is not filled up with labour and useful business 8. Let your imployment be such as may become a reasonable person and not be a business fit for children or distracted people but fit for your age and understanding For a man may be very idlely busie and take great pains to so little purpose that in his labors and expence of time he shall serve no end but of folly and vanity There are some Trades that wholly serve the ends of idle persons and fools and such as are fit to be seised upon by the severity of laws and banisht from under the sun and there are some people who are busie but it is as Domitian was in catching flies 9. Let
their provisions 4. Look upon pleasures not upon that side that is next to the Sun or where they look beauteously that is as they come towards you to be injoyed for then they paint and smile and dresse themselves up in tinsel and glasse gems and counterfeit imagery Voluptates abeuntes â—esses pâ—nitâ—uità plenas animis nâ—stru natura subjecit quo minus cupidè repetantur Senec. but when thou hast rifled and discomposed them with enjoying their false beauties and that they begin to go off Laeta venire Venus tristis abiâ—e solet then behold them in their nakedness and weariness See what a sigh and sorrow what naked unhansome proportions and a filthy carkasse they discover and the next time they counterfeit remember what you have already discovered and be no more abused And I have known some wise persons have advised to cure the passions and longings of their children by letting rhem taste of every thing they passionately fancied for they should be sure to finde lesse in it then they looked for and the impatience of their being denyed would be loosened and made slack and when our wishings are no bigger then the thing deserves and our usages of them according to our needs which may be obtained by trying what they are and what good they can doe us we shall finde in all pleasures so little entertainment that the vanity of the possession will soon reprove the violence of the appetite And if this permission be in innocent instances it may be of good use But Solomon tried it in all things taking his fill of all pleasures and soon grew weary of them all The same thing we may doe by reason which we doe by experience if either we will look upon pleasures as we are sure they look when they goe off after their enjoyment or if we will credit the experience of those men who have tasted them and loathed them 5. Often consider and contemplate the joyes of heaven that when they have filled thy desires which are the sails of the soul thou mayest steer onely thither and never more look back to Sodom And when thy soul dwels above and looks down upon the pleasures of the World they seem like things at distance little and contemptible and mâ—n running after the satisfaction of their sotâ—â—sh appetites seem foolish as fishes thousands of them running after a rotten worm that covers a deadly hook or at the best bâ—t like children with great nois pursuing a bubble rising from a wallnut-shel which ends sooner then the noise 6. To this the example of Christ and his Apostles of Moses and all the Wise men of all ages of the world will much help who understanding how to distinguish good from evil did choose a sad and melancholy way to felicity rather then the broad pleasant and easie path to folly and misery But this is but the general Its first particular is temperance SECT Iâ— Of Temperance in Eating and Drinking SObriety is the bridle of the passions of desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Temperance is the bit and cuâ—b of that bridle a restraint put into a mans mouth a moderate use of meat and drink so as may best consist with our health and may not hinder but helpe the works of the soul by its necessary supporting us and ministring cheerfulness and refreshment Temperance consists in the actions of the soul principally for it is a grace that chooses natural means in order to proper and natural and holy ends it is exercised about eating and drinking because they are necessary but therefore it permits the use of them only as they minister to lawful ends it does not eat and drink for pleasure but for need and for refreshment which is a part or a degree of need I deny not but eating and drinking may be and in healthful bodies alwaies is with pleasure because there is in nature no greater pleasure then that all the appetites which God hath made should be satisfied and a man may choose a morsell that is pleasant the lesse pleasant being rejected as being lesse useful lesse apt to nourish or more agreeing with an infirm stomach or when the day is festival by order or by private joy In all these cases it is permitted to receive a more free delight and to designe it too as the lesse principal that is that the chief reason why we choose the more delicious be the serving that end for which such refreshments and choices are permitted But when delight is the only end and rests it self and dwells there long then eating and drinking is not a serving of God but an inordinate action because it is not in the way to that end whither God directed it But the choosing of a delicate before a more ordinary dish is to be done as other humane actions are in which there are no degrees and precise natural limits described but a latitude is indulged it must be done moderately prudently and according to the accounts of wise religious and sober men and then God who gave us such variety of creatures and our choice to use which we will may receive glory from our temperate use and thanksgiving and we may use them indifferently without scruple and a making them to become snares to us either by too licentious and studied use of them or too restrained and scrupulous fear of using them at all but in such certain circumstances in which no man can be sure he is not mistaken But temperance in meat and drink is to be estimated by the following measures Measures of temperance in Eating 1. Eat not before the time unlesse necessity or charity or any intervening accident which may make it reasonable and prudent should happen Remember it had almost cost Jonathan his life because he tasted a little honey before the sun went downe contrary to the Kings commandment and although a great need which he had excused him from the sin of gluttony yet it is inexcusable when thou eatest before the usual time and thrustest thy hand into the dish unseasonabely out of greediness of the pleasure and impatience of the delay 2. Eat not hastily and impatiently but with such decent and timely action that your eating be a humane act subject to deliberation and choice and that you may consider in the eating whereas he that eats hastily cannot consider particularly of the circumstances degrees and little accidents and chances that happen in his meal but may contract many little undecencies and be suddenly surprised 3. Eat not delicately or nicely that is be not troublesome to thy self or others in the choice of thy meats or the delicacy of thy sauces It was imputed as a sin to the sons of Israel that they loathed Manna and longed for flesh the quails stuck in their nostrils and the wrath of God fell upon them And for the manner of dressing the soÌ„s of Eli were noted of indiscreet curiosity they would not have the flesh boiled but raw
