IMPRIMATUR. Ex Aedibus Lambethanis Aug. 20. 1667. Tho. Tomkins R Rmo. in Christo Patri ac Domino Gilberto divina Providentia Archi-Epipcopo Cantuariensi a sacris domestices. A Weeks Work: Showing the WHOLE DUTY OF A CHRISTIAN. Laying down in seven particular heads for the practice of the seven Days of the Week, what Prayer is, how to use it profitably, wherein is showed the true Nature, Power, and Effects of Vocal and Mental Prayer; with advice and Instructions (for such as be ignorant in prayer and spiritual duty) how to attain to a true spiritual, effectual, and proficient way of praying. Very useful and requisite to be read in Societies and Families. To which is added seven Copper-plates, suitable to each days Exercise. LONDON, Printed by E. O. for William Crook without Temple-bar, near Essex-house, 1668. TO THE READER. AFter I had finished these Exercises, which I designed at first for a private use only; but upon serious reflections of the great importance, some considerations on this so needful a subject might be; I have here adventured to present to the public these private Meditations, hoping that thou mayst find as much comfort in the reading, as I have done in the writing hereof: I seek not any honour or profit hereby, nor do I desire you to * Job 6. 22. Give a reward for me of your substance for these my Labours, but only and earnestly desire these Instructions may come home to thy heart, and all that I shall expect is from the Wise-man's mouth, * Prov. 11. 18. To him that soweth righteousness shall be a sure reward: I desire thou wouldst bring with thee a heart void of prejudice, towards those Holy Duties that are to be performed, that with a sincere and humble Elevation of the mind; you may say with the Holy Prophet, * Psal. 109. 5. I give myself unto prayer. It might possibly be expected here should have been Forms of Prayers for proper occasions, but I thought it not so needful to concern myself in a Task, that hath been so often and so well performed by able and Religious men, for all occasions both public and private, so that I do not find there needed any more assistance by that want of prayers, but (which was to much wanting) to quicken the coldness and dullness of prayer. I have here endeavoured to set down some motives to draw you to the more fervent use of it: That so it may be more effectual and proficient to the saving of your souls, and that your prayers may not be an offence to God as Judah's once was: * Isa. 1. 15. When ye spread forth your hands, I will hid mine Eyes from you; Yea, when you make many prayers, I will not hear. But rather that we may so pray that we may hear the Holy Spirit sounding in our hearts from the mouth of the same Prophet, saying, * Isa. 38. 5. Thus saith the Lord, etc. I have heard thy prayers, and I have seen thy tears, etc. Octob. 26. 1667. G. V. SUNDAYS Exercise. Cain slaying Abel, offerings burning in background Cain Murders Abel. Gen: 4. And Cain brought of the fruit of the ground. v. 3 And Abel brought of the firstlings of his flock etc: And the Lord had respect unto Abel. etc. verse 4. but unto Cain etc. he had not respect. etc. verse 5. And Cain risen up against Abel his brother & slew him: vers. 8. CHAP. I. Of Prayer. Sect. 1 MAny that are given to Prayer, gain little profit thereby, because they do not know, nor consider what Prayer is; for had they known it, they would be more Prayer not well known. attentive in it, and use it as they ought: And so we should have more Saints than there are, and Heaven more Souls. Sect. 2 You must therefore understand, that Prayer generally taken is an Elevation or Application What prayer is. to God; so, that if a man pronounce many good words with his Mouth, and seem to Pray, not having this Elevation, it is no Prayer, by reason the Mind is not elevated or applied to God. As for example, suppose a Child, required by his Parents to read very Godly prayers in some devout and pious Book, either to pass away the time, or know whether he can read, or no, he cannot, in so doing, be said to Pray, though he reads the most devout Prayer that can be: Why so? because he intended not to Pray, and the principal thing (which is the application to God) is wanting: Therefore our Saviour speaking to the Pharisees, ye Hypocrites, did not Isaiah prophesy well of you, saying, This people doth praise me with their Lips, but their Heart is far from me. This he said in the behalf of God; by which you may observe, our Saviour doth term him an Hypocrite and Dissembler, who maketh show of that which is not, moving his Lips as in Prayer, but not applying his Heart to God. Sect. 3 But alas! how many Pharisees Of Hypocrites. and Hypocrites may be found this day, even among the best of Christians, that make show of praying and serving God, their Hearts being far from him: We have the Lord's prayer appointed The Lord's prayer. by our Saviour to be said, as the most excellent of all Prayer; we have our Common-prayer, or The Common prayer. Liturgy, composed by most pious and prudent Christians, established by the Law of the Land, duly used in our Churches; we have many Godly books with Godly books: devout Prayers, all for the use and benefit of Christians, and though vocally said, yet they are of great power in the sight of Good use of them all. God, being well and attentively used, according to a sincere and devout Application. Yet I am sorry, there be many, so worldly and negligent, that pray no way, Neglect of prayer. though in Christian duty obliged to pray; nay, there be some that scarce call to mind whether there be a God, or no, which the Turks do not forget: So that at their going to Bed, or rising up, before meat, or after, they give no Thanks, but Not give thanks. couch, and feed, as the brute Beasts do, or, as if they were not obliged (being reasonable Creatures) to praise and give God thanks for their Being, Life, Health, Food, Conservation night and day, from sudden Death, and other Dangers, which as others they are subject to; and if by chance they go to Church to hear Divine Service, they being thereunto bound by Law, they mind more to gaze here and there, on this or that Body's Attire, or new Fashionable Christians. Fashion, or give their minds to wander on idle things, more than what they ought to do in that place: And when they do begin their Devotion, they know not what, or how they say it, they are Unattentive. so much Distracted; their minds it may be in the Market, Tavern, or some worse place; and if Prayers be but short, yet they seem so long to them, that they are wearied, and think they will never end. And often they do not attend to the end, but hasten their Body to the place where their Mind was all Prayer time. Sect. 4 Truly, the light of Faith is very much darkened in these lukewarm The light of Faith darkened. Christians; are not they in a poor case? What can they expect or hope for at the hour of Death, from God, whom in their Life they did so little respect and regard? For though his Divine Majesty be merciful, yet He is also Just, and when his Mercy is God just. not excepted, but abused, his Justice will in due time inflict condign punishment; God's mercy is great, who endureth with patience so many Years such wrongs, and abuses, (as their grievous sins, and doth not cast them suddenly into Hell-fire, as He did the Angels of Heaven for one sin) graciously expecting their Conversion, and Repentance, which they think not off, putting all of until they grow Old, or fall Sick, with a time enough to