THE JEWS CATECHISM. Which was lately Translated out of Hebrew into Latin. By the Eminently Learned LUDOVICUS DE COMPEIGNE DE VEIL.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Plato. 
LONDON, Printed for Benjamin Harris, at the Stationer's Arms in the Piazza under the Royal Exchange, in Cornhill. 1680.   

TO THE READER.  
HAving the Happiness of being Intimately Acquainted with the Learned Author of the Latin Translation of this Excellent Catechism, I was the more easily Inclined to undertake to Translate it into English (omitting some few Passages) As all Scholars are Obliged to that Worthy Gentleman for his Latin Translation, so I doubt not but those Virtuous Persons, who shall peruse my English, will kindly Aceept the pains I have taken herein, though it comes so short of the Eloquence of the Latin. The Book contains an Accurate Description of a great part of a Christians Duty, though the Author of the Original was not a Christian: But certainly He was not such an Enemy to Christianity as All the Socinians are: And His Catechism is much more to be Valued than Crellius' Ethics. The Socinians so Impudently usurping the Name of Christians; And yet Denying the LORD that bought them, are certainly to be ABHORRED by all those that Love the LORD JESUS in sincerity, as Judas' Disciples, who Betrayed Him with a KISS. If this shall be seen by any of the English Students of the Cracovian Catechism, I desire they may be prompted to Consider that the Foulness of their grand Errot (if it be an Error, as I conceive they often Doubt it is) cannot be Surpassed by any thing but by the Brightness of his Glory, Whom they so horridly Blaspheme by Denying Him to be the Only True, and Eternal GOD, Grieving His Holy Spirit, even by Asserting that DIVINE Worship is Due unto Him, whilst they Assert also that He is no other than a Mere MAN, involving themselves in the greatest Gild of the grossest Idolatry, which carries the greatest Opposition to the Spirit of Our Blessed LORD. There's more Hope of Converting a JEW than such an Apostate, one that has in effect Renounced His Baptism, viz. By Denying Two of the Three PERSONS in Whose Name He was Baptised. Socinianism, and all other Heresies we shall Avoid, if we truly, and constantly Fellow the Rules laid down in this Catechism, which we may do Through CHRIST Enabling Us. When once the Generality of those that have Named the Name of CHRIST shall by the Assistance of His Holy Spirit perform those Duties which the JEWS themselves Acknowledge to be incumbent upon All Mankind, Then shall come to pass that Saying of the Evangelical Prophet, The Earth shall be full of the Knowledge of the LORD as the Waters cover the Sea.  
Reader Farewell: And say with me from the Bottom of thy Heart, COME LORD JESUS   

THE PROEM  
IT has been of old the Practice of the Jews as it were to Hedge in the Law, and to reduce it all to certain Heads: So that the Fundamental Points thereof might be always in every man's Mouth. This course was strictly observed by the Prophets of whom some contracted the whole Law within the compass of Eleven Articles, others of Three, and at length one of them comprised the Sum, and Substance of all the Law in this one Doctrine, to wit, that which we read Hab. 2.4. The Just shall live by Faith. Now therefore, when by reason of our manifold sins we are oppressed with such a multitude of Calamities, it is more requisite than ever, that we should comprise in some few, and those very brief and weighty Sentences, or forms of words, the Power of the Law, the Reasonableness of Religion, the right way of Exercising True Charity, and the Institution of good Manners which was in force two thousand Years b●fore the Law; That any young man though not very wife, yet not being altogether a Fool, might Rejoice, and be exceeding glad, to have his mind thus Instructed to yield a due, and constant Regard to the Law of GOD. And would to God those our Masters who are the Rulers in the Synagogues of the Jews dispersed far, and wide on the face of the Earth, would effectually resolve so to explain what is Truth, and Right by their Precepts, and Admonitions, that at length all both young, and old, might attain to a competent understanding of the Divine Nature, and also of the true Rule of living a Sober, and Godly Life. Thus it would come to pass that all their Scholars would make a large progress in the way of the most sublime Knowledge, and true Wisdom. Children also, persons weak, and slow in their apprehensions, who are not in any capacity either by conversing with Doctors, persons of profound Learning, or with the Books they have published, to penetrate into the Depths of the Holy Law, and of the Doctrine concerning good Manners, yet even they may attain to some perception of the Truth, if any man expound it unto them after such a manner, as we are now speaking of. Having these things upon my Thoughts, and chief considering the Glory of God, I the least, and unworthiest of men Abraham Jagel, etc. come forth from the midst of a Multitude inflamed with Zeal for the LORD, our GOD, and apply my mind unto writing. Nor do I make it my business to express myself in a lofty strain, or in any subtle, and curious form of words, but that my Language may be plain and easy to be understood like to common talk in familiar conversation. And I have diligently collected the words and deep say of wise men, which they have left in writing scattered here, and there, concerning the Fundamental Points of the Law, not thinking it worth my labour to give an account of the several Authors of those wise Say. For I studied to deliver a Discourse both clear, and concise concerning that way, which will bring those that persevere in it, to obtain the Laurel of the Age to come; and they shall also attain great Renown in this present Age, even whilst they remain in the number of the Living: This I have done that my Discourse by reason of its Brevity may be the oftener in the mouths of Children, and may be the more easily learned of them; so that as they grow in years, they may grow in the Fear of God, and be deterred from all Wickedness; and that those of riper Age, may never swerve from the Right Way. This small Work I have entitled, The Good Doctrine: For a Good Doctrine I deliver unto you, which I have not drawn from the Rivulet of mine own Mind, but from the Fountain of Wise Men, to whom the Great God communicated his Secrets. Sith th●se things are so, let no man desert my Precepts, but let every one that is Learned add his own Instructions to mine, and expound them to Children, and exhort them constantly to adhere thereunto, nor l●t him cease from this Labour, till they shall be fully and perfectly exercised therein, yea till they shall be able to repeat them all without book from the beginning to the end. Then they shall perceive what it is to Fear, and Love God, than they shall arrive to a right understanding of the Doctrine delivered by Holy Men, concerning a pure Virtuous Life; finally then their Minds shall have a true comprehension of the Power of the Divine Law. Now, O Lord, Our God, Remember me for good, according to the Goodness, and Integrity of my Undertaking, for so I shall never be put to shame, and confusion in this World, or in that which is to come: But thou wilt give me my Portion with those that have turned many unto Righieousness. For these are they that shall shine as the Brightness of the Firmament For ever, and ever. May this, may this be thy Good Will, and Pleasure.   

THE JEWS Catechism.  Scholar. 
GOD prosper you.  Master. 
God be Gracious unto you: But hear my Son, who are you?  Sch. 
I am yours, and I fear the Lord of all things, the Maker of the Heavens; and I thank him from the bottom of my Heart that he hath made me a Man, and one of the Seed of Israel.  Mast. 
God be Gracious unto thee, my Son; tell me now, I pray thee, to what end hath God made thee of so Excellent a Nature?  Sch. 
Surely he hath created all things for his own Glory: He hath made me for this end, that I should be the Instrument of his Honour, that I should Worship, and Revere his Godhead, and that I should freely without a Servile Respect to any Reward perform all those Actions, which are pleasing unto Him; Though one day we shall receive a Reward, when enjoying the Sight of God, world without end, we shall live such a Life, as shall forever abound with the greatest, and purest, and indeed with the only True Delight, and Satisfaction.  Mast. 
Upon what grounds shall Man that is born of a Woman aspire to that Tranquillity of Mind, and the Possession of Eternal Felicity, which is expected to be enjoyed in the World to come?  Sch. 
If he will wholly Rely on God by a True Faith, and sure Hope, and take on him the Yoke of the Divine Law, which Moses delivered to the Children of Israel: This way he will become Just, and Acceptable to God, and at length obtain Eternal Life.  Mast. 