her kindred naked and shaved her head and caused her husband to beat her with clubs through the city The Gortinaeans crowned the man with wool to shame him for his effeminacy and the Cumani caused the woman to ride upon an asse naked and hooted at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for ever after called her by an appellative of scorn A rider upon the asse All nations barbarous and civil agreeing in their general designe of rooting so dishonest and shameful vice from under heaveÌ„ Concil Tribur c 49. Concil Aurel 1. sub Clodovaeo The middle ages of the Church were not pleased that the adulteresse should be put to death but in the primitive ages the * Cod. de aldulteciiis ad legem Jâ—â—éam l. 1. Cod. Theod. de adulteriis c. placuit civil Laws by which Christians were then governed gave leave to the wronged husband to kill his adulterous wife if he took her in the fact but because it was a privilege indulg'd to men rather then a direct detestation of the crime a consideration of the injury rather then of the uncleanness therefore it was soon altered but yet hath caused an inquiry Whether is worse the Adultery of the man or the woman The resolution of which case in order to our present affair is thus In respect of the person the fault is greater in a man then in a woman who is of a more plyant and easie spirit and weaker understanding and hath nothing to supply the unequal strengths of men but the defensative of a passive nature and armour of modesty which is the natural ornament of that sex Apud Aug de adulter conjug Plutâ— conjug praecept And it is unjust that the man should demand chastity and severity from his wife which himself will not observe towards her said the good Emperour Antoninus it is as if the man should perswade his wife to fight against those enemies to which he had yeilded himself a prisoner 2. In respect of the effects and evil consequents the adultery of the woman is worse as bringing bastardy into a family and disinherisons or great injuries to the Lawfull children and infinite violations of peace and murders and divorces and all the effects of rage and madness 3. But in respect of the crime and as relating to God they are equal intolerable and damnable and since it is no more permitted to men to have many wives then to women to have many husbands and that in this respect their privilege is equal their sin is so too And this is the case of the question in Christianity And the Church anciently refused to admit such persons to the holy Communion until they had done seven years penances in fasting in sack-cloth in severe inflictions and instruments of chastity and sorrow according to the discipline of those ages Acts of chastity in general The actions and proper offices of the grace of chastity in general are these 1. To resist all unchaste thoughts at no hand entertaining pleasure in the unfruitful fancies and remembrances of uncleanness although no definite desire or resolution be entertained 2. At no hand to entertain any desire or any phantastick imaginative loves Casso saltem delectamine amarâ— quâ—d potiri non licet Poeta Patellas luxuriae oculos dixit Isidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius quidam though by shame or disability or other circumstance they be restrained from act 3. To have a chast eye and hand for it is all one with what part of the body we commit adultery Time videre uÌ„de possis cadere noli fieri perversaÌ„ simplicitate securus S. Aug. and if a man lets his eye loose and enjoyes the lust of that he is an adulterer Look not upon a woman to lust after her And supposing all the other members restrained yet if the eye be permitted to lust the man can no otherwise be called chast then he can be called severe and mortified that sits all day long seeing playes and revellings and out of greedinesse to fill his eye neglects his belly There are some vessels which if you offer to lift by the belly or bottom you cannot stirre them but are soon removed if you take them by the ears It matters not with which of your members you are taken and carried off from your duty and severity 4. To have a heart and minde chast and pure that is detesting all uncleanness disliking all its motions past actions circumstances likenesses discourses and this ought to be the chastity of Virgins and Widows of old persons and Eunuchs especially and generally of all men according to their several necessities Sp Minucius Pontifex Posthumium monuit ne verbis vitae astâ—ms niem anon aequantibus uteretur Plutare de cap ex inim utilit 5. To Discourse chastly and purely with great care declining all undecencies of language chastening the tongue and restraining it with grace as vapours of wine are restrained with a bunch of myrrhe 6. To disapprove by an after act all involuntary and natural pollutions for if a man delights in having suffered any natural pollution and with pleasure remember it he chooses that which was in it selfe involuÌ„tary and that which being natural was innocent becoming voluntary is made sinful 7. They that have performed these duties and parts of Chastity will certainly abstain from all exterior actions of uncleanness those noon day and mid night Devils these lawlesse and ungodly worshippings of shame and uncleanness whose birth is in trouble whose growth is in folly and whose end is in shame But besides these general acts of Chastity which are common to all states of men and women there are some few things propero the severals Acta of Virginal Chastity 1. Virgins must remember that the Virginity of the body is only excellent in order to the purity of the soul who therefore must consider that since they are in some measure in a condicion like that of Angels it is their duty to spend much of their time in Angelical imployment for in the same degree that Virgins live more spiritually then other persons in the same degree is their Virginity a more excellent state But else it is no better then that of involuntary or constrained Eunuchs a misery and trouble or else a meer privation as much without excellency as without mixture 2. Virgins must contend for a singular modesty whose first part must be an ignorance in the distinction of sexes or their proper instruments or if they accidentally be instructe in that it must be supplied with an inadvertency or neglect of all thoughts and remembrances of such difference and the following parts of it must be pious and chast thoughts holy language and modest carriage 3. Virgins must be retired and unpublick for all freedome and loosness of society is a violence done to virginity not in its natural but in its moral capacity that is it looses part of its severity strictness and opportunity of