Repent, as if time and repentance were in their power, Deathbed repentance. and at their disposal: But what if they be short taken, and the thread of their Life cut off by a sudden Death, (which doth daily happen to many) What will become of them? which they ought to consider. Others for a moment, wherein they might have made use of God's mercy when they lived, (and did not) and gained the Joy of Heaven by Repentance, which they neglected, they must now endure (without Remission) the rigour of God's Justice, and suffer the Torments of Hell-fire, for all Eternity! O dear Christian, beware of this, and repent whilst thou hast time, not knowing but this very hour is Use present repentance. the last of thy Life. Sect. 5 There be others, whose Devotion is but small, and sometimes they have a confused memory of Confusion in devotion. their Obligation to serve God; and thence they fear his punishments: Which maketh them sometime go to Prayer, and to those things to which they are bound; their Prayers are not many, and in haste, thinking that to say them is enough, and that they have done well, and a great matter too: But surely they also Mistakes in Christians. are mistaken, for what honour have they done to God therein, or what great profit to themselves, that considered not for what, nor to whom they Prayed, whereas they mind not God all the time of Prayer, but still mind when they should end, to be gone away, which is a gross abuse of Prayer. Danger. There are many of this sort, whose case is dangerous enough, and they are to be pitied, instructed, and admonished by their Ministers. Sect. 6 Another sort of people I find, that have a custom to go every Every day to Church. Day to Church to Prayer, which is very laudable; but if they should truly examine themselves, when all is done, perhaps they would find, that they were thinking of their worldly affairs, most of the time, and did scarce reflect upon such Prayers as was said, being smoothly carried away with Man deceived. some thoughts which the Devil suggested according to their inclination, or natural disposition, wherein they take such content, that they easily forget what in Prayer they are saying: For he can fit every man's humour, yet by reason, their first Intention was good, they are the more excusable, because their Destruction Not intentional Impieties. was not Intentional; yet they cannot be excused for their negligence, and disrespect to God, who is present, and to whom they ought in Prayer to direct their Speech, with great Humility and Reverence. Others there are, that have the Stint of prayer. good custom of imposing upon themselves the Stint, keeping off set times to Prayer, and when they have performed their task, they think they have done much; but while they are at Prayer, their mind runs more when they shall end their task, than how to please or praise God: Though this be a great abuse of Prayer, yet it is of more importance than the other; for they have an intention to go Intent of prayer. to Prayer, to serve God, and to spend time to perform that task which they have obliged themselves to, though afterwards they are carried away with vain thoughts. Another good it hath, that they are never quiet until they have performed their Stint of Devotions, which makes them mindful of God, when they are about business. Sect. 7 But what shall I say, of Men, that seem to be of understanding, and know much, and can discourse of our Obligation to God, when they are among those that speak of that matter, yet are as careless of their duty to God as Wilful carelessness. others, and perhaps more; they seldom Pray at home, and when they frequent the Churches, they stand and gaze, they come to see and be seen, and often for company sake rather than to Pray; as to attend this Nobleman, or Too much used a custom. that Lady, whom they led by the hand, more than for the love of God; and many times to meet this or that Friend, with whom they have some business, on which their mind is more busied than on their Prayers: But those young Gallants and Damsels are worst of all, that prate, and laugh even Derision. in Prayer time, taking notice of their Neighbour's attire, and fashion of the Minister's behaviour and Doctrine, etc. They go to Church, as if it were but a bare ceremony to serve God, not minding that holy Action as they ought; and they, whose Sex requires most modesty in the Church, where it ought to be most, do show but Levity and Vanity, mixed with a small deal of Devotion, yet there are many pious. In short, though these Gallants seem to be of some capacity more than others, yet they so forget themselves, and their duty to God forgot. God, that they may be without offence compared to the Jews, who, kneeling before our Saviour, adored him in scorn, and laughter, looking on each other; in like manner these Pray carelessly, (which is, to undervalue our Saviour) Christ undervalved. speedily turning faces about, prate, and smile at each other, (this considered) is it not a foul abuse, a great irreverence, and disrespect, to that great God of Glory, their Creator and Redeemer. Sect. 8 There is many, that also frequent Frequenting the Sacrament. the Sacraments, that they may not be noted for cold Christians, nor indevout; and many times when they see others of their quality, communicating without due preparations, and examination of themselves, will receive the Sacrament for company sake, this is a great abuse: A great abuse. There are divers other abuses in this kind, which I shall now omit, lest I be too tedious, but returning to what I said in the beginning, that whether the Prayer be vocal, or mental, without the application to God, it is of little or no profit at all. Sect. 9 For, who going to treat with a Gentleman of fashion, about some weighty matter, by which he intends to benefit himself, would not court him the best he could, or at least give him that respect as well in Conversation, as Salutation, which to him is due according to his quality; much more to a King, when a Petition is presented to him: For it is known in all Kingdoms, with what low submission and respect, and with how many bowings he is first saluted, before the Petition be delivered, and then how observant the Petitioner is, of the King's gesture whilst he reads it; how carefully doth he fix his eyes, to see when he will look at him, and how attentively and patiently doth he expect his answer. Be you now Judge, dear Christians, whether wrong be not done to the King of Kings, and Lord of all things, when by those that go to speak and petition to him, He is not so much regarded as a temporal King, or worldly Man of mean degree; for they scarce begin to pray, when most irreverently they turn (as we may say) their backdoors to his Divine Majesty, who is there attending to give audience to their request, their mind busily speaking with the World, and he left as a cipher, quite forgotten: Oh, foul abuse! Oh, great irreverence! Oh, unspeakable ingratitude! A Prayer. MY God, how canst thou endure it? My dearest Lord, how dost thou bear with such rude and ungrateful people? Verily thou art the God of patience and goodness, the meanest Man of any fashion would not take the like affront at any others hands, though somewhat beyond his degree. O true Lover of our Souls, what can they expect by such Prayers, or rather by such Mockeries? for though thou art most merciful and gracious, and very willing to receive our Petitions, and grant what we desire, if we come to thee with that