What is the main Prop, and Foundation of Faith, and the Law?  Sch. 
That there is a God Infinite in Goodness, and Infinite in Power, and Majesty, who Made the whole World of Nothing, and made it for his own Pleasure, and that there is none, who can hinder God, but that he may even now change e●ther all the parts of the World, or some of its parts.  Mast. 
Is there any thing amongst the Jews that may put us in mind of this.  Sch. 
Yes surely, the Observation of the Sabbath: This is a Sign, or Token betwixt God, and the Children of Israel, whereby they are to call to mind that Heaven, and Earth were made in Six Days, and that God rested the Seventh Day, and Hallowed it, and so by the Sacred Rites of this Day consecrated the Children of Israel, and set them apart to be his Peculiar People; that he would have this to be the Pillar of the Israelites Faith; that he has laid this as the Foundation of his Law.  Mast. 
Explain to me now, I pray thee, what is that Faith, of which thou hast here shown me the Basis, and Foundation?  Sch. 
Faith is the Gift of God, whereby our minds are so affected that we sincerely Believe all things, which God has taken care to Declare unto us by his Prophets.  Mast. 
What are those which they have declared to be Believed by us?  Sch. 
Truly they are very many: But there are Thirteen Articles, which 'tis necessary that every man should Believe, that is joined in communion with the Israelites. Moreover 'tis necessary that his Belief of these Articles be known and manifest to all men: And whosoever shall deprave but one of them, he is declared to have deserted the Synagogue, and to have renounced his Religion, neither shall he be any more called an Israelite.  Mast. 
Recite these Thirteen Articles, these Foundations of Pure Religion, show plainly what they are.  Sch. 
This is the First, that we Believe that there is a God, the First Efficient Cause, And the ultimate End of all things: That All things high, and low were Created, and are continually Sustained By Him: That All things have received their Being at his Pleasure Alone, and at his Pleasure Alone they Perish: And that the Divine Essence is not diminished by their destruction, nor in the least altered sith its Fullness, and Perfection is of Itself Alone, neither has he need of any other Being: For God Is Light, Power, and Eternal Life; Dominion, and Empire belongs to Him Alone, because He Alone TRULY IS, and enjoys Royal Honour and Majesty.  
Another is this, That this God who Made All things in Heaven above, and in Earth beneath, is ONE, SIMPLE, or UNCOMPOUNDED, so that nothing can be found within, nor without 
* That there were Many Worlds created by God is an Assertion common amongst the Jewish Writers; which our Author here lays down as a thing not to be doubted, Annotante Ludovico de Compeigne de Veil.  any World, which is SIMPLE, or UNCOMPOUNDED, in like manner, as GOD hath the Attribute of SIMPLICITY. This is that which we find written Deut. 6.4. Hear O Israel, the LORD Our God is One LORD.  
The Third Fundamental Article is, That God being ONE whose Essence admits of no Kind of Multiplicity, or Composition, is neither a Body, nor can be included within any Body: Agreeable to this is that Saying which we find written, Deut. 4.15. Ye saw no manner of Similitude.  
The Fourth is, That nothing could Be Before this GOD SIMPLE, and INCORPOREAL, But that He is the First, and the Last, as it is written, Isa. 44.6. I am the First, and I am the Last, and besides me there is no God: which the Great Prophet thus expounds, Deut. 33.27. The Eternal God is thy Refuge; that is to say, the Place of Refuge, in which the Israelites should acquiesce, and repose all their Hopes, and all their Possessions, is th' Eternal God, whom nothing may be Compared, or Likened unto. Hence the same Prophet presently after pours forth these words; Happy art thou, O Israel, who is like unto thee, O people saved by the LORD, the Shield of thy Help.  
The Fifth is, That to th' Eternal God, the only Creator of All things, to Him Alone is Due Worship, and Veneration, and to none besides Him, because All things were Created, and He is the Creator: That it is not Lawful to Pray for any thing to any Created Nature, but we must still implore his Aid, who has the Sovereign Power, and Dominion over All things without exception: Whosoever Honours as a God either by Sacrifices, or any Sacred Rites, or by Prayers, and Supplications, any King, or Angel, or any Power, whether Celestial, or Terrestrial, that he shall be accursed, and given up to most horrid Torments.  
The Sixth, That the Infinitely Good and Great God of his singular Benignity, and Good Will, has chosen out of Mankind sometimes one, sometimes many fit persons, as it pleased him, them he Inspired with the knowledge of his Mind, discovering unto them things to come, that by them the desires, and actions of other men might be directed to true Godliness, and Honesty.  
The Seventh, That Moses did far excel in the Gift of Prophesy all the Prophets in all Ages: That all the Prophets that went before him, even the Patriarches themselves, and those that lived near the same time, were inferior to Moses in the Excellency of Prophecy: That He it was whom the God of Jacob esteemed a fit person by whom he would give a Just Law to the Israelites, to cherish, and refresh their Souls: Moreover, that Moses arrived to that Degree of the Knowledge of God, which no other man could ever approach unto.  Mast. 
Dost thou know how many ways the Prophecy of Moses differs from the Visions of the other Prophets?  Sch. 
In four respects: 

First, That God spoke not to any other Prophet, but by an Angel, or Messenger separate from a Body; and he afforded His Presence to Moses, when he made known his Mind unto him, as we find it written, Num. 12.8. With him will I speak mouth to mouth.  
Secondly, That the Spirit of Prophecy did take hold of every other Prophet in Visions by night, or by day whilst he was in a kind of Slumber, that all his Senses were in a manner stupefied, which indeed those words of Scripture do plainly declare, v. 6. I the Lord will make myself known unto him in a Dream: But of Moses we find it written, v. 7. My Servant Moses is not so— with him will I speak mouth to mouth.  
Thirdly, That at the Breathing, of the Divine Spirit the strength of the other Prophets failed them, and their Senses were benumbed with horror: but Moses talked with God, as one man is wont to do with another, without any Trembling or sudden decay of strength.  
Lastly, That Prophetic Visions were not given to other Interpreters of the Divine Will at what time soever they were pleased to receive them, but when God according to his Secret Will was pleased to give them, and when they were duly prepared for them; but Moses was always prepared, and when he would he was Inspired with the Divine Wisdom, which we may clearly understand by that place of Scripture, Num. 9.8. Stand still, and I will hear what the Lord will command concerning you.    Mast. 
I hear what thou sayest, and do fully approve it. Now I would have thee return to the explication of the other Fundamental Points of the Law.  Sch. 
The Eighth is, That all the Law from the first words, In the beginning, to the last, In the sight of all Israel, was written by Moses, as God had Dictated it unto him: and that there is no Distinction to be made betwixt these words, Exod. 20.2. I am the Lord thy Lord; And those Gen. 36.12. And Timna was Concubine, or any other of the like kind: that the Law is every way like itself: that every Verse, and every single Word is equally the Word of God.  
The Ninth, That nothing must be added to, nor diminished from the Law of Moses, no, not so much as one word, or letter, because it is expressly written, Deut. 12.32. Thou shalt not add thereto, nor diminish from it. For herein consists the Perfection of any thing that nought can be added to it, nor taken from it: But the Law is absolutely Perfect, which the Royal Prophet declares in express terms, Psal. 9.8. The Law of the Lord is perfect: wherefore it does not Admit of any Addition, or Diminution.  
The Tenth, That the Infinitely God and Great God doth Behold the Actions of all men, and his Eyes are always upon them, which this Divine Oracle does expressly declare, Jer. 32.19. Great in Counsel and mighty in Work, for thine Eyes are open upon all the ways of the Sons of men: And that other Text of Scripture, Amos 4.13. And declareth unto man what is his thought. For if he knew the thoughts of man, how much more evident is it that He knows his Actions?  