Laws of Religion and the Common-wealth O Lord I am but an infirm man and know not how to decree certain sentences without erring in judgment but doe thou give to thy servant an understanding heart to judge this people that I may discern between good and evil Cause me to walk before thee and all the people in truth and righteousness and in sincerity of heart that I may not regard the person of the mighty nor be afraid of his terrour nor despise the person of the poor and reject his petition but that doing justice to all men I and my people may receive mercy of thee peace and plenty in our daies and mutual love duty and correspondence that there be no leading into captivity no complaining in our streets but we may see the Church in prosperity all our daies and religion established and increasing Doe thou establish the house of thy servant and bring me to a participation of the glories of thy kingdom for his sake who is my Lord and King the holy and ever blessed Saviour of the world our Redeemer Jesus Amen A Prayer to be said by Parents for their Children O Almighty and most merciful Father who hast pâ—omised children as a reward to the righteous 〈◊〉 hast given them to me as a testimony of thy mercy and an ingagement of my duty be pleased to be a Father unto them give them healthful bodies understanding souls and sanctified spirits that they may be thy servants and thy children all their daies Let a great mercy and providence lead them through the dangers and temptations and ignorances of their youth that they may never run into folly and the evils of an unbridled appetite So order the accidents of their livâ—s that by good education careful Tutors holy example innocent company prudent counsel and thy restraining grace their duty to thee may be secured in the midst of a crooked and untoward generation and if it seem good in thy eyes let me be enabled to provide conveniently for the support of their persons that they may not be destitute and miserable in my death or if thou shalt call me off from this World by a more timely summons let their portion be thy care mercy and providence over their bodies and souls and may they never live vitious lives nor die violent or untimely deaths but let them glorifie thee here with a free obedience and the duties of a whole life that when they have served thee in their generations and have profited the Christian Common-wealth they may be coheirs with Jesus in the glories of thy eternal Kingdom through the same our Lord Jesus Christ. Amen A prayer to be said by Masters of Families Curats Tutors or other obliged persons for their charger O Almighty God merciful and gracious have mercy upon my Family or Pupils or Parishioners c. and all committed to my charge sanctifie them with thy grace preserve them with thy providence guard them from all evil by the custody of Angels direct them in the waies of peace and holy Religion by my Ministery and the conduct of thy most holy Spirit and consigne them all with the participation of thy blessings and graces in this World with healthful bodies with good understandings and sanctified spirits to a full fruition of thy glories hereafter through Jesus Christ our Lord. A Prayer to be said by Merchants Tradesmen and Handicrafts men O Eternal God thou Fountain of justice mercy and benediction who by my education and other effects of thy Providence hast called me to this profession that by my industry I may in my small proportion work together for the good of my self and others I humbly beg thy grace to guâ—de me in my intention and in the transaction of my affairs that I may be diligent just and faithful and give me thy favour that this my labour may be accepted by thee as a part of my necessary duty and give me thy blessing to assist and prosper me in my Calling to such measures as thou shalt in mercy choose for me and be pleased to let thy holy Spirit be for ever present with me that I may never be given to covetousness and sordid appetites to lying and falshood or any other base indirect and beggerly arts but give me prudence honesty and Christian sinceâ—ity that my trade may be sanctified by my Religion my labour by my intention and thy blessing that when I have done my portion of work thou hast â—llotted me and improved the talent thou hast instrusted to me and served the Common-wealth in my capacity I may receive the mighty price of my high calling which I expect and beg in the portion and inheritance of the ever blessed Saviour and Redeemer Jesus Amen A Prayer to be said by Debtors and all persons obliged whether by crime or contract O Almighty God who art rich unto all the treasurie and fountain of all good of all justice and all mercy and all bounty to whom we owe all that we are and all that we have being thy Debtors by reason of our sins and by thy own gracious contract made with us in Jesus Christ teach me in the first place to perform all my Obligations to thee both of duty and thankfulness and next enable me to pay my duty to all my friends and my debts to all my Creditors that none be made miserable or lessened in his estate by his kindness to me or traffick with me Forgive me all those sins and irregular actions by which I entred into debt further then my necessity required or by which such necessity was brought upon me but let not them suffer by occasion of my sin Lord reward all their kindness into their bosoms make them recompense where I cannot and make me very willing in all that I can and able for all that I am obliged to or if it seem good in thine eyes to afflict me by the continuance of this condition yet make it up by some means to them that the prayer of thy servant may obtain of thee at least to pay my debt in blessings Amen V. LOrd sanctifie and forgive all that I have tempted to evil by my discourse or my example instruct them in the right way whom I have led to errour and let me never run further on the score of sin but doe thou blot out all the evils I have done by the spunge of thy passion and the blood of thy Crosse and give me a deep and an excellent repentance and a free and a gracious pardon that thou may est answer for me O Lord and enable me to stand upright in judgment for in thee O Lord have I trusted let me never be confounded Pity me and instruct me guide me and support me pardon me and save me for my sweet Saviour Jesus Christ his sake Amen A Prayer for Patron and Benefactors O Almighty GOD thou Fountain of all good of all excellâ—ncy both to Men and Aâ—gels exâ—end thine abundant favour and
our Patron for our Lord for our friend desiring God to be all in all to us as we are in our understanding and affections wholly his Adde to these 4. To be a stranger upon earth in our affections and to have all our thoughts and principal desires fixed upon the matters of Faith the things of Heaven For if a man were adopted heir to Caesar he would if he believed it real and effective despise the present and wholly be at court in his Fathers eye and his desires would outrun his swiftest speed and all his thoughts would spend themselves in creating Idea's and little phantastick images of his future condition Now God hath made us Heirs of his Kingdome and Coheirs with Jesus if we believed this we would think and affect and study accordingly But he that rejoices in gain and his â—eart dwels in the world and is espoused to a fair estate and transported with a light momentany joy and is afflicted with losses and amazed with temporal persequutions and esteems disgrace or poverty in a good cause to be intolerable this man either hath no inheritance in Heaven or believes none and believes not that he is adopted to be the Son of God the Heir of eternal Glory 5. S James's signe is the best Shew me thy faith by thy works Faith makes 〈◊〉 Merchant diligent and venturous and that makes him rich Ferdinando of Arâ—agon believed the story told him by Columbus and therefore he furnished him with ships and got the west Indies by his Faith in the undertaker But Henry the seventh of England believed him not and therefore trusted him not with shipping and lost all the purchase of that Faith It is told us by Christ He that forgives shall be forgiven if we believe this it is certain we shall forgive our enemies for none of us all but need and desire to be forgiven No man can possibly despise or refâ—se to desire such excellent glories as are revealed to them that are servants of Christ and yet we doe nothing that is commanded us as a condition to obtain them No man could work a daies labour without â—aith but because he believes he shall have his wages at the daies or weeks end he does his duty But he only believes who does