humble reverence, and true confidence which is fitting, and all aught to have in thee; or with that respect and attention which they afford even to thy Creatures, when thy great goodness and mercy is not regarded, (but they it, and turn their hearts and minds from thee) and when the Day of reckoning comes, Doubtless thou wilt turn thy blessed face from them, and they may hear to their cost, Depart from me ye cursed into Hell for ever, which is an Exclusion from the Joys of Heaven, and the sight of God's Glory Eternally. I beseech thee therefore, my most gracious Lord, that thou wilt prevent this my so great Evil, and grant us most frail Sinners, thy holy grace in this Life, to forsake this great irreverence, and continual abuse of thy Divine Majesty in time of our Prayer, which, through negligence and inconsideration, we commonly fall into, that thy sweet face may not be turned from us at the hour of Death, nor we be forsaken by thee for all Eternity. Amen. MUNDAYS Exercise. animals entering Ark Noah entereth the Ark Gen. VII. And the Lord said unto Noah came thou and all thy house into the Ark. etc. v. 1. Of every clean beast take by seven etc. v. 2. Of beasts that are not clean and of fowls and of every thing that creepeth. etc. v. 8 there went in two and two. etc. v. 9 CHAP. II. Of profitable Praying. Sect. 1 FIrst, dear Soul, know that in your Conversation with God, neither Rhetorical Heavenly conversation. Eloquence, subtlety of Wit, nor great Learning is requisite, but a plain, humble, and simple Declaration of what you intent; for his Divine Majesty understands our intentions, therefore it will be fitting, whensoever we go to Prayer, to have a certain intention, and to propose to thyself some end, for which you intent then to Pray, that your Prayer may not be in vain. As for example, I will go to Prayer, Example. to give God thanks for his benefits bestowed on me, as for my Creation, Redemption, and such like; and in token of gratitude, I will say such Prayers, or spend so long time at my Devotions, and confess with unfeigned unthankfulness, for the love which our Saviour did bear towards me, coming from Heaven to Earth, to suffer what he did, in his Life and Death, to satisfy his Heavenly Father, for the sins of such a vile wretch as I am, and then purpose through his Grace, to serve and love him ever after, with more fidelity and sincerity than formerly, and crave his holy assistance and grace to that end also, at other times to obtain true sorrow, repentance, and forgiveness of your Sins, likewise amendment of your Life, or the overcoming of some vice or passion, to which you are most inclined, or to gain some virtue, as patience, humility, love of your Neighbour, chastity, etc. Moreover, you may employ your Prayers for the conversion of Sinners, or any other thing that is commended to your Prayers, or you intent to obtain of his Divine Majesty; for, surely it is much simplicity and ignorance in any, to go to Prayer, and speak with this so great a King, and gracious a Lord, and not know what about, nor considering to what end. Sect. 2 Therefore, going to Prayer, (which it is as I said, to speak to that great King and Lord of Heaven and Earth) remember always Order of going to prayer. to do, and direct it, for one of the former ends, or the like; which done, in the place of Prayer, suppose in your Mind that God is there present, gloriously (as truly he is) accompanied and attended with many Quires of Angels, that are always praising him with unspeakable reverence and love: That he is there to give you Audience, and know The presence of God. your intent and request; after this great submission and humility, address your Petition to his Divine Majesty, by devout Prayers, inwardly remembering that you are speaking to him, always endeavouring to have your mind well applied whensoever you go to Prayer, and be careful to reflect on what you do, and how you Pray; and if you find your mind wand'ring, and not applied as it ought with humility, try God's mercy, for that irreverence. This manner of proceeding in Prayer, no doubt, but doth please the Almighty God, and he will not deny what you desire, or grant you a better thing; for this is the true way to pray with profit, and it will bring you with facility to Mental prayer: For indeed, Vocal prayer so used is both Vocal and Mental, and certainly God doth concur particularly God's concurrence. with those that give themselves to Prayer, granting them not only many inward comforts and consolations, but also such an exemplary Life, that they are observed, and beloved by most people, for the inward Grace cannot but manifest itself in the outward works, so that you may see them often visiting the Churches, delighting to hear Sermons, and Divine Service, frequenting the Sacraments with much Devotion, spending long time in Prayer, with so great inward feeling, that often outwardly the Outward sense of inward grace. Tears abundantly flow from the inward sweetness: They read good Books to keep in the little fire of Devotion; they are also full of compassion, works of mercy, and charity, Spiritual and Corporeal; they endeavour as near as they can to keep a clear Conscience, and are desirous to serve, please, and praise God in all things: And thus they are inflamed in Divine love. I could hearty wish there were many more of this sort than there are; however, do you your endeavour to be one, for his Grace will never be wanting to a willing mind. TUESDAYS Exercise. Job with boils speaking to wife, estate burning in background Satan tempteth Job. Job. 2. So went Satan forth from the presence of the LORD and smote Job with sore boils, etc: v: 7. And he sat down among the ashes. v: 8. Then said his wife unto him dost thou still retain thine Integrity? curse God and die. v. 9 CHAP. III. Of the dignity and profit of Mental prayer. Sect. 1 IN Mental prayer, you walk a perfect way, for you speak to God as What Mental prayer is. to one near to you, that gives ear to your Petitions, or as one familiar Friend with another, in great privacy or secrecy: Vocal prayer is used often without any particular attention, but Mental prayer requires the attention, and a serious application of the Mind inwardly, or it is no Prayer; in this, when the Soul getteth within herself, she gins to discover the strange works of God, which are in Man unknown, but to those that are by God illuminated; in this, as in a Looking-glass, a Man discovers what he is, and cometh to the true Knowledge of himself, for there he sees how far he is from true Christian perfection. Sect. 2 This knowledge of ourselves, is the ground and foundation of our Spiritual life; in this a Man Foundation of spiritual life. finds out what Vices and Passions do most domineer, and molest him, and the causes why he doth not Live in all things according to the Word of God, and the right rule of Reason; and what Remedies to apply to this great Evil. Here all the inward, sore Diseases, evil customs, inclinations, and disordered affections are perceived: This is the School where we may be daily taught, and instructed, how to cure those Sores, suppress those Vices, mortify those Passions, regulate those Affections and Inclinations, gain Virtue, and please our Heavenly Spouse. Sect. 3 Here we come to know the vanities, unconstancies, and uncertainty of the things of this Transitory life, with a clearer World's vanity known. sight of feeling than ever before, which causeth the Soul to loath and contemn the World, hate