The Eleventh, That God deals with every man according to that kind of Life, which he leads here upon Earth; to those, who keep his Commandments he gives great Rewards, and infflicts great Punishments on those that Disobey him, sometimes in this World, sometimes in that which is to come, and sometimes in both, according to their several works whether good, or evil: but that the chief Rewards, and the sharpest Punishments are deferred till they come to the other World.  
The Twelveth is,—  
The Thirteenth is, that at a set Time known only to God, it will come to pass that all the Dead shall Live again, that he who does not Believe this, has no Communion in Religion with the Jews; for we have it thus written in the Prophet Isa. 26.19. Thy Dead men shall Live, together with my Dead body shall they arise. Awake, and sing ye that dwell in the Dust. Dan. 12.2. And many of them that sleep in the Dust of the Earth shall Awake. But they are Righteous men, who shall be Judged fit for the enjoyment of this so great and desirable Good. I pray God we may be of their number, that God may give unto us Eternal Life, that we may be raised from the Dead, and live in his Sight.  Mast. 
But what's the reason that thou judgest the Beginning or Origin of the World, to be the Root and Foundation of the Law, rather than one of those Thirteen Articles of Faith?  Sch. 
Because where this is Believed, that the World had a Beginning, we may easily infer the Possibility of Prophecy and Signs and Wonders, and the Gathering together of our People, scattered far and wide on the face of the Earth, and the Resurrection of the Dead, and of all things else that are contained in the Articles of our Religion. And every one may give a ready Answer, if he should be asked, why God has done this or that, or will do it, in such a Manner, to wit, As He Willed or Decreed to Create, or Frame the Whole World after this Manner, rather than any other; so he Willed and Decreed to Effect all these things, about which Debate in such a Manner, as seemed Best to his Infinite Wisdom. Therefore when in the Law there's a Precept given touching the Sabbath, which puts us in mind of the Creation of the World, it is said, Exodus 31.17. It is a Sign, between me and the Children, of Israel for ever. The sense of which is this, This Sign is the stable Foundation and Support of the Covenant made between me and the Children of Israel, in whose hearts my Law is written, by which they are Distinguished from all other People and Languages.  Mast. 
The nature of Faith being thus Expounded, together with all those things that Depend on it, I would have thee now to explain unto me what that Hope is, which is joined with it, by whose help men may arrive to the enjoyment of the Sovereign Good in the World to come.  Sch. 
Hope is a Divine Gift or Endowment, whereby our Mind becomes so Pure, and grows up to such an Height, that those Delights of the Spirit, which are the Ultimate End or Satisfaction of all our Desires, we are Confident that we shall attain unto, not by our own Righteousness or Good works, but by the Infinite Mercy and Goodness of God towards us. And that whatsoever we shall Really have Need of, as to this present Life, we shall receive in Abundance from the Providence of God. For he gives with a liberal hand to all living creatures whatsoever their Nature requires. Let all Men therefore look up and trust in him, that giveth Food to every living Creature in his due time, even to the vilest and most contemptible Worms and Flies.  Mast. 
How must we behave ourselves towards God, that we may receive such blessings from him?  Sch. 
As a Servant towards a Master, as a Child towards a Father; either of them if he expect any good thing from his Governor, labours with all his might that he may yield due observance unto him both in word and deed, both of them beg the good things they expect most earnestly and humbly: And it is most fit and just that we, whether as Children or Servants, should daily perform those Actions which are most acceptable to God, that our Conceptions should be right and orthodox, that our Works should be pious, that we should make our Supplications, and pour forth our Prayers unto God; for he will hear our Prayers and grant our Requests. Hope therefore is the common Basis or Groundwork, which with the Divine Assistance is useful to us in the building up of all other Virtues. Hope fills the Mind with Peace and Tranquillity, and cherishes the Body with the purest and most lasting pleasure. Hope conduceth to the Study of the Law, and to Civil Conversation; for whosoever puts his whole trust and confidence in God, the grace and favour of God encompasseth him about continually; his Feet shall not slip as those Men that are falling, being always in slippery places, who put their trust in any other thing but in God. This is that which the Anointed of the God of Jacob speaks, Psal. 37.3, 4, 5. Trust in the Lord and do good, so shalt thou dwell in the Land, and verily thou shalt be fed. Delight thyself in the LORD, and he shall give thee the desires of thy heart. Commit thy way unto the LORD; trust also in him, and he shall bring it to pass.  Mast. 
What shall his hope fail him that trusts in any other thing but in God?  Sch. 
Yes surely, on whatsoever other thing a man relies, he relies on a broken Reed; for if he trust in his great Riches, they suddenly get wings and fly away. And they are always subject to innumerable casualties, and are often lost by some sudden chance. Now if he trust in his rare Knowledge and excellent Learning, lo a short Sickness weakens his Brain, and all his artificial subtle Knowledge comes to nothing. If in the multitude of Children, Friends, and Kindred, if in a faithful Wife, their Soul and Spirit is in the hand of God; it may come to pass that in a moment they may die, and so he's deprived of his support: and the same persons it may be whilst they live, for a small offence take up a great prejudice, and become Enemies. Besides, if he be reduced to a poor Condition, if he labour under any Disease, so that he cannot perform any business, nor provide Food and Raiment for his Family at home, he finds nothing but brawling and contention, and all his Friends and Acquaintants at once fail him; Prov. 19.7. All the Brethren of the Poor hate him; how much more do his Friends go far from him? Moreover he becomes an Alien in the sight of the Man-servants and Maidservants born in his House; for this was the Complaint of Job overwhelmed with Calamities, Job 19.17. My Breath is strange to my Wife, though I entreated for the children's sake of my own Body. It will be as great folly for any man to trust in his Bodily Strength, which some Disease may destroy in a moment. The Gout does but seize on some one Joint, and presently it keeps a Man at home in sadness and solitude, and will not permit him to put his Foot without the door. But it is not so with him who has his whole dependence upon God, for he will stand in awe of the Divine Majesty, but will not be awed by any thing else; he will yield Worship and the most humble Subjection to God alone. All his Hopes or Possessions are placed in God, and he will have a care that he give not that Affection which is due to God only, to a Creature like to himself. He will associate himself, and consult with Men how they may have Communion in Worshipping the Creator, as they ought to do; but he will not be moved at their discord or dissension upon any occasion whatsoever, and his thoughts are advanced to such an height by his confidence in God, that he draws off his Mind from the frail and perishing things of this present World, and fixes his whole intention upon the study of the Law and pure Religion; and this he does for the love of Piety, not fear of Punishment; and that he may pass over his Life in true peace and tranquillity of Mind, and may obtain in the other World, the most perfect and everlasting Joy and Satisfaction.  Mast. 
How ought a man to be thus qualified, that he may attain to the highest degree of this Virtue?  Sch. 
Whoever aspires to this height, 'tis necessary that he observe, and always keep in his mind these five things. First, that the infinitely good and great God does night and day, take care and provide for the Sons of Men. And this is that which we find written Psal. 121.4. Behold, he that keepeth Israel shall neither slumber nor sleep. He must have as great a confidence in God as can be, and his Heart must never fail him.  