that thing which other men in the like cases doe when they doe believe He that believes money gotten with danger is better then poverty with safety will venture for it in unknown lands or seas and so will he that believes it better to get Heaven with labour then to go to Hell with pleasure 6. He that believes does not make haste but waits patiently till the times of refreshment come and dares trust God for the morrow and is no more sâ—llicitous for next year then he is for that which is past and it is certain that man wants faith who dares be more confident of being supplied when he hath money in his purse then when he hath it only in bils of exchange from God or that relies more upon his own industry then upon Gods providence when his own industry fails him If you dare trust to God when the case to humane reason seems impossible and trust to God then also out of choice not because you have nothing else to trust to but because he is the only support of a just confidence then you give a good testimony of your faith 7. True Faith is confident and will venture all the world upon the strength of its perswasion Will you lay your life on it your estaâ—e your reputation that the doctrine of JESUS CHRIST is true in every Article Then you have true Faith But he tâ—aâ— fears men more then God believes men more then he believes in God 8. Faith if it be true living and justifying cannot be separated from a good life it wâ—â—ks miracles makes a drunkard become sober a lascivious person becâ—me chaste a covetous man become liberal it overcomes the world it works righteousness and makes us diligently to doe 2 Cor. 13 5. â—om 8 10. and cheerfully to suffer whatsoever God hath placed in our way to Heaven The Means and Instruments to obtain Faith are 1. An humble willing and docible minde or desire tâ— be instructed in the way of God for perswasion enters like a sun-beam gently and without violence and open but the window and draw the curtain and the Sun of righteousness will enlighten your darkness 2. Remove all prejudice and love to every thing which may be contradicted by Faith How can ye believe said Christ that receive praise one of another An unchaâ—te man cannot easily be brought to believe that without purity he shall never see God He that loves riches can hardly believe the doctrine of poverty renunciation of the world and alms Martyrdom and the doctrine of the cross is folly to him that loves his ease and pleasures He that hath within him any principle contrary to the doctrines of Faith cannot easily become a Disciple 3. Prayer which is instrumental to every thing hath a particular promise in this thing He that lacks wisdome let him ask it of God and if you give good things to your children how much more shall your Heavenly Father give his Spirit to them that ask him 4. The consideration of the Divine omnipotence and infinite wisdom and our own ignorance are great instruments of curing all doubting and silencing the murmures of infidelity 5. Avoid all curiosity of inquiry into particulars In rebus miris summa â—â—dendi ratio est omnipotentia creatoâ—is S. Aug. and circumstances and mysteâ—iâ—s for true faith is full 〈◊〉 ingâ—nuity and â—eâ—rty simplicity free from suspicion wise and confident trusting upon generals without watching and pryâ—ng into unnecessary or undiâ—cernible particulars No Man carries his bed into his fiâ—ld to watch how his corn grows but believes upon the general order of Providence and Nature and at Harvest findes himself not deceived 6. In time of temptation be not busie to dispute but relic upon the conclusion and throw your self upon God and contend nor with him but in prayer and in the presence and with the help of a prudent untempted guide and be sure to esteem all changes of belief which offer themselves in the time of your greatest weakness contrary to the perswasions of your best understanding to be temptations and reject them accordingly 7. It is a prudent course that in our health and best advantages we lay up particular arguments and instruments of perswasion and confidence to be brought forth and used in the great day of expence and that especially in such things in which we use to be most tempted and in which we are least confident and which are most necessary and which commonly the Devil uses to assault us withall in the daies of our visitation 8. The wisdom of the Church of God is very remarkable in appointing Festivals or Holidaies whose solemnity and Offices have no other special business but to
edification of thy spirit in the waies of holy living and esteem that time well accounted for that is prudently and affectionately imployed in hearing or reading good books and pious discourses ever remembring that God by hearing us speak to him in prayer obliges us to hear him speak to us in his word by what instrument soever it be conveyed SECT V. Of Fasting FAsting if it be considered in it self without relation to spiritual ends is a duty no where enjoyned or counselled But Christianity hath to doe with it as it may be made an instrument of the Spirit by subduing the lusts of the flesh or removing any hindrances of religion And it hath been practised by all ages of the Church and advised in order to three ministeries 1. To Prayer 2. To Mortification of bodily lusts 3. To Repentance and is to be practised according to the following measures Rules for Christian Fasting 1. Fasting in order to prayer is to be measured by the proportions of the times of prayer that is it ought to be a totall fast from all things during the solemnity unlesse a probable necessity intervene Thus the Jews eat nothing upon the Sabbath-daies till their great offices were performed that is about the sixth hour and S. Peter used it as an argument that the Apostles in Pentecost were not drunk because it was but the third hour of the day of such a day in which it was not lawful to eat or drink till the sixth hour and the Jews were offended at the Disciples for plucking the ears of corn upon the Sabbath early in the morning because it was before the time in which by their customs they esteemed it lawfull to break their fast In imitation of this custom and in prosecution of the reason of it the Christian Church hath religiously observed fasting before the holy Communion and the more devout persons though without any obligation at all refused to eat or drink till they had finished their morning devotions and further yet upon daies of publick humiliation which are designed to be spent wholly in Devotion and for the averting Gods judgments if they were imminent fasting is commanded together with prayer commanded I say by the Church to this end that the Spirit might be clearer and more Angelical when it is quitted in some proportions from the loads of flesh 2. Fasting when it is in order to Prayer must be a total abstinence from all meat or else an abatement of the quantity for the help which fasting does to prayer cannot be served by changing flesh into flesh or milk-meats into dry diet but by turning much into little or little into none at all during the time of solemn and extraordinary prayer 3. Fasting as it is instrumental to Prayer must be attended with other aids of the like virtue and efficacy such as are removing for the time all worldly care and secular businesses and therefore our blessed Saviour enfolds these parts within the same caution Take heed lest your hearts be overcharged with surfeiting and drunkenness and the cares of this world and that day overtake you unawares To which add alms Jeâ—unium sine eleemâ—syna