Vice, love Virtue, and seek after God above; and therefore she resolves to change her Life, and be no more what formerly she was; her Eyes are opened, she is illuminated, and taught, in this Prayer, how all things created, can give her no true content, which makes her seriously desire, and aspire to those things that are Eternal. Sect. 4 For she gins to taste in this Tastes of Heaven. Prayer, of the content and joy of Mind, which the true Servants of God enjoy in Heaven; now she regards not the wisdom of this World, but that which doth consist in subjection, humility, and sanctity of Life. Sect. 5 Nay, more than so, in this The Devil and Nature's deceit discovered. Prayer, the wiles and deceits of the Devil, and the subtle and alluring excuses of Nature are discovered, which are very hurtful to a Soul that desires true perfection, which must be had by the way of Mortification, which the Devil and Nature do little affect. Here the knowledge and love of God, increaseth to a great height of the Soul, which His Divine Majesty doth often visit, and replenish with supernatural Graces, and Comforts; and by secret Influences of His Holy Spirit, doth Elevate her far beyond herself, to see, know, and feel, with great content and joy, what Tongue cannot express. Sect. 6 To conclude, in this Prayer, we come to a true Vision of our A true vision of our wills. Wills, with the Will of God, which is the highest we can attain to in this Life, by our labour, and industry, through His holy Grace, without which we can do nothing, though many hath great Favours, Visions, and Revelations by his special Gift. Oh what a happy thing this Prayer is! O what a sweet Invention this is of our good God, to bring Souls to his Knowledge, Love and Familiarity, (as is said in the beginning) that thereby, with more facility and security, they may gain that Glory, for which they are Created: This all aught to love, desire, and practise, that desires endless Felicity and Happiness. Sect. 7 Many there be, who think it Christianity not difficult. impossible, or at least of great difficulty, to attain to, or gain this blessed Prayer; but I do assure them, they are very much mistaken, though true it is, that it cannot be had, without some Industry and Labour of ours; neither can a Man learn any Art or Science, the first Day, be it never so easy: For experience reaches all, we see thousands of all sorts, and Sexes, given daily (as we ought charitably to believe) to this Exercise, and practise of Mental prayer, so that i● you intent to go forward in this Holy Exercise, and acquire perfection, you must not think i● difficult, nor be dismayed, if presently you gain it not; for every thing hath a beginning, and nothing is had in the World without labour. Sect. 8 You know that a Man is seven Years an Apprentice, before h● can profess himself expert in his Trade: The Farmer, or Husbandman, in the depth of Winter cold, frost and snow, dry or wet taketh great Toil and Labour and with much patience endureth, and passeth all, in expectation of a little Fruit in Summer or Corn in Harvest, and perhaps get little or none; and shall not we Labonr a little to gain this benefit, or Art of Prayer, and reap thereby the Fruit of Virtue, and Life Everlasting? Our labour is less in this then theirs, the fruit and profit more certain than theirs, and of greater value without any comparison than theirs. Sect. 9 Be not therefore disheartened, but as the Prophet saith, come and taste of it, that is, Practise it, Comfort offered. and you shall see, and feel how sweet and pleasing our Lord is, to those, that through Love do truly seek after him: For if you be in Darkness, come to him by Prayer, and you shall be Illuminated; if Thirsty, there you shall drink abundantly of Divine Nectar, springing as pure water from the Fountain of Life; if Hungry, you shall eat there of the Celestial food of Angels, for there your Beloved hath his Table set with varieties of Dainties, for all comers, without exception, and his Goblets of Wine of all pleasant and delightful tastes, placed thereon. Sect. 10 If you be cold, come to Prayer, Divine heat. and ye shall be made warm, and comforted with the fire of divine Love: Come (I pray) to this fair Garden, and Paradise of pleasure, and delight yourself with the Beauty, Varieties, and sweet Odours of virtuous Flowers, which there are seen and had, for they to delight and ravish the Court of Heaven. Sect. 11 If you be in any affliction, or necessity, come hither, and delight thyself in our Lord, (who Delight in Christ is always present) and call to him, for he will grant thee the Petitions of thy heart; Come to him, he doth invite thee, be not afraid, nor ashamed, for thy Face shall not be confounded, but much joyed in His holy presence, and comforted with his sweet Conversation. In a word, they are happy, that give themselves seriously to this most blessed Exercise of Prayer; but what it is, and how to use and practise it, you may see in the following Chapter. WEDNESDAYS Exercise. angel placing coal in Isaiah's mouth with tongs Isaiahs' vision. Isa: 6. Then said I, woe is me, for I am undone because I am a man of unclean lips. etc: v: 5. Then flew one of the Seraphims unto me having a live coal in his hand which he had taken with the tongs from off the altar. v. 6. And he laid it upon my mouth etc: v. 7. CHAP. IU. What Mental prayer is, and the parts thereof. Sect. 1 MEntal prayer as I take Mental prayer explained. it, is a familiar reverential Colloquy, Conference, or humble discourse of the Soul with God, not by outward words, but inwardly in our mind, declaring our necessities and wants, and craving such things as we stand in need off; this Definition of Prayer, includes and supposeth the other, which is an Elevation or Application of the mind to God: For I must have a Man present, before I can speak to him; even so, I must have God present, by the Elevation or Application Elevation of the mind of the mind to him, before I can discourse, or speak with him. But you may inquire, how you may have God present; I say, his presence is framed by his Understanding, as you shall think fit, or most convenient for your purpose: As our Saviour being a Child, shaking with cold in the Manger; or, as a Man praying in the Garden, sweeting with water and blood, or in any other form or manner, that he Lived on Earth, is glorious in Heaven, or in the most blessed Sacrament, where he is God and Man; or by Faith, supposing him to be within, and without you, as truly he is, according to his Divinity, which is every where in all things, and in the most inward substance of your Soul, and secret of your Heart: Also when you are disheartened, or not well able to keep his presence in your mind, you may Pray inwardly in your mind. Sect. 2 To the end therefore, that you may proceed orderly, and not confusedly in this Prayer; observe the method or manner here Method of mental prayer. set down, by which you may dispose yourself with due respect, to appear before, and speak with so High a Majesty, and spend the whole time of Prayer with ease and profit: This doth consist in the use of the parts in order. Sect. 3 The parts of Prayer are five; The parts of prayer. to wit Preparations, Meditation, Thanksgiving, Oblation and Petition, every part of these hath its own Office, and is of great importance to be well understood and observed. Sect. 4 First then, Preparation hath two parts, the first removes all outward Impediments, as to expel out of your mind, the memory