He must also remember that the Mercy of God does infinitely exceed the Mercy of all those Men, who have any tender concern for us, and that he takes care of our Affairs both in private and in public. And moreover that, all the kindness and good offices of other men towards us, do proceed from the love of our merciful God; for he it is that moved the hearts of men with compassion towards us, and stirs them up to use all diligence in providing for our safety and welfare. He disposes all things in a wonderful contexture and dependence of Cause one upon another; neither is it our Merit that we are so well provided for, but the mere Benignity and Free Mercy of God. From whence we may understand, that whatsoever happens to any of us, whether a small matter or a great, it is appointed and determined by no other than the Great Ruler and Lord of All things. And also that All our Hope is to be fixed in God, and that we have no Expectation from any other; for if any one's Hope depends upon another, he does as if he should trust with a double mind, which surely is a very great wickedness, because he joins with the Aid or Assistance of Almighty God the Assistance of Man, who first consists of Flesh and Blood, and after that is turned to Worms and Corruption. Therefore it is written Jer. 17.25. Cursed be the man that trusteth in man, and maketh Flesh his arm, and whose heart departeth from the Lord. Moreover, he must have a Mind  and Pure, and firmly and constantly bend to do that which the Creator commands for the Honour of his Name; and as earnestly resolved to avoid whatsoever he hath forbidden. We who put our Confidence in God, would have him to be Present with us, and really to Assist us at all times, and in all places. 'Tis therefore fit and just, that we should addict ourselves to do his Will, as we are wont to do our own; yea to renounce our own Will when it stands in competition with his. Whosoever shall most diligently observe this course of Life, God will give them all that they shall desire of him, and whatsoever they would have he will bring it to pass. But those who contemn the Word of God, and are refractory to his Commands, shall be branded with a Mark of Eternal Infamy. For this is that which we find written Job 27.8, 9 For what is the hope of the Hypocrite, though he hath gained, etc. will God hear his Cry? etc.  
last; we must exercise the whole strength of our Soul in imploring the Help of God, who never fails to assist them who call upon him, if they call upon him from the bottom of their heart. For this is the scope and drift of that saying of the Psalmist, Ps. 10.17. Thou wilt prepare their heart; thou wilt cause thine ear to hear. Three times in a day at least, at Evening, Morning, and Noon, with bended Knees, with Hands lifted up to Heaven, and high aspiring thoughts, thou oughtest to make Prayers and Supplications unto God, and before thou makest thy Prayers and Supplications, to praise, extol, and celebrate the Divine Majesty with Hymns and Odes, and those Psalms which the most sweet Singer in Israel, and those Men of the great Synagogue did compose. Thou must not add any thing to them, nor make the least alteration in those Forms of Prayer, which have been constituted and appointed for our use by wise and holy Men; for if here thy Tongue falter in any thing, thou art involved in the guilt of a grievous error. Now whatsoever shall befall thee, whether it be Prosperity or Adversity, receive it cheerfully from thy Creator, and give him thanks for the same, and set forth his Praise, and glorify his Name; according to that which we see written Psalm 116.13. I will take the Cup of Salvation, and call upon the Name of the LORD. Ver. 3, 4. I found trouble and sorrow; then called I upon the Name of the LORD. Therefore let this be always in thy mouth; Such is the Mercy of God towards us, that whatsoever he doth unto us, he doth it for our good. And thou must give thanks to God always, and in all places, for all the Conveniences of this Life, for thy Meat and Drink, and for all things that thou enjoyest, using those Forms of Thanksgiving which our Doctors have composed.  Mast. 
Thou hast said enough touching the nature of Faith and Hope; tell me now (I pray thee) what other thing is necessary for the conpleting of true Virtue, by which our Souls may attain to the Fullness of Eternal Joy.  Sch. 
There is another Affection of the Mind: this is called Love or Charity.  Mast. 
How dost thou define or express the nature of this Affection?  Sch. 
Love is a Divine Gift or Endowment, which when the LORD our God hath conferred on us, we love him as it is most fit and just, with a Love answerable to his Infinite Excellency and Perfection, and to his exceeding great Mercy and Goodness towards us. By this Affection we are engaged to take the Yoke of the Law upon us, and to observe all the Divine Precepts. By this we are constrained to study the good of all men, as Creatures made after the Image of God, and to help them upon all occasions according to the utmost of our power; for this is a great part of the Law. Be sure thou never do to another what thou wouldst not that any man should do unto the.  Mast. 
But to love and to fear are two contrary things, and repugnant to each other; how can it be then that they who Fear God, and stand in Awe of him, should also love him?  Sch. 
When a man deeply considers, and most seriously meditates on the Frame and Making of so many, and so great, and so admirable Creatures; hereupon he presently apprehends, that the Force and Efficacy of the Divine Wisdom is Infinite, which he worshippeth, praiseth, magnifieth, and so he vehemently desires to have some, Inspection into the Divine Essence, most Powerful and Excellent. Those words of David, that most Religious King, have respect to this truth, Psal. 42.2. My Soul thirsteth for God, for the living God; therefore he applies his Mind to the thoughts of those things, and presently he draws off his Mind from them; he fears, he trembles, he perceives himself being of a Nature low, vile, obscure to force up his Understanding weak and imperfect, to the ContemplatIon of a Mind most high and infinite in all Perfection; of which very thing David speaketh thus, Psal. 8.3, 4. When I consider thy Heavens, the work of thy Fingers, the Moon and the Stars which thou hast ordained: What is Man that thou art mindful of him? So it comes to pass, that a man at once Fears and Loves the Divine Majesty, and strictly observes those two things which the Law prescribes, whereof one seems to be contrary to the other, to wit this, Deut. 6.5 Thou shalt Love the LORD thy God with all thy heart, etc. And that chap. 10. ver. 20. Thou shalt Fear the LORD thy God, him shalt thou serve, and to him shalt thou cleave. For this Fear mixed with Love brings us to a sincere Union with God. For by these Affections we are induced to imitate God's way of dealing with his Creatures; he shows himself in the Government of them full of Kindness and Benignity, Just and Faithful, (but these varieties of Affections are only in the effects, for no Passion or Affection, properly so called, can be attributed unto God) therefore we must endeavour most earnestly to have our Minds endued with the like disposition, and by these steps to ascend to the true Holiness, as it is written in the Law, Leu. 19.2. Ye shall be holy, for I the Lord your God am holy.  Mast. 
Is any other thing necessary for the obtaining of the Sovereign Good or true Happiness besides this twofold Love, of which thou hast spoken, viz. towards God and towards Men?  Sch. 
On these two depends the whole Law; for that Deut. 6.5. Thou shalt Love the LORD thy God with all thy Heart, and with all thy Soul, and with all thy Strength; contains all those Precepts commanding and forbidding, which declare what is the Duty of Man towards God. And this Leu. 19.18. Thou shalt love thy neighbour as thyself, in like manner comprises all those Precepts, which pertain to the Duty of every Man towards all other Men, concerning their lawful Commerce or Commutation of their Goods, and the avoiding of all Deceits, Capital Judgements, the Right of Marriage and Inheritance; which things the Divine Law contains as it hath respect to Human Society. There's nothing therefore which brings us into the favour of our Almighty LORD and Master, but the observance of those two Precepts, on which depend the Six hundred and thirteen.  Mast. 
Is it necessary that we should employ all our Heart, and all our Mind, and all our Strength, in the Exercise of our Love towards Men, which is contained in these words, Thou shalt love thy Neighbour as thyself, in like manner as we ought to do in the Exercise of our Love towards the Immortal God?  Sch. 
Those two Loves being as it were two Pillars to support the Law, the Exercise of them must needs be of equal necessity; but our Love towards God does without all doubt require the whole Heart, and Mind, and Strength; which is the same as if thou shouldst say, That to this end that we might rightly observe the Commandments of God, that we may reject and cast out of our minds all vain Thoughts and false Conceits, it is necessary that our Heart be inflamed with the Fire of Divine Love, and that it be affected with a certain kind of Fear and Reverence, so that rather than we would be disobedient to the Admonitions and Precepts of God, we would choose to have our Lives taken from us, so far should we be from doing any thing contrary to the Divine Law, for fear of the Loss of our Estate. In a word, that if we be in danger to be deprived of our Lives, our Fortunes, and all things which in this Life are most dear unto us, this our Love towards God should restrain us from doing any thing contrary to the Commandmets of our LORD and Governor. Therefore our Love towards Men also requires our Heart, and Mind, and Strength.  Mast. 