lampas sine oleo S. August for upon the wings of fasting and alms holy prayer infallibly mounts up to Heaven 4. When Fasting is intended to serve the duty of Repentance it is then best chosen when it is short sharp and afflictive that is either a total abstinence from all nourishment according as we shall appoint or be appointed during such a time as is separate for the solemnity and attendance upon the imployment or if we shall extend our feverity beyond the solemn daies and keep our anger against our sin as we are to keep our sorrow that is alwaies in a readiness and often to be called upon then to refuse a pleasant morsel to abstain from the bread of our desires and only to take wholsome and lesse pleasing nourishment vexing our appetite by the refusing a lawful satisfaction since in its petulancy and luxury it preyed upon an unlawfull 5. Fasting designed for repentance must be ever joyned with an extreme care that we fast from sin for there is no greater folly or undecency in the world then to commit that for which I am now judging and condemning my self This is the best fast and the other may serve to promote the interest of this by increasing the disaffection to it and multiplying arguments against it 6. He that fasts for repentance must during that solemnity abstain from all bodily delights and the sensuality of all his senses and his appetites for a man must not when he mourns in his fast be merry in his sport weep at dinner and laugh all day after haue a silence in his kitchin and musick in his chamber judge the stomack and feast the other senses I deny not but a man may in a single instance punish a particular sin with a proper instrument If a man have offended in his palate he may choose to fast only if he have sinned in soâ—tness and in his touch he may choose to lie hard or work hard and use sharp inflictions but although this Discipline be proper and particular yet because the sorrow is of the whole man no sense must rejoice or be with any study or purpose feasted and entertained softly This rule is intended to relate to the solemn daies appointed for repentance publickly or privately besides which in the whole course of our life even in the midst of our most festival and freer joyes we may sprincle some single instances and acts of self-condemning or punishing as to refuse a pleasant morsel or a delicious draught with a tacit remembrance of the sin that now returns to displease my spirit and though these actions be single there is no undecency in them because a man may abate of his ordinary liberty and bold freedom with great prudence so he does it without singularity in himself or trouble to others but he may not abate of his solemn sorrow that may be caution but this would be softness effeminacy and undecency 7. When fasting is an act of mortification that is is intended to subdue a bodily lust as the spirit of fornication or the fondness of strong and impatient appetites it must not be a sudden sharp and violent fast but a state of fasting a dyet of fasting a daily lessening our portion of meat and drink and a choosing such a course dyet which may make the least preparation for the lusts of the body He that fasts three daies without food Digiuna assat chi mal mangia will weaken other parts more then the ministers of fornication and when the meals return as usually they also will be served assoon as any In the mean time they will be supplied and made active by the accidental heat that comes with such violent fastings for this is a kind of aerial Devil the Prince that rules in the air is the Devil of fornication and he
people so long GOD would have that to be the solemn manner of confessing these attributes but when the Priesthood being changed there was a change also of the Law the great dutie remain'd unalterable in changed circumstances We are eternally bound to confess God Almightie to bee the Maker of Heaven and Earth but the manner of confessing it is chang'd from a rest or a doing nothing to a speaking somthing from a day to a symbol from a ceremonie to a substance from a Jewish rite to a Christian dutie wee profess it in our Creed wee confess it in our lives wee describe it by every line of our life by every action of dutie by faith and trust and obedience and wee do also upon great reason complie with the Jewish manner of câ—nfessing the Creation so far as it is instrumental to a real dutie Wee keep one day in seven and so confess the manner and circumstance of the Creation and wee rest also that wee may tend holie duties so imitating God's rest better then the Jew in Synesius who lay upon his face from evening to evening and could not by stripes or wounds bee raised up to steer the ship in a great storm God's rest was not a natural cessation hee who could not labor could not bee said to rest but God's rest is to bee understood to bee a beholding and a rejoicing in his work finished and therefore wee truly represent God's rest when wee confess and rejoice in God's Works and God's glorie This the Christian Church does upon every day but especially upon the Lord's day which she hath set apart for this and all other Offices of Religion being determined to this day by the Resurrection of her dearest Lord it beeing the first day of joy the Church ever had And now upon the Lord's day wee are not tied to the rest of the Sabbath but to all the work of the Sabbath wee are to abstain from bodily labour not because it is a direct dutie to us as it was to the Jews but because it is necessarie in order to our dutie that wee attend to the Offices of Religion The observatioâ— of the Lord's daie differs nothing from the observation of the Sabbath in the matter of Religion but in the manner They differ in the ceremony and external rite Rest with them was the principal with us it is the accessory They differ in the office or forms of worship For they were then to worship God as a Creator and a gentle Father we are to adde to that Our Redeemer and all his other excellencies and mercies and though we have more natural and proper reason to keep the Lords day then the Sabbath yet the Jews had a divine Commandement for their day which we have not for ours but we have many Commandements to do all that honour to GOD which was intended in the fourth Commandement and the Apostles appointed the first day of the week for doing it in solemn Assemblies and the manner of worshipping God and doing him solemn honour and service upon this day we may best observe in the following measures Rules for keeping the Lords day â—nd other Christian festivals 1. When you go about to distinguish Festival daies from common do it not by lessening the devotions of ordinary daies that the common devotion may seem bigger upon Festivals but on every day keep your ordinary devotions intire and enlarge upon the Holy day 2. Upon the Lords day wee must abstain from all servile and laborous works except such which are matters of necessity of common life or of great charity for these are permitted by that authoritie which hath separated the day for holy uses The Sabbath of the Jewes though consisting principally in rest and established by God did yeeld to these The labour of Love and the labours of Religion were not against the reason and the spirit of the Commandement for which the Letter was decreed and to which it ought to minister And therefore much more is it so on the Lords day where the Letter is wholly turned into Spirit and there is no Commandement of God but of spiritual and holy actions The Priests might kill their beasts and dress them