of secular affairs, vain and idle thoughts, and such as are not of God, or tending to piety and devotion; the other part procures an Introversion, and Recollection of the powers of the Senses, now free from the first, worldly and vain Objects, that all being at rest, the Soul may the more seriously and attentively apply herself to her Negotiation with God, with whom she intends to treat of as high matters, as the business of her Salvation is, which requires a careful and diligent application without Distractions. Sect. 5 For a Man that hath many employments, knowing that at a certain hour he is appointed to For audience with God. have Audience of his Prince or King, (which he much desired) about affairs of great consequence, will somewhat before rid himself of all other Employments, so to dispose himself without trouble; for that hour of Audience, it is not enough that he rid himself of those occasions, if he did not recollect to himself carefully to consider what he is to do, and what to say unto the King, this is very plain and reasonable; he therefore, having set aside all occasions, he retires himself to his Closet, giving directions to his Servants not to let any come at him, lest they disturb him; then he there applieth himself seriously, to consider the Greatness and Majesty of the Person he is to speak with, the manner how to behave himself, and salute the King, and the matter he is to speak off to him; in this the mind is totally applied in Recollection. Sect. 6 In like manner, the hour of Prayer, is the hour appointed for you to get Audience, and speak with your King, the great King of Kings, and Lord of all things; a quarter of an hour, or more … our … o. before that time, you must endeavour to put all Distractions and idle Cogitations (as is said) of what kind soever out of your mind, for with those you are often too much employed and busied; but eat company, retire yourself to your Chamber, and read pious and godly Books, which are great helps. Sect. 7 Then enter into the Closet of your Heart, with all your power and senses (as is said) and there consider the Dignity of the Person you are to speak with, the Consider God's dignity. manner how, and the matter you must speak of: As thus, I am to have Audience, and speak not with a worldly Man, but with the true King, and Creator of Heaven and Earth, that great God Omnipotent, who giveth Being and Life to all Creatures, in whose presence the Angels, Cherubims and Seraphims, and all the Celestial powers do tremble and shake; if then to worldly Kings, there must be so many Ceremonies, Bowings, and Kneel used before a Man can speak to them, as we daily see: What must be done, and what ought I to do, going to speak with my God, the King of so great Power, Dignity and Majesty, attended most Gloriously with many Quires of Evangelical Spirits, whose Eyes will be altogether upon me, observing what passeth? Doubtless then I must come before him with great humility, reverence, and respect, and so behave myself, that I may do nothing displeasing to his Divine Majesty. Sect. 8 Then the Matter you are to discourse of, being resolved upon, at the hour and place appointed, Kneeling with great reverence, do then feelingly Pray to that Great God, in this, or the like manner: Manner of praying. Come, O Holy Ghost, and fill our hearts with faithfulness and zeal, and kindle them with the fire of thy Love; send forth thy Spirit, and they shall be Created, and thou shalt renew the face of the Earth. O what am I, or how dare I presume to come to thy presence, my God, and King of infinite Majesty and Glory; for I am nothing but Dust and Ashes, meat for worms, and which is worse, a wicked Sinner, who have often offended thee, and deserve thy wrath and indignation, rather than any favour, which makes me with fear and trembling now appear before thee. Sect. 9 But because thou art Goodness itself, and as well the God and Lord of Sinners, as Just (having all Power over both, and art very desirous of the good and Salvation of all thy Subjects, being infinitely merciful, and canst forgive more in an instant than I have done, or ever can commit) with an humble and submissive heart; yea, with shame and confusion I do come to thee, Oh most merciful and great God of Glory, being a grievous Sinner, yet desirous to amend my Life, and never more offend thy Divine Majesty: Wherefore, I humbly beseech thee, not to cast me from thy presence, but give me Audience, my dear God, and incline thine Ears, and Heart, my most gracious King, unto my words, and hear what I shall say, for I will not despair, but confide in thy mercy and goodness; and do humbly beg of thee, to grant me thy Grace, that I may truly open my Heart, and make the cause of my Soul known unto thee. Sect. 10 These, or the like words, you may use, and then read in some pious and divine Book, possessing Reading. yourself of the quality of the business by Reading. Sect. 11 Then will necessarily follow, The second part of prayer being Meditation. Meditation, by which you do consider that Matter or Subject with all its circumstances, and conveniences, as how it was, is, or may be for your Spiritual good, and profit; what, and how great a benefit it is to you, or you may get thereby, and what Obligation it doth cast upon you: For the end, for which we Meditate, is, to move the Will to some good Affection, which once had; Meditation or Discourse is needless, and will rather hinder than profit the Soul, which remaining in any pious Affection, doth spend the time very profitably. Sect. 12 But if you be not moved, or the Affection governeth cold, go on with your Meditation or Discourse thus; O Lord, how spitefully are they, striving who shall abuse thee most, and consider, that when they rested a while, they begin again, as it were in your presence, and what approbrious, and injurious words they speak unto him, laying heavy Lashes on every side, and not so much as once to favour him, or to take compassion on him: The Meditation of his holy Passion is very great, but I am sorry that so few have a feeling of it, by reason they do not try how sweet our Saviour is to all that through Love do come to him. Consider, that our Saviour by his Suffering made satisfaction to his Heavenly Father for our sins, and the great Torments that in Hell we were to suffer for them, which is a great and special benefit, that aught to move you to take compassion upon Him, to hate Sins, and to be very thankful for his Love, in suffering for you: And consider your great Obligation to serve him, ever after with more fidelity and sincerity, procuring your Salvation with so great pain, merely of his goodness and love, without any merit or desert of thine. Sect. 13 This well considered, and your Soul well possessed of this great Obligation; she may say of her own feeling, blessed mayst Soul's own feeling. thou be, my God, for all thy favours: I do acknowledge, and confess this to be so great, that it doth oblige me for ever to thy Love and Service. Oh Jesus! how admirable, how excessive great is thy Love to me, Dust and Ashes, the worst of Creatures, the greatest of Sinners! O Lord, thy Goodness is incomprehensible, and thy Mercy is truly far beyond all thy Works; and thus Meditations with Reason, is, to move the Will, to acknowledge God's benefits, and to induce it to love and gratitude. Sect. 14 For, if you meditate of Sin, and that thereby you offend God, who might cast you into perpetual Torment, yet did not; what a benefit this is, to bear God's