Thou must needs give some light to those thy last words, and expound to me how far those three (Heart, Mind, and Strength) are required for the due performance of our Love towards Men.  Sch. 
As for the Heart it is required that we do not conceive the least hatred in our Heart against any Man, of which the Law speaketh expressly, Leu. 19.17. Thou shalt not hate thy Brother in thine Heart. For that Hatred which is laid up in the depths of the Heart, for the most part proceeds from Envy; which Hatred carries in it far greater Bitterness, than that which hath its rise from an injury received, from any Wrangling or Contention, or any other thing of the like nature. For the cause of this kind of Hatred being removed, that Hot Fresh is presently taken away also, and so there is a remedy for it. But there can no remedy be found out for that Hatred which proceeds from Envy; that is always stirring up of Strife, and loathsome Brawling and Contentions; that destroyed the second Temple, which was not as the first, defiled with Idolatry, Whoredom, Adultery, Incest, and Murder; that hath expelled the Remnant of the Jews from their own Borders, and those Israelites which are yet in the World, it keeps even to this day in Captivity and Exile. Moreover, this was it which caused the Expulsion of our People from so many places; this was the cause of all the Calamities, Miseries, and Distresses, which we have suffered from the beginning of that most grievous Captivity to this very day; and this still breaths forth a Smoke so thick and so loathsome, that it threatens an Universal Destruction. And that Hatred fixed in the Heart is called Hatred without consideration, (Odium Temerarium;) for it seizes on a Man's Heart from no other cause but mere Envy: but this is the most grievous and abominable of all the several kinds of Hatred, because in it there is double Iniquity, Propense Malice, which urges to destroy a man; and Malignity or Ill Will, whereby the Heart is infected or poisoned. Therefore these words are included in the Commandment, with all thine heart; for that is not only a Man's Duty to be free from the guilt of all such Inhumanity, but also to love every man truly and hearty, to have a perfect abhorrence from all kind of Envy, Strife, and Contention. This is to Love with all thine Heart. There is another kind of Hatred, when one man has in his mind an Aversion to another not from Envy or any private Grudge, but upon account of the cross Manners and ill Disposition of that man to whom he has an Aversion; for the Likeness in Manners does of itself beget a mutual Affection between men; so on the contrary the Disagreement in manners and natural inclinations begets Hatred; which is not so bitter as that Hatred which we have already spoken of, but yet it is no easy matter to root it out, therefore we are admonished that we keep ourselves far from it. For that (with all thy Mind) implies this sense, If any one's manners do not agree with thy Genius, however thou oughtest to bear with him, and to love him; for God surely is worthy, for whose sake thou shouldst do this. The third kind of Hatred is that which proceeds from the immoderate desire of Riches; and to this are those words to be referred, and with all thy Strength. Under this kind of Hatred is comprehended that which Workmen (especially if they are of the same Trade) are apt to conceive one against another. For Artificers for the most part hate those that addict themselves to the same Art, which we are forbidden to do. And indeed if any Artificer think with himself, that all gifts or endowments, riches and honours, come from the ONE True God, nor can that be the portion of one which he hath decreed to bestow on another, he will be so far from hating those of his own Profession, that he will rather love them the more, as those that are like him in their course of life. If it so happen that any difference or contention do arise between two men, they may go to Law and plead their Cause, and when the Judge after a full hearing hath determined the Controversy, they should each of them lay aside the person of an Adversary. For the whole Company of the Israelites are like the Body of one and the same distributed into its several parts; but it would be a great madness, in case one Member should by some accident be the cause of some pain to another, for a man in revenge to the part or member offended, to hurt the other part. In like manner, if one man offend another, the person offended ought not to revenge the injury nor to retain any bitter resentments of it; but presently to forgive the Offender, and to pray unto God to be merciful to him. This was our ancient Father Abraham's way, as we find it written Gen. 20.17. So Abraham prayed unto God, and God healed Abimelech. Moreover, let every man think seriously of this, that we who never pass over one day, wherein we do not commit some Offence against God, do nevertheless find that he is still merciful and gracious unto us. Wherefore if we are his Children, as it is written Deut. 14.1. Ye a●e the Children of the LORD your God. If it be our duty to be like to him, we ought surely to be as he is, ready to pardon, and slow to anger; for whosoever is averse from wrath, that is, the desire of revenge, his sins are forgiven him; God deals with him as he does with those men that have trespassed against him. We must also endeavour upon all occasions to convince one another with such words, as are most apt to turn away 2 man's mind from all iniquity, lest we should so carry ourselves, as to incur the guilt of the sins that another man hath committed in thought, word, or deed. In this threefold way of acting we should do what we can for the good of one another; for this is the meaning of that passage in the Law, Thou shalt love thy neighbour as thyself. Whatsoever things are pleasant and delightsem unto thee, these thou oughtest to endeavour as much as in thee lies, to procure for all those persons that are of thine acquaintance, to reconcile Man and Wife that have been at variance, to preserve the peace of thy Country. This is that which we find written Psal. 34.14. Seek peace and pursue it. These same persons thou oughtest also to serve with thy thoughts, that is to say, to desire most sincerely that they may be really advantaged by thee; and thou oughtest as constantly to pray unto God for their prosperity as for thine own.  Mast. 
Thou hast discoursed at large of those two places, wherein all the Law is contained, and consequently our whole duty towards God and towards Men. It remains that thou shouldst now declare what, and how many, are those Seeds of Sin, which we ought with all possible care to avoid, lest they hinder us from the attainment of the chief Object of our Hope, the Sovereign Good, or the only True Happiness.  Sch. 
The Seed of Sin is threefold, Obstinacy or Wilfulness, Imprudence, and Rebellion.  Mast. 
What is that which thou callest Wilfulness?  Sch. 
The Heart and much of every man is evil from his Childhood; he cares for nothing but what he conceits will be for his own end, being prone to Lust, and wholly addicted to the satisfaction of his own Inordinate Will; he is so eagerly desirous of Temporal Pleasures, that he does not distinguish between those that are Lawful, and those that are absolutely Sinful, so that he may fulfil his sensual desires. When a man does any thing merely to enjoy his pleasure, and having a perfect knowledge that what he does is contrary to the Law of God, yet nevertheless gives way to his inclinations; this is said to be done obstinately or wilfully.  Mast. 
But what is that which thou callest Imprudence?  Sch. 
Of this I may rightly say there are two kinds. One consists in the fact or thing done; as if a man being ignorant that such a thing is unlawful to be done, undertakes to do it because he thought that the doing of it was lawful; For who can understand his Errors? The other is, when any man through Incogitancy or want of Consideration gives up himself to affect such things, which are not in their own nature exceeding wicked; but yet it is a part of Virtue to abstain from them. Of this kind are the desires to commit a sin, the speaking of idle words, the taking of too much pleasure in things lawful, and the like; for all these do as it were make a man abashed at the thought of God his Creator, so that he cannot with any intention apply his mind to the Contemplation of him, nor yield unto him that Worship and Reverence which he requires. Their nature and tendency are such, that they insensibly bring a man to a Habit of wickedness, and involve him in these seven Vices which God hates and abominates, and which cast a man down from the state of a sound mind, and at once deprive him of Life in this World, and in the World to come.  Mast. 
What are these seven abominable Vices?  Sch. 
These are as it were seven Bodies of the Tree of Perverseness or Iniquity, grown up to a great height, from whose Branches all sorts of wickedness spring forth. And indeed in the beginning they seem to be light and of little moment, that a man should have any great care to avoid them; but afterward they most grieucusly oppress a man that yields obedience unto them, and such is their horrid force, that it can hardly be, but that he whom they have once depraved becomes incorrigible, for they slain the Soul with the deepest Tincture of Impiety. Wherefore whosoever too keep his mind in a good temper, must with all diligence endeavour to avoid those vices, Sloth, Pride, Gluttony, Lust, or the inordinate desire of Corporeal Pleasures, Anger, or the desire of Revenge, Covetousness, Envy; to which some vices the Prophets attributed seven other names, to wit these, Evil, Uncircumcised, Unclean, Enemy, the Stumbling Block. &c.  Mast. 