for sacrifice and Châ—ist though born under the Law might heal a sick man and the sick man might carry his bed to witness his recovery and confess the mercy and leap and dance to God for joy and an Ox might be led to water and an Ass be haled out of a ditch a man may take physick and he may eat meat and therefore there were of necessity some to prepare and minister it and the performing these labours did not consist in minutes and just determined stages but they had even then a reasonable latitude so onely as to exclude unnecessary labour or such as did not minister to charity or religion And therefore this is to be enlarged in the Gospel whose Sabbath or rest is but a circumstance and accessory to the principal and spiritual duties Upon the Christian Sabbath necessity is to be served first then charity then religion for this is to give place to charity in great instances and the second to the fiâ—st in all and in all cases God is to be worshipped in spirit and in truth 3. The Lords day being the remembâ—ance of a great blessing must be a day of joy festivitie spiritual â—ejâ—icing and thanksgiving and therefore it is a proper work of the day to let your devotions spend themselves in singing or reading Psalms in recounting the great works of God in remembring his mercies in worshipping his excellencâ—es in celebrating his attributes in admiâ—ing his person in sending portions of pleasant meat to them for whom nothing is provided and in all the arts and instruments of advancing God's glorie and the reputation of Religion in which it were a great decencie that a memorial of the resurrection should be inserted that the particular religion of the day bee not swallowed up in the general And of this wee may the more easily serve our selvs by rising seasonably in the morning to private devotion and by retiring at the leisures and spaces of the day not imploied in publick offices 4. Fail not to be present at the publick hours and places of praier entring early and cheerfully attending reverently and devoutly abiding patiently during the whole office piously assisting at the praiers and gladly also hearing the Sermon and at no hand omitting to receive the holy Communion when it is offered unless some great reason excuse it this being the great solemnitie of thanksgiving and a proper work of the day 5. After the solemnities are past and in the intervalls between the morning and evening devotion as you shall finde opportunitie visit sick persons reconcile differences do offices of neighbâ—uâ—hâ—od â—nquire into the needs of the poor especially house keepers relieve them as they shall need and as you are able for then wee truly rejoice in God when we make
its consequent temptations Some people can shed tears for nothing some for any thing but the proper and true effects of a godly sorrow are fear of the divine judgements apprehension of Gods displeasure watchings amd strivings against sin patiently enduring the cross of sorrow which God sends as their punishment in accusation of our selves in perpetually begging pardon in mean and base opinions of our selves and in all the natural productions from these according to our temper and constitution for if we be apt to weep in other accidents it is ill if we weep not also in the sorrows of repentance not that weeping is of it self a duty but that sorrow if it be as great will be still expressed in as great a manner 2. Our sorrow for sins must retain the proportion of our sins though not the equality we have no particular measures of sins we know not which is greater of sacrilege or Superstition Idolatry or Covetousness Rebellion or Witchcraft and therefore God ties us not to nice measures of sorrow but onely that wee keep the general Rules of proportion that is that a great sin have a great grief a smaller crime being to be washed off with a lesser shower 3. Our sorrow for sins is then best accounted of for its degree Hugo de S. Victor when it together with all the penal and afflictive duties of repentance shall have equalled or exceeded the pleasure we had in commission of the sin 4. True repentance is a punishing duty and acts its sorrow and judges and condemns the sin by voluntary submitting to such sadnesses as God sends on us or to prevent the judgement of God by judging our selves and punishing our bodies and our spirits by such instruments of piety as are troublesome to the body such as are fasting watching long prayers troublesome postures in our prayers expensive almes and all outward acts of humiliation For he that must judge himself must condemn himself if he be guilty and if he be condemned he must be punished and if he be so judged it will help to prevent the judgement of the Lord 1 Cor. 11.31 S. Paul instructing us in this particular But I before intimated that the punishing actions of repentance are onely actions of sorrow and therefore are to make up the proportions of it For our grief may be so full of trouble as to outweigh all the burdens of fasts and bodily afflictions and then the other are the less necessary and when they are used the benefit of them is to obtain of God a remission or a lessening of such temporal judgments which God hath decreed against the sins as it was in the case of Ahab but the sinner is not by any thing of this reconciled to the eternal favour of God for as yet this is but the Introduction to Repentance 5. Every true penitent is obliged to confess his sins and to humble himself before God for ever Confession of sins hath a special promise If we confesse our sins he is faithful and just to forgive us our sins meaning that God hath bound himself to forgive us if we duly confess our sins 1 Iohn 1.9 and do all that for which confession was appointed that is be ashamed of them and own them no more For confession of our sins to God can signify nothing of it self in its direct nature He sees us when we act them and keeps a record of them and we forget them unless he reminds us of them by his grace so that to confess them to God does not funish us or make us asham'd but confession to him if it proceeds from shame and sorrow and is an act of humility and self condemnation and is a laying open our wounds for cure then it is a duty God delights in in all which circumstances because we may very much be helped if we take in the assistance of a spiritual Guide therefore the church of God in all ages hath commended and in most ages enjoyn'd * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil. reg brev 228. Concil Laâ—d c. 2. Concil Quiniseâ—t c. 102. Tertul. de poenit that we confess our sins and discover the state and condition of our souls to such a person whom we or our superiours judge fit to help us in such needs For so if we confesse our sins one to another as S. James advises we shall obtain the prayers of the holy man whom God and the Church hath appointed solemnly to pray for us and when he knows our needs he can best minister comfort or reproof oyl or Causticks he can more opportunely recommend your particular state to God he can determine your cases of conscience and judge better for you then you do for your self and the shame of opening such Ulcers may restrain your forwardness to contract them and all these circumstances of advantage will do very much towards the forgiveness And this course was taken by the new Converts in the dayes of the Apostles For many that believed Acts. 1â— 28 came and confessed and shewed their deeds And it were well if this duty were practised prudently and innocently in order to publick discipline or private comfort and instruction but that it be done to God is a duty not directly for it self but for its adjuncts and the duties that goe with it or before it or after it which duties because they are all to be helped and guided by our Pastors and Curates of souls he is careful of his eternal interest that will not lose the advantage of using a private guide and judge He that bideth his sins shall not prosper Non dirigetur Prov. 28.13 saith the Vulgar Latin he shall want a guide but who confesseth and forsaketh them shall have mercy And to this purpose Climacus reports that diverse holy persons in that age did use to carry Table-books with them and in them describ'd an account of all their determinate thoughts purposes words and actions in which they had suffered infirmity that by communicating the estate of their souls they might be instructed and guided and corrected or incouraged 6. True repentance must reduce to act all its holy purposes and enter into and run through the state of holy * Rom. 6 3.4.7 verses 8. 