forbearance. with thee, expecting thy repentance and conversion? if the pains of Hell be considered, how often have you deserved them, by breaking the Laws of God, yet this punishment was not inflicted? then when you were in Sin, and thereby the Slave of the Devil, how many sweet inspirations, and remorses of Conscience, had you from God, which, by the benefit of his holy Sacrament brought you to Grace, and freed you from the power of Satan, which is no small favour? now do not many thousands Rot in the filth of Sin, (and Sin, (and 'tis feared) will be Eternally damned. Sect. 15 If you think of Death, how often you might by it have been deprived of Life, and time of Repentance, when in Sin you might have perished in Body and Soul for ever; which by God's goodness and mercy was God's goodness. prevented, though daily many others are suddenly Dead; and God knows in what case: If you consider the Joys of Heaven, which you lost by Sin, and see that it is recovered again, and purchased for you, with no less price, than the precious Blood and Death of Christ our Saviour; what a high Obligation doth it cast upon you, of some requital of Love? you see how all these, and what else you can consider in Prayer, do plainly appear, to be great benefits of Almighty God, to the knowledge and feeling, understanding of which, Meditation doth bring you, and consequently to be thankful, to love and serve his Divine Majesty, with great sincerity and fidelity: I have written these Examples, briefly to help you the better, to meditate and know what to conclude upon, out of what you do consider. Sect. 16 The next part of Prayer that The third part of prayer being Thanksgiving. follows, is Thanksgiving; for when you perceive by what you have Meditated, that you received a benefit from God, stands it not with reason, you should acknowledge the favour; but also give him thanks in the best words and expressions you are able, or can make your thankful mind known, which may be thus done: O Lord my God, the true lover, and most faithful friend of my Soul, when, or how shall I be thankful unto thee for all thy gracious favours, and gifts, and for this particular benefit bestowed, and done unto me, poor wretch, wholly unworthy of thy Love? Oh my dear Jesus, how shall I requite this thy tender affection? Oh how shall I serve thee, or wherein can I please thee? Oh how shall I praise thee, being what I am? Oh how shall I honour thee, my God, who hast so highly expressed thy love, and desire of my Salvation, in this great benefit? Oh most loving Creator, how near and dear to thy sweet Heart the Creature is? Rest in this, if you can, looking on him with a reverential and loving Affection. Sect. 17 Oblation, which is the next The fourth part of prayer being Oblation part that followeth, consequently consisting in this, that the party, who received a benefit, would in what he could, not only in Word and Affection, as in Thanksgiving, but likewise in Work and Deed, requite with some Gift the love of their Benefactor or Friend; for a grateful Mind is never content, to be thankful in words only, but it always thinks, and considers in what manner, service, or gift, to requite the benefits or favour done, offering to God thy good will, and affection, of a sincere Heart and Soul, ever to be employed in the service of God, with a steadfast purpose and resolution to abhor, and mortify what ever is displeasing to him, not forgetting thy darling or bosom Sins, to repent in particular for them; for good resolutions and virtuous Arts are acceptable to God. Sect. 18 Now follows the last part, The fifth and last part of prayer being Petition. which is properly called Prayer, that is, Petition, for by this we beg and ask, as being poor and needy, of that great God, rich, and powerful King, (whom we certainly believe, both can and will grant us our desires) to help and relieve us in our necessities, and bestow what we are in want of, (as thus.) A Prayer. MY Omnipotent, and most bountiful Lord, most merciful and gracious King, (whose hands are always open to the needy, and whose willingness to assist the distressed, is greater than their desire to be relieved, and without thee we are (and can do) nothing) experience hath made me to know my own weakness, frailty and unconstancy in any good; for I often failed in performing virtuous and godly Resolutions, formerly made for the amendment of my Life, which causeth me humbly to confess that of myself, I am truly nothing, and can do no good: Therefore, my God, take compassion on me, leave me not unto myself, grant me thy holy Grace, to be constant in my good purposes, otherwise I shall slide away like water, whose steps are not perceived; my resolution will fall to nothing, and I shall be as if I were not, having nothing whereby to subsist. Therefore, I humbly beseech thee, and earnestly beg for thy goodness and mercy, that thou wilt commiserate my case; and as thou hast graciously inspired those good purposes and godly Resolutions, (for they are from thee, and not from me) so thou wilt be mercifully pleased, to grant and give me particular assistance of thy holy Grace, that I may be thereby enabled to amend my Life, and through thy true Love to execute and perform, what I have now purposed to do for thy sake, and principally to overcome my evil inclinations, and utterly to abandon and forsake this Vice of, (here name thy bosom Sins) by which I do most offend thy Divine Majesty, that hereafter, all my thoughts, words and deeds, may be highly and purely to thy Honour, Glory, Endless praise, and my own Souls Salvation. Amen. Sect. 20 If in this you find yourself moved to any pious Devotions, rest sweetly in it; then pray for the holy Church, conversion of Sinners, exterpiation of Heresies, your Parents, Friends, Benefactors, and other necessaries commended to your Prayers, or what else you please, which are necessary wants. THURSDAYS Exercise. Nebuchadnezzar observing children in the furnace The three Children delivered. Dan. 3. Shadrach, Meshach, and Abed-nego answered and said to the King etc: v: 16. If it be so our God whom we serve is able to deliver us from the burning fiery furnace etc: v: 17. Then was Nabuchadnezzar full of fury etc: v. 19 Then the King was astonished, etc: v: 24 etc: CHAP. V Profitable advices concerning the use of Prayer. Sect. 1 FIrst, you must be careful to observe and keep a Set hours of prayer not to be omitted. certain hour for Prayer morning and evening, which you must never omit but one great necessity. Sect. 2 Be not dismayed, if soon you cannot gain a felicity in Praying; for believe it the time will quickly come, and it will not be Comfort in prayer. long, before you taste the sweetness thereof; none can be perfect the first Day in any Trade, time will perfect all: This makes men Labour with patience in Winter, expecting the Fruit in Summer. Make no great account Distractions in prayer. of Distractions, and idle Thoughts, which many are troubled with in Prayer, when they are not voluntary; but do you do your endeavour to cast them off, when you take notice of them, for your resisting of them will be very acceptable, though you did nothing else, because, to have these Thoughts, or to go without them is not in our power; but when they come, to accept of, and entertain, or resist and reject them, that is in our power: No man can have good Thoughts, or be without evil Thoughts, when he please, but the one comes from God, and the other from Satan, which doth use to multiply