Those things which thou hast now spoken of need some explication; wherefore declare the force and nature of every one of these seven vices, and show how those Names which thou laidst down but now, do answer to those Names or Appellations which the Prophets impesed on the same Vices.  Sch. 
Sloth is a vice which so affects a man, that wholly neglecting his duty to keep his Mind in a right temper, he sits idle and careless, and turns his thoguhts to vain frivolous Objects, from meditating on the Law of God, from observing his Precepts, and doing the works which he enjoins us unto. This is the Fountain of all Vices, and therefore it is called Evil. For this is the meaning of that passage in the Law, Gen. 8.21. The imagination of man's heart is evil from his youth. Such a Creature is Man, he would rather give up himself to idleness, than take any pains to render his Nature perfect and accomplished, neither does he rightly understand wherein the Perfection and Accomplishment of his Mind does consist. And that man is possessed with this vice, who loves to be perpetually playing at Dice or Cards, or to be at some other sport; for this does not contribute any thing to the advantage of the Commonwealth. Whereas a man's Life is not given him but for this end, that he may spend it in mediating day and night on the Law of God, and in the Exercise of Charity, or in Merchandizing, or in the management of some Mechanic Art, or in doing some other work which may conduce to the Conservation of the World. A Gamester therefore is in the number of those men, which are not fit to bear to Office of a Judge.  
Pride is a Kingdom without a Diadem; thou mayst see a man carrying himself in a lofty manner, as if it were beneath him to hear, or see or take any notice of what is said or done in his presence. But why should Man arrogate so much to himself, who shall one day be turned into Worms and Corruption, who fadeth like a Flower, and like Smoke vanisheth away? Therefore the man that is possessed with this vice is called Uncircumcised. Hence is that of the Law, Deut. 10.16. Circumcise the foreskin of your heart. At first Pride stirs up Hatred; all men reject and abhor it, for there may be some suitableness or agreement with other things, but with Pride it is impossible there should be any. From dislike or hatred it comes to pass that men relinquish Society, and keep themselves at a distance from one another, and from hence proceeds ruin and desolation. By this it is manifest, that a proud man is the destruction of a Body Politic, and the disorder of the World. If a proud man be so odious to us here below, sure he is much more odious to the blessed Spirits above; for whosoever is abhorred of all other men, God also is displeased with him.  
He is said to be a Glutton, in whom there is an insatiable desire of Feasting, that the later Feasts may be more sumptuous than the former; for it is a vehment desire or longing in the bowels of wicked men, who have frequently such Speeches as this in their mouths, Let us eat and drink, for to morrow weshall die; for they live to eat, not eat to live. In the mean time the Belly of such wicked persons is extreme needy; for not one of them when he goes out of this world, has obtained the half part of the things he had desired and longed for. Such a man is called unclean; for in as much as we read Psal. 51.12. Create in me a clean heart, O God, 'tis manifest that there is something unclean. But this vice is as it were a stream of filthiness, from whence Pollutions continually flow. This overwhelms a man with all manner of Impurities.  
Now by Lust we are to understand an unbridled desire of Corporeal Pleasures; this is an extreme and exceeding great wickedness. 'Tis called Enemy, for those words may have some meaning that refers to this vice, Prov. 25.21. If thine Enemy be hungry, give him bread to eat; and if he be thirsty, give hive water to drink. For this wicked desire is a man's greatest Enemy; it brings death to his Soul, because it forces him to commit such horrid impieties, which enkindle the wrath of the Divine Majesty against him. A man given up to his Lust is hated of God; for God is holy, and all wantonness and impurity is an abomination unto him. This man is also hated of Men, for all have an Aversion to such a man, who has no regard of his own or others Honour and Reputation. These words may therefore be thus interpreted, If the ravenous Appetite of this Enemy should excite thee to wickedness, see thou satisfy him with the Bread of the Divine Law, and the Drink of true Repentance, and of the Fear of God; this way thou shalt heap coals of fire upon his head, and shalt receive an ample Reward. Briefly and pertinently spoke the wise men of old, If thou meetest with any lewd obscene fellow, constrain him to go with thee to the School which is appointed to expound the Divine Law. God will give thee a reward, who is most bountiful in his Gifts.  
Anger is a burning desire of revenge, whereby a man is as it were all in flames. This is called a Stumbling-block; for of this the Prophet spoke when he said, Isaiah 57.14. Take up the stumbling block out of the way of my people. The mind of a man that is enraged and full of Anger, runs violently upon that which is hurtful, and should be avoided as a Ship that is dashed upon a rock. If a man be not slow to anger, patiented, and long-suffering, he renders his own Life, and the lives of others, very miserable.  
Covetousness is a vast desire deeply fixed in the heart of heaping up Riches. This stands in opposition to Liberality as a hard rock in the heart of a Man; the rock yields not a drop of water, nor is moved out of its place by the violence of the winds; so a covetous man he hearkens not to those that advise him to relieve the necessities of the Poor, or to do any Office of Charity, that may tend in the least to his detriment. For he is of such a mind, that Riches are much more dear to him than his Soul and Body. And for this cause he is called a Stone. Hence it is that the Prophet speaks, I will take away the stony heart out of your flesh, and I will give you an heart of flesh, Ezech. 36.26.  
Envy is such an ill disposition of the Mind, whereby a man is so affected that he grieves for the Prosperity of others, and rejoiceth in their Calamity. Such a man is like a Basilisk, which horrid Monster breathes forth poison, whereas it gets nothing thereby. And a Basilisk sends forth from his eyes poison generated in its heart; so that the eyes of the envious man discover the flame that his Heart hath conceived.  
Lo these seven Trunks or full grown Bodies of Iniquity, which when thy Soul shall be all fastened unto, though it be through imprudence and ignorance of the mischievous nature of them; nevertheless thou shalt by little and little be drawn aside, so that thou shalt incur the guilt of the most horrid Impieties, and break that Silver Cord, and that Bond whereby Mortals are joined to the Immortal God; for so it is that one sin flows upon another.  
These vices do of themselves infect and poison the Soul, and at length they involve it in the guilt of those Impieties, which are the greatest abomination unto God. For as it is written Prov. 6.16. Six things doth the Lord hate, yea seven are an abomination unto him.  
By which words we may understand this, that whosoever hath his Soul possessed with those seven most horrid Vices which I have reckoned up, he will be induced to these six most abominable Impieties, which are so odious unto God, and to do those four primary Mischiefs, whose Cries for vengeance pierce the Heavens, till they deprive the guilty person of his Life both in this and in the other world.  Mast. 
What are those six most aboninable wickednesses or impieties, which are so odious unto God?  Sch. 
The first is, if a man shall most impudently take up such a conceit, that he shall attain Eternal Life, although he omit the performance of those Commandments, which God has absolutely and indispensably joined him unto. Another is this, If he distrust the Goodness and Mercy of God, and so conceits that now after he has committed so many crimes, there is no hope left for him, that the Divine Majesty has no hands to be stretched out to those that return into the Paths of Righteousness, that he has no compassion for those that have been heinously wicked. But if a man be guilty of all manner of wickedness, and with a broken Heart and contrite Spirit beg pardon of God, he will find him to be a God merciful and gracious, and easy to be entreated. For God desires not the death of a Sinner, but rather that he turn from the ways of Sin and Corruption, unto soundness and integrity of Life. Is there any of us that has been guilty of so many, so great, and so heinous Offences against God as Manasses was, who made it his business to inflame the wrath of God? but even of him we find it written 2 Chron. 33.13. And prayed unto him, and he was entreated of him, etc. The third is, when a man resists the truth known, and perceived fully that he may pour out his mind upon sin, and vanity and be wholly addicted to a licentious course of life. The fourth is, To envy another for the Gifts which God has bestowed on him, as Cain envied Abel because God had respect to his Offering.  Mast. 