10. 13. 13.14 11. 22.27 Gal 5. 6.24 6. 15. 1 Cor 7. 19. 2 Cor. 13. 5. Colos. 1 21.22.23 Heb. 12. 1.14.16 10 16.22 1 Pet. 1 15. 2 Pet. 1 4.9.10 3. 11. 1 Iohn 1. 6. 3. 3.9 5. 16. living which is contrary to that state of darknesse in which in times past we walked * Nequam illud verbum bene vult nisi qui benè facit Trinummus For to resolve to do it yet not to do it is to break our resolution our faith to mock God to falsifie and evacuate all the preceding acts of repentance to make our pardoÌ„ hopeles our hope fruitles He that resolves to live well when a danger is upon him or a violent
guilt 6. Use S. Pauls instruments of Sobriety Let us who are of the day be sober putting on the brestplate of faith and love and for an helmet the hope of salvation Faith Hope and Charity are the best weapons in the world to fight against intemperance The faith of the Mahometans forbids them to drink wine and they abstain religiously as the sons of Rechab and the faith of Christ forbids drunkenness to us and therefore is infinitely more powerful to suppresse this vice when we remember that we are Christians and to abstain from drunkennesse and gluttony is part of the Faith and Discipline of Jesus and that with these vices neither our love to God nor our hopes of heaven can possibly consist and therefore when these enter the heart the others goe out at the mouth for this is the Devil that is cast out by fasting and prayer which are the proper actions of these graces 7. As a pursuance of this Rule it is a good advice that as we begin and end all our times of eating with prayer and thanksgiving so at the meal we remove and carry up our minde and spirit to the Celestial table often thinking of it and often desiring it that by enkindling thy desire to Heavenly banquets thou mayest be indifferent and lesse passionate for the Earthly 8. Mingle discourses pious or in some sense profitable and in all senses charitable and innocent with thy meal as occasion is ministred 9. Let your drink so serve your meat as your meat doth your health that it be apt to convey and digest it and refresh the spirits but let it never go beyond such a refreshment as may a litle lighten the present load of a sad or troubled spirit never to inconvenience lightness sottishness vanity or intemperance and know that the loosing the bands of the tongue and the very first dissolution of its duty is one degree of the intemperance 10. In all cases be careful that you be not brought under the power of such things which otherwise are lawful enough in the use All things are lawful for me but I will not be brought under the power of any thing said S. Paul And to be perpetually longing and impatiently desirous of any thing so that a man cannot abstain from it is to lose a mans liberty and to become a servant of meat and drink or smoke And I wish this last instance were more considered by persons who little suspect themselves guilty of intemperance though their desires are strong and impatient and the use of it perpetual and unreasonable to all purposes but that they have made it habitual and necessary as intemperance it self is made to some men 11. Use those advices which are prescribed as instruments to suppresse voluptuousnesse in the foregoing section SECT III. Of Chastity REader stay and read not the advices of the following Section unlesse thou hast a chaste spirit or desirest to be chaste or at least art apt to consider whether thou ought or no. For there are some spirits so Atheistical and some so wholy possessed with a spirit of uncleannesse that they turn the most prudent and chast discourses into dirt and filthy apprehensions like cholerick stomacks changing their very Cordials and medicines into bitternesse and a in literal sense turning the grace of God into wantonness They study cases of conscience in the matter of carnal sins not to avoid but to learne waies how to offend God and pollute their own spirits and search their houses with a Sun beam that they may be instructed in all the corners of nastiness I haue used all the care I could in the following periods that I might neither be wanting to assist those that need it nor yet minister any occasion of fancy or vainer thoughts to those that need them not If any man will snatch the pure taper from my hand and hold it to the Devil he will only burn his own fingers but shall not rob me of the reward of my care and good intention since I have taken heed how to expresse the following duties and given him caution how to read them CHastity is that duty which was mystically intended by GOD in the law of Circumcision It is the circumcision of the heart the cutting off all superfluity of naughtinesse and a supression of all irregular desires in the matter of sensual or carnal pleasure I call all desires irregular and sinful that are not sanctified 1. By the holy institution or by being within the protection of marriage 2. By being within the order of nature 3. By being within the moderation of Christian modesty Against the first are fornication adultery and all voluntary pollutions of either sex Against the second are all unnatural lusts and incestuous mixtures Against the third is all immoderate use of permitted beds concerning which judgment is to be made as concerning meats and drinks there being no certain degree of frequency or intension prescribed to all persons but it is to be ruled as the other actions of a man by proportion to the end by the dignity of the person in the honour and severity of being a Christian and by other circumstances of which I am to give account Chastity is that grace which forbids and restrains all these keeping the body and soul pure in that state in which it is placed by God whether of the single or of the married life Concerning which our duty is thus described by S. Paul For this is the will of God even our sanctification 5. Thess. 3.4 5. that ye should abstain from fornication that every one of you should know how to possesse his vessel in sanctification and honour Not in the lust of concupiscence even as the Gentiles which know not God Chastity is either abstinence or continence Abstinence is that of Virgins or Widows Continence of married persons Chaste marriages are honourable and pleasing to God Widowhood is pitiable in its solitariness and losse but amiable and comely when it is adorned with gravity and purity and not fullied with remembrances of the passed license nor with present desires of returning to a second bed But Virginity is a life of Angels Virginiâ—as est in cae ne corrupiteth incorruptionis perpetua meditatio S Aug. I 'de Virg c. 13. the enamel of the soul the huge advantage of religion the great opportunity for the retirements of devotion and being empty of cares it is full of prayers being unmingled with the world it is apt to converse with God and by not feeling the warmth of a too forward and indulgent nature flames out with holy fires till it be burning like the Cherubim and the most extasied order of holy and unpolluted Spirits Natural virginity of it self is not a state more acceptable to God but that which is chosen and voluntary in order to the conveniences of Religion and separation from worldly incombrances is therefore better then the married life not that it is more holy but that it