them in time of Prayer to vex us, and breed a disgust, that thereby we may perceive it a thing very troublesome, and in a manner impossible to be acquired, that at last we should omit it altogether: This is his aim, for he well knows, that by this Prayer we do daily serve ourselves, more and more from him, and his Wiles, and draw nearer and nearer to God, which he cannot endure, and would hinder if he could, and believe it your time is well spent, though you did but put off these Thoughts in the time of Prayer; for in this you fight for God's cause. Sect. 3 When you find yourself so Distracted, that you can hardly think upon any good thing, suppose in your mind that you are the cause thereof, therefore with profound Humility prostrate before Remedy for distraction in prayer. His Divine Majesty, examine your Conscience, and likely you may find you have committed some Sins, or not prepared yourself for Prayer, or not performed your good purposes, or not answered your Holy inspirations; and if you find none of these, at least acknowledge it to be a just punishment, for the sins of your Life past, and that you are truly unworthy of any Heavenly consolation, or Heavenly visitation, being such, and so ungrateful a Sinner, and that you are more than well dealt withal, to be admitted to his Holy presence; for this Humility doth highly please his Divine Majesty, and doth often move him instantly to give unto the humble Souls great comforts, benefits and graces. Sect. 4 Commonly you must use all The parts of prayer to be used in order. the parts of Prayer in order, until you be practised in them; by reason, in time of Aridity, when you can have no Gust in one part, you may pass to another, and so without trouble or loathsomeness you may spend the time of Prayer, if not with content and comfort, yet with profit: For these parts of Prayer are placed before the Soul, as so many Diversities of Meat, that if in one she get no Gust, she may take of another, and so tasting of each, 'tis like she'll get content and satisfaction in some one of them, to please her , and sweetly refresh herself after her long Labour taken in discoursing, seeking to find that Spiritual food; and be sure to spend more time in the Affective parts, then in the Preparative or Dispositive; but if in any part you are moved to some pious Affection, remain in it without inward words, looking on the Object, and affecting it as long as you can; be careful that your Affection, through too much Fervour, doth not drown or overcome the Understanding; for when it is Vehement with too much sorrow, or joy of Spirit, do not force or forward it, for that will stifle or choke the Spirit, but either sweetly rest in it, or divert your Mind on some pious Object; for this, as cold water cast in a boiling pot, will assuage or qualify that little pot of your Heart, which is ready to run over with the too great heat of the Fire of Love, which the Holy Ghost hath left burning in the Soul; and Experience teacheth, that all Violence, or Force, hurteth the Body, hindereth the Soul's spiritual profit, and causeth her to fear, and loath to go to Prayer, by reason of the pain she is put to in that forcing; for fain she would enjoy totally what she loves, and she forceth herself to this, which cannot in this Life be had, by all our endeavour possibly, for it is not in our power, but must come by God's holy Gift when he please. Sect. 5 Also, if you be in any great Arridity, or dryness of Spirit, do not force yourself, but in your Desolation, with humility Desolation in prayer. acknowledge yourself unworthy of any favour, by reason it depends of the good pleasure of his Divine Majesty, and is beyond our reach, to have those comforts and feelings, and esteem it a special favour (as indeed it is) to be admitted to his presence on any terms, to treat with him concerning your Reconciliation and Salvation, having so often formerly offended, and wronged him, and give him very great and hearty thanks, for this favour and benefit: This is the true way, and must be observed. Sect. 6 If through weakness, frailty, Sins through weakness or negligence, you fall or fail in the performance of your good purposes, or commit some small Sins, or imperfections, be not impatient with yourself, for this afflicted many, troubleth the Mind, disturbeth, dismayeth, and dejecteth the Soul, makes her forsake Prayer, and keeps her from going on hearty in the Service of God; a discontented and troubled Mind cannot Pray well: Therefore in such Occasions, let not your Passion sway, but with all submission go to his Divine Majesty, (who is a more loving Father than a rigorous Judge) confess your frailty, and disability, of which he is very sensible, and well knows our weakness, and will have us to understand, and acknowledge it, and that we of ourselves can do nothing, therefore must place our whole trust and confidence in his Omnipotent goodness, who will give us the Victory over ourselves, if we be persevere in our holy Desires, and his Service, and not doubt of his assistance and help; for he is so good, that seeing your fidelity and desire to please him, he cannot but reward it abundantly, though he defers it for a while. Children learning to go, do get many falls, by reason of their weakness, yet crying to the Nurse, with her help they always rise again; even so you are but a Suckling as yet, Learning to go in the way of Virtue, and perhaps you get many falls, then cry to God, your good Nurse, and with his holy Assistance and Grace you may rise again as often, until at length you may go without fear, or any danger. Sect. 7 It will also comfort you much in all these Aridities, Desolations and Temptations, to remember and call to mind how To take our Saviour's pattern. our Saviour was sorely Tempted, and had many Crosses, inviting us to carry our Cross and follow him; for he, who doth not carry his Cross, and follow me, (said he) is not worthy of me, that is, to be my Disciple, or gain my love, and the favours I am wont to bestow on my true Servants: The way of the Cross is the King's Highway to Glory, and the Cross is the Livery of Christ our Saviour, by this his true Servants are known, from the Servants of Satan, and the Lovers of the World, who for human policy doth dissemble and stop their Passion without Merit; and others will not endure any trouble or cross for Virtue, or the love of God, or Human respect, but must have their Humour, though it be to fret in passion, and chafe themselves with raging words, and revenging thoughts, to their ruin and undoing; but in the way of the Cross, the Servants of God ever did, and still do follow him to his Kingdom of endless Felicities. Sect. 8 Consider their Lives and Deaths, that is able to encourage thee to go forward with great content, and hope to overcome all Difficulties, and to accept with patience all Crosses and Patience in afflictions. Afflictions that shall occur as tokens of Love sent unto you by his Divine Majesty; for whom he loveth he chastiseth: Moreover, he knows best what is convenient and fittest for every one, and therefore he gives to some sensible Devotion, with many sweet Tears in Prayer, because they are weak Spirits, and must be fed with those sweet Milk sops of Consolation; others like Hirelings go to Prayer in expectation of a reward, of some Comforts and Consolations, which now and then they felt in Prayer; and this doth forward them in the practice of Virtue, more than the love of Virtue. Sect. 9 Others for a long