But how does this kind of Envy differ from that which thou hast put in the number of the seven Vices, which are so abominated of God?  Sch. 
The difference is, that this Grief or Sickness of Mind does arise from the Observances of those Spiritual Advantages, which a man sees by the Divine Bounty to be conferred on others for their well-doing. Of this nature was the ill will of Cain against Abel; for when a man envies another in such manner, he has a foolish conceit that he comes not behind any one in good works, and yet he has not received the same reward with others, that so the Supreme Judge has respect of persons, he grieves that he has lived so well, and bends himself to the destruction of another, who is more beloved of God than himself. In this manner Saul envied David. But that Envy we have formerly spoken of, is the Grief which a man conceives when he sees another man grow Rich or Honourable, etc. And for the most part this kind of Envy falls upon the Spirits of Women, and persons of weak understanding; neither does it like this, urge a man to commit the most horrid wickedness.  Mast. 
I have heard thy distinction, and most hearty approve it; it remains that thou explain the other two most abominable impieties above mentioned.  Sch. 
The Fifth is, if any man remain stubbornly and pertinaciously in his own Opinion, even then when men in the highest Authority descent from him, he is every where called an Old Rebel. He deliver his own Sentiments to be followed by others; of this man we find it written Deut. 17.12. And the man that will do presumptuously. The Sixth is, For a man to be deliberate, and to be fixed in his resolution, that he will never repent, but that he will die in his sins.  Mast. 
But what are those four primary Mischiefs, which cry aloud unto God for vengeance?  Sch. 
The first is if one man kill another willingly and knowingly, for the Altar itself affords no safety to a Murderer; for it is written in the Law, Exod. 21.14. But if a man come presumptuously upon his neighbour, to slay him with guile, thou stalt take him from mine Altar that he may die. To the same effect is that spoken in the Law, Gen. 4.10. The voice of thy Brother's blood crieth unto me.  
The next is, to defile another man's bed, of which sin it is written Prov. 6.28, 29. Can one go upon hot coals, and his feet not be burnt? So he that goes in to his neighbour's wife. Whosoever toucheth her shall not be innocent.  
The third is, the oppressing of the Poor, the forcing the hungry and needy to weeping and wailing; concerning which thus speaks the Divine Oracle, Psal. 12.5. Now will I arise, saith the Lord.  
The fourth, to defraud the Hireling of his wages, for that is the same as to deject his Spirits, and make his heart to fail him. To this pertains that of the Law, Deut. 24.15. For he is poor, and setteth his heart upon it. He that is addicted to these horrible Crimes, and to these seven Vices which are so hated of God, he presently entangles himself in Rebellion, the third stock or complication of Iniquity; that is to say, he knows his Lords will, and of set purpose acts that which is most contrary unto it. There remains no safety, no hope for such a man; for what, how shall he escape, who when he understands what his Lord would have him to do, does the contrary with all his might? Surely his Lord's wrath shall burn against him; he will break a Rod of Iron over him; he will bring him into judgement, nor will he suffer him o go unpunished.  Mast. 
What, doth not Repentance profit a man that has been guilty of Rebellion, which proves a Sovereign Medicine for Impudence and Obstinacy?  
Sch. Doubtless there's great virtue and efficacy in Penitence, Affliction of Mind, Prayer, and Good Works; there's no Sin but what will be forgiven him that rightly performs these Duties, and the Hand of God is always stretched forth, to receive those who return into the Paths of Righteousness. But there is somewhat more required of him that is stained with the guilt of Rebellion, he must retain those excellent Advocates to plead for him, the continual Meditation of the Divine Law, and the most earnest study of Goodness and Righteousness, by whose help his Prayer and Penitence becomes acceptable to God. His Wickedness and Concupiscence keep him at a great distance from God, and hinder the access of his Prayers. Now he that will be cured of the Sickness of his Soul, should take the same course with him who labours under any Distemper of Body, for he goes to the Physician, of whom he may learn what he must do to recover his Health. In like manner he that is sick in his Soul, should apply himself to some wise man, that has the skill to show him how he may be cured. But sigh the Medicine of the Body is so prepared, that it is contrary to the nature of the Disease; it follows that the Physician of the Soul must also seek out such Remedies which resist the nature of Concupiscence, which is predominant in a diseased Soul.  Mast. 
Tell now, I pray thee, what are those Studies and Inclinations, which are opposed to those seven Bodies of Iniquity, which at first forth and flatter, but at length insult and domineer intolerably.  Sch. 
To Sloth is opposed Diligence, to Pride Humility, to Gluttony the Macerating of the Body by Fasting and Abstinence from delicate Meats, to Lust the despising of Sensual Pleasures, to Wrathfulness Lenity and Patience, and a certain kind of hardness of Sense, rendering it unapt to take Impressions from the sharpest Reproaches; to Covetousness Beneficence and Liberality, to Envy Benevolence or good will to all men. But now it is necessary that thou spend much time in bending thy mind with all thy force to that temper and disposition, which is most contrary to Lust, till a long continued practice shall apply thy mind to this side, and thou shalt perceive thy Physic works too much, and that thou art in a tendency to the other Extreme, and so thou must go back a little, and fix thyself in the laudable Mean which lies betwixt two Extremes, by the advice and persuasion of that wise man, whom thou shalt make choice of to be thy Spiritual Guide and Instructor.  Mast. 
Is there any thing besides those several things which thou hast now reckoned up necessary for our assistance in combating our Enemy. Concupiscence, which is always burning and urging us to commit wickednese?  Sch. 
Yes surely, it is necessary that the Mercy and Grace of God help and strengthen us, and deliver our Souls from the power of Hell, which will be ever present with us, if we pour out our Prayers unto God with our whole Hearts, and give up ourselves entirely to the study of true Virtue and Godliness; for God draws nigh unto them who call upon him, and he never denies his Assistance to those whose Endeavours are good and upright. Thus he will give Fortitude to resists Sloth and Idleness, he will endue us with the Fear of his Infinite Majesty to subdue our Pride, he will give us Temperance in opposition to Gluttony, a wise and solid Mind in opposition to Lust, a sound Judgement and Knowledge of the proper use of Riches in opposition to Covetousness, universal Kindness in opposition to Envy. Moreover, he will fill us with the fruit of those Virtues, which at once delights the Soul, cherishes the Limbs, yea and heals with its Balm every Malady of the Body, so it will come to pass, that we shall enjoy great peace and tranquillity, and even in this Life we shall have some fore-taste of the pleasures of the World to come; and after Death we shall be advanced to the high and Illustrious Dignity of Holy Men, and together with them shall live for ever in Paradise, in the full enjoyment of all manner of Delights and Satisfactions.  Mast. 
But I pray thee, what is that so sweet and pleasant fruit?  Sch. 
Love, Joy, Peace, Diligence, Innocence, Chastity, Continence, Sanctity, Meekness, and that Fear of God which arises from the knowledge of the Excellency of the Creation, and the observance of the Divine Wisdom in governing the World; and also true Piety and Devotion, and finally the Inspiration of the Divine Spirit. For when we shall be taken off from the Wine of the Earth, and from all obscene pleasures, than God will communicate his secret unto us, and that Power which will bring the Heart into an excellent frame, and at once illustrate Delights, satisfy the three parts or faculties of the Soul, and will impart unto us those three Gifts, which are the root and principle of the Persuasion, or lively sense of the Truth, and the foundation of the Law; from whence it comes to pass, that even whilst we are enclosed in this earthly, obscure, darksome Body, we behold the heavenly light; neither do we like those that are blind and walk in darkness.  Mast. 