is a freedom from cares an opportunity to spend more time in spiritual imployments it is not allayed with businesses and attendances upon lower affairs and if it be a chosen condition to these ends it containeth in it a victory over lusts and greater desires of Religion and self-denial and therefore is more excellent then the married life in that degree in which it hath greater religion and a greater mortification a lesse satisfaction of naturall desires and a greater fulnesse of the spiritual and just so is to expect that little coronet or special reward which God hath prepared extraordinary and besides the great Crown of all faithful souls for those who have not defiled themselves with women Apoc. 144. Isa. 56.45 but follow the Virgin Lamb for ever But some married persons even in their marriage doe better please God then some Virgins in their state of virginity They by giving great example of conjugal affection by preserving their faith unbroken by educating children in the fear Of God by patience and contentedness and holy thoughts and the exercise of virtues proper to that state doe not only please God but doe in a higher degree then those Virgins whose piety is not answerable to their great opportunities and advantages However married persons and Widows and Virgins are all servants of God and coheirs in the inheritance of Jesus if they live within the restraints and laws of their particular estate chastely temperately justly and religiously The evil consequents of Uncleanness The blessings and proper effects of chastity we shall best understand by reckoning the evils of uncleanness and carnality 1. Uncleanness of all vices is the most shameful prov 6.23 The eye of the adulterer waiteth for the twilight saying No eye shall see me and disguiseth his face Iob 24.15 In tha dark they dig through houses which they have marked for themselves in the day time they know not the light for the morning is to them as the shadow of death he is swift as the waters their portion is cursed in the earth he beholdeth not the way of the vineyards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shame is the eldest daughter of Uncleanness 2. The appetites of uncleanness are full of cares and trouble and its fruition is sorrow and repentance 2 Hos 6. The way of the adulterer is hedged with thorns full of fears and jealousies Appetitus fornicationis anxietas est fatieras vt ò poenitentia S. Hieron burning desires and impatient waitings tediousness of delay and sufferance of affronts and amazements of discovery 3. Most of its kinds are of that conditon that they involve the ruine of two souls and he that is a fornicatour or adulterous steals the soul as well as dishonours the body of his Neighbour and so it becomes like the sin of falling Lucifer who brought a part of the stars with his tail from Heaven 4. Of all carnal sins it is that alone which the Devil takes delight to imitate and counterfeit communicating with Witches and impure persons in the corporal act but in this only 5. Uncleanness with all its kinds is a vice which hath a professed enmity against the body 1 Cor. 6 1◠Every sin which a man doth is without the body but he that committeth fornication sinneth against his owne body 6 Uncleanness is hugely contrary to the spirit of Government by embasing the spirit of a man making it effeminate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sneaking soft and foolish without courage without confidence David felt this after his folly with Bathsheba he fell to unkingly arts and stratagems to hide the crime and he did nothing but increase it and remained timorous and poor-spirited till he prayed to GOD once more to establish him with a free and a Princely spirit Spiritu principali me confirma Ps. 51. And no superiour dare strictly observe discipline upon his charge if he hath let himselfe loose to the shame of incontinence 7. The Gospel hath added two arguments against uncleanness which were never before used nor indeed could be since GOD hath given the holy Spirit to them that are baptized and rightly confirmed and entred into covenant with him our bodies are made temples of the holy Ghost in which he dwels and therefore uncleanness is Sacrilege defiles a Temple 1 Cor 6.19 It is S. Pauls argument Know ye not that your body is the temple of the holy Ghost He that defiles a Temple 1 Cor. 3.17 ◠him will God destroy Therefore gloryfie God in your bodies that is flee Fornication To which for the likeness of the argument adde that our bodies are members of Christ and therefore God forbid that we should take the members of Christ and make them members of a harlot So that uncleanness dishonours Christ and dishonours the holy Spirit it is a sin against God and in this sense a sin against the Holy Ghost 8. The next special argument which the Gospel ministers especially against adultery Ephes. 5.32 and for the preservation of the purity of marriage is that Marriage is by Christ hallowed into a misterie to signifie the Sacramental and mystical union of Christ and his Church He therefore that breaks this knot which the Church and their mutual faith hath tied and Christ hath knit up into a mysterie dishonours a greate rite of christianity of high spirituall and excellent signification Moral 9. S. Gregory reckons uncleaneness to be the parent of these monsters Blindness of minde inconsideration precipitancy or giddiness in actions self-love hatred of God love of the present pleasures a dispite or despaire of the joyes of religion here and of heaven hereafter Whereas a pure mind in a chast body is the mother of wisdome and deliberation sober counsels and ingenuous actions open deportment and sweet carriage sincere principles and unprejudicate understanding love of God and self denial peace and confidence holy prayers and spiritual comfort S Cyprian de bono pudicitiae and a pleasure of Spirit infinitely greater then the sottish and beastely pleasures of unchastity For to overcome pleasure is the greatest pleasure and no victory is greater then that which is gotten over our lusts and filthy inclinations 10. Adde to all these the publick dishonesty and disreputation that all the Nations of the world have cast upon adulterous and unhallowed embraces Abimelech to the men of Gerar made it death to meddle with the wife of Isaac and Judah condemned Thamar to be burnt for her adulterous conception and God besides the Law made to put the adulterous person to death did constitute a setled and constant miracle to discover the adultery of a suspected Woman Num 5.14 that her bowels should burst with drinking the waters of Jealousie The Egyptian Law was to cut off the nose of the adulteresse and the offending part of the adulterer The Locrians put out the adulterers both eyes The Germans as Tacitus reports placed the adulteresse amidst