time have Poor souls. nothing to feed on, but the hard crusts of Temptations, yet they go on very hearty; for they do not value those sensible Devotions, neither will they serve for Hire, but as loving Children serve their Heavenly Father to please him, by reason it is his business, and like faithful Subjects serve their King, this is the Life of Saints; these we must imitate, if we desire virtue and true perfection; these use the form of kneel in Prayer, resisting vain Cogitations, and do not for want of Consolations depart from Prayer, or go not to it, for they seek not their own content, but do the will of God, knowing that all theirs is to please and honour God, conforming our will to his, happen what may: They that go in the beginning this way, in the end will have Celestial comforts. Sect. 10 Lastly, when Prayer is ended, Divert not your mind by outward objects. do not suddenly divert your Mind, by applying it to outward affairs, but in what posture see you are in, reflect strongly on what you did Pray, call to mind the Benefits you thought upon, the good resolutions and promises you made, for the amendment of your Life, and better serving of God ever after; and in this you ought to be exact, because you passed your word to God. FRIDAYS Exercise. Jonah cast upon the sea shore Jonah is delivered from the fish. Jonah: 〈◊〉. Then Jonah prayed unto the LORD his God out of the fishes belly, v: 2: etc: And the LORD spoke unto the fish and it, vomited out Jonah upon the dry Land vers 10 CHAP. VI Instructions for those that cannot Discourse, and therefore in Prayer have no content. Sect. 1 SOme there are that cannot frame Similitudes, Dull capacities. nor Reasons to help themselves in Prayer: These when they go to Prayer, may frame some thought of making reverence to God, in contrition for offending him, of thanks for his benefits, and love to them, and praising him for his goodness and mercy, and it will be acceptable to God, thus to pass the time of Prayer without tediousness; also it will be requisite to have some devout Books to read, as helps to Piety and Devotion, reading as often as they see themselves carried away with any Temptations, shutting the Book after some time Reading, and thinking upon what they have Read, that so they may be inwardly employed, until God (seeing their diligent care) may visit them with his Holy grace. Sect. 2 It may also much prevail in Read the Life of our Saviour. Prayer, when they know not what to do to run over the Life of our Saviour, in a general manner, from his Infancy to his Death, to keep their mind employed in good thoughts, and it is like that in some part they may have a feeling of their Sins, or of his Love, or the like good Affection; it may do well to say Mentally some devout Prayer, with great attention, considering the meaning of every Petition as you think of them, yet you must not commonly give way to your imaginations, to run upon many things, but for the most part meditate upon some Mystery in Divinity, by reason the Soul is apt to gain a Custom thereby, and if it be an evil one, it will hardly be well settled or recollected, which will be a great Obstacle to Contemplation in Prayer; for he is scarce worthy of thanks when he goes to Prayer, can pass the time with any vain or pleasing Discourse, and differs little in the effect from he that goes to Prayer, with a repugnancy and loathing of it. Sect. 3 Our Souls must endeavour to Conscience kept pure. keep purity of Conscience, sincerity of Affections, and we must often hear the Word, and receive the holy Sacrament frequently, and practise Acts of Virtue, as Humility, Contrition, Charity, Patience, etc. And in times of Barrenness, these will inflame the Soul with godly desires, and at the end of Prayer leave her with content. SATURDAYS Exercise. Daniel among the lions Daniel in the Lions Den. Daniel. VI Then the King commanded and they brought Daniel and, cast him into the den of Lions etc: v. 16. Then the King arose very early etc. v. 19 And when he came to the den he cryeed etc: v. 20. Then said Daniel etc. v: 21: My God hath sent his angel and hath shut the Lion's mouths etc: v. 22 CHAP. VII. Of the proficient way in Prayer. Sect. 1 HEre the Soul is to be The soul must understand what virtue is. made understand what Virtue is, and how to bring it and preserve it, until it come to perfection; you must observe, that some do 〈◊〉 … ache notice what it is to go forward in due Order, in the way of Virtue and perfection; but before they well know themselves, or what Mortification is, or how they ought to go in the Exercises of proficient Prayer, their Passions being unmortified, their Senses not heeded, or well governed, and consequently if they use Prayer many years, they gain small profit, and little virtue by it. Sect. 2 Therefore you must not ascend Purged from the affections of the things of this world. to proficient Prayer, until you are well and sufficiently purged from all the affections to the things of this World, and so mortified in your Senses and Passions, till you come to the knowledge of your own Insufficiency, Vileness and Ignorance. Sect. 3 But the Soul having got over The souls step forward. the Hedge from the foul miry way wherein she was, to a dainty Plain, from the Winter's night to a Summer's day, and that the tempestuous operations of the Passions are gone, the understanding in his Native light doth begin to appear more seriously to work according to reason, and the Sun of Justice casting his Rays upon him, by which he is enlightened, that he plainly sees, the great misery the Soul was in, and that only by the Exercise of Virtue she can be preserved from returning thither again; then by degrees this Soul increasing in purity, and gaineth a facility in Prayer. Sect. 4 By this the Light is greater, The souls having the plain understanding. and the Soul more plainly understands those things of God, which may induce her to love him in a high degree, and maketh her heart tender, and inflames it with a great desire to imitate the Life of our Saviour, and to reprint them deeply in the Soul; for this is the true pattern of all perfection, it is not in the understanding of any to conceive, nor in the Eloquence of any Tongue to express, the comfort the Soul, that is come thus far, hath in Prayer; yet it is not sufficient to have renounced all things in the World, and use Retirements outward and inward, and great Austerity to the Body, but you must examine and mortify your Affections, even in Spiritual things, and withdraw yourselves from their Sensual delights. The End. A Table. CHAP. I. OF prayer. pag. 2. CHAP. II. Of profitable Praying. p. 22. CHAP. III. Of the dignity and profit of Mental prayer. p. 30. CHAP. IU. What Mental prayer is, and the parts thereof. p. 41. CHAP. V Profitable advices concerning the use of Prayer. p. 66. CHAP. VI Instructions for those that cannot Discourse, and therefore in Prayer have no content. p. 82. CHAP. VII. Of the proficient way in Prayer. p. 87. FINIS. Books newly Printed for William Crook nigh Essex-house in the Strand. AN Elegy on the late fire and ruins of London, by E. Settle, Oxon. Praxis Curiae, Admiralitatis Angliae Auctore, Fran. Clerk. A Book of great use to all persons conversant in Civil and Ecclesiastical Courts, etc. De Principiis & Ratiorinatione Geometrarum ubi ostenditur incertitudivem falsitutemque non minorem in esse scriptis eorum, quam scriptis Physicorum & Ethirorum, contra Fastum professorum Geometriae Auctore, Tho. Hobbes.