The words thou hast spoken need some explication; and first what are those three parts of the Soul?  Sch. 
Wit or Understanding, Will, and Memory.  Mast. 
But which are those three Gifts on which the persuasion or lively sense of the truth depends?  Sch. 
Faith, Hope, and Charity, of which I spoke but now.  Mast. 
But what? is it of any moment whether a man apprehend those things as thou dost now, my dear Scholar, only by what he hath heard, or whether he have a clear knowledge and comprehension of them, after those three Gifts are communicated to the Soul, which thou spokest of but now?  Sch. 
I am not able to give an Answer to this Question, for a Blind man cannot judge of Light; but I am of this mind, that the knowledge of these things which are certain, and grounded upon experience, is far more excellent that that which is only gotten by hearing them discoursed of: Even so as if it should be said to any one, Believe that there are an hundred Pieces of Gold in that Purse, which thou art not permitted to see or touch, but they are provided for thy use, to supply thy necessities; he should not be so well dealt with, as if it were granted to him that he should see the Money, and take out part of it for his present occasions, and look upon it, and make use of it at his pleasure; for then indeed he would have a certain knowledge that the Money was laid up for his use. Wherefore I apply myself to you, most wise and learned Sir, that I may be directed by your Precepts and Instructions, and may be well grounded in your Principles. Show me, I pray you, the right way how I may yield sincere obedience to the will of my Creator. Teach me how I may perceive the Infinite Excellency of my Creator, my King, and my God, so far as 'tis possible, for a Man born of a Woman, being of so weak understanding whilst he remains in this world, use your utmost endeavour that no sinful Affections, nor any defect of Knowledge, may call me back from those holy purposes and intentions, for I was born to this end, that I might persevere in the performance of them.  Mast. 
I pray God, by whose providence thou art come hither, to make thy coming prosperous unto thee; happy is the Woman that brought thee into the world. Surely thou wilt be a comfort to thy Parents; thy speech hath filled me with joy. And I doubt not but one day thou wilt make thyself an example of the highest virtue in Ephrata, and illuminate Judaea with thy Instructions. Now therefore I desire that thou wouldst hearken diligently to my words, and lay up my precepts in thy heart, and never departed from them; for if thou wilt give ear to me with all possible attention, I shall furnish thy mind with such counsels as shall most certainly conduct thee to the paths of true wisdom.  Sch. 
Speak, Sir, for thy Servant heareth. I have firmly resolved to observe your directions; I will keep my feet from every evil way, that I may follow your Instructions, for my Mind thirsteth most vehemently after your precepts. Do your endeavour then according to the uprightness of your heart, to bring me to that good way, where I may be quiet from fear of evil.  Mast. 
Mind this in the first place, my beloved Scholar, that the Fear of God is the root and principle of all Divine Notions and Doctrines; in which as in a large Treasury they are all virtually contained. But that he who has not this fear in his heart, is not fit to be admitted into those Schools that are appointed for the Exposition of the Divine Law, lest he add sin to sin. For so it is, that whosoever has the true fear and reverence of God, the doctrine of the Divine Law will be unto him as a wholesome Medicine. But on the contrary, to him that is void of this Godly Fear, it proves to be deadly poison; for such a man is more cruel than the wild Beasts, as one that abuses the knowledge of the Divine Law, and makes it the instrument of Malice and Deceit. Wherefore have a care that thou turn not from the right way, turn not to the right hand nor to the left, from the way of that fear we have mentioned, Deut. 6.18. Thou shalt fear the Lord thy God. Now in this point of the Law it is to be understood, that we must reverence the Disciples of wise men, for they will hold forth a Light to thy mind, they will bring thee up in the right way, and instruct thee how to perform every duty, according to the Rule of the Divine Law, which they will clearly expound unto thee. Secondly, learn this, of which I would have thee fully persuaded, Whosoever is approved of Men, has a good sign that he is acceptable to God; for he has the Fear of God before his eyes both in private and in public. Wherefore every man ought to devote himself to this Fear, and to behave himself so, that he may be beloved of all Men, and be the delight of his Brethren. Have a care that thou yield not such respect to any man, which may make thee to forsake the Truth; disregard all things in comparison of this, for God is holy, and his seal is Truth. Now whatsoever it shall please God the Creator to dispense unto thee, let that satisfy thee, whether it be little or much. Take this for certain, that he is the rich man who lives cheerfully, being always content with his own condition. But he that abounds with wealth, if he be often vexed and disturbed, and solicitous about the getting of more, he is in no wise to be accounted a rich man.  
Devote every action to the glory of God; let all things have reference to the honour of the Almighty Creator; by the continual changes and alterations incident to this life, be stirred up to the contemplation and acknowledgement of thy Creator, going, lying, rising. As for instance, when thou takest thy Meat, think with thyself that thy Meat is so prepared for thee by the infinite wisdom of God, that it has such a quality, that it is turned into the substance of thy body. When thou goest to bed, consider that it is by the Divine Bounty that we Mortals enjoy our sleep, which gives rest to our Bodies, and renews their strength, that we may be more able to perform the solemn Worship of God, and to do the works of our vocation. Reflect in like manner on the other Functions of the Body, for which be thankful and give glory to God. Thus whatsoever thou dost, thou oughtest to do it with reference to God, who will continually provide for thee, and prosper thee in all thy affairs; he will make all thy ways straight, he will keep thy feet from every path, that would lead thee aside to the right hand or to the left.  
Moreover, in all that thou coest, whether in public or in private, see thou most strictly and carefully observe the Laws of perfect Chastity and Modesty; for Wisdom always accompanies those that are of a clean heart.  
Take heed to thyself, and use all diligence to avoid the company of wicked men, for every one is led by his Companion to vice or virtue, and God abominates all works of iniquity, and all vicious persons. Have a care therefore that thou never join thyself in counsel with such men, nor tread in their steps, whose feet are swift to do mischief. And be confident of this, that if thou hast any familiar intimate conversation with them, although thou dost not imitate their practices; nevertheless God will disappoint thy undertake, and both the Love and Holy Fear of the Divine Majesty will at once slide out of thine heart, and all thy ways shall be full of wind and turn, and inexplicable difficulties. Fly from sin, avoid all vice and impurity, and whatsoever has any appearance thereof. Be vigilant and circumspect continually, that thou mayest not fall under the suspicion of any abominable practice. Study to oblige every man, and be not backward to those that stand in need of thy help, according to thy power, so that thou do nothing contrary to the Law of God. For if it come to pass that any man, thy Father, thy Mother, thy Teacher or Instructor, yea thy Prince, though he be the most potent Monarch in the world, should command thee to do any thing contrary to the Law of God, do not obey him, not give ear unto his words; let not the Authority of any man prevail with thee as much as the Divine Majesty. But let the Power of God and his dreadful Tribunal beget in thee far greater terror, than the Edicts or fierce Threaten of any King. If thou shalt lead thy life according to these precepts, God will meet with thy expectations, and defend thee from the snare that any one has laid for thee, and from every evil accident: thou shalt overthrow great and strong Lions, Serpents, and Dragons thou shalt tread under thy feet, and be delivered from all dangers. Now because thou art so desirous to perceive the secrets of the Divine Law, see thou come every day to my House; I will not grudge to instruct thee all the day long, how thou mayest attain to the perfection of true Virtue and Godliness. Go to then my Son, prepare all the faculties of thy Soul, and from the bottom of thy heart with the most ardent devotion pray unto God, that he would open unto thee the Gates of Knowledge and Wisdom. Get the knowledge get the knowledfe of God; this is the only thing in which thou mayst glory if thou wilt glory in any thing, Fear God and keep his Commandments, for this is the whole Duty of Man.  
FINIS.