Of devotion By J. S.
         Sergeant, John, 1622-1707.
      
       
         
           1678
        
      
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             Of devotion By J. S.
             Sergeant, John, 1622-1707.
          
           [20], 158 p.
           
             s.n.],
             [London :
             Printed in the year, 1678.
          
           
             J.S. = John Sergeant (attribution from Wing).
             Reproduction of the original in the Bodleian Library, Oxford.
          
        
      
    
     
       
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         eng
      
       
         
           Prayer -- Early works to 1800.
           Devotional literature -- Early works to 1800.
        
      
    
     
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           OF
           DEVOTION
           .
        
         
           By
           
             J.
             S.
          
           
        
         
           Printed
           in
           the
           Year
           ,
           1678.
           
        
      
       
         
         
         
           TO
           THE
           Right
           Honourable
           THE
           COUNTESS
           OF
           KINNOVL
           .
        
         
           
             MADAM
             ,
          
        
         
           IT
           was
           the
           pressing
           Desire
           of
           Your
           Pious
           Heart
           ,
           which
           inspir'd
           me
           with
           a
           Will
           to
           satisfy
           your
           Christian
           Enquiry
           what
           true
           Devotion
           was
           ,
           and
           to
           write
           this
           Piece
           .
           A
           laudable
           Ambition
           to
           dress
           up
           Your
           Soul
           in
           
           such
           a
           manner
           ,
           as
           it
           might
           look
           Beautifully
           in
           the
           Eye
           of
           Heaven
           ,
           made
           You
           strain
           towards
           th'
           Attainment
           of
           It
           ;
           but
           Your
           acute
           Understanding
           did
           not
           so
           easily
           find
           out
           its
           certain
           Idea
           ,
           nor
           discover
           clearly
           what
           was
           it's
           proper
           Nature
           .
           You
           were
           too
           Wise
           ,
           to
           think
           it
           consisted
           in
           Light
           Bigotteries
           ;
           and
           those
           Affections
           which
           were
           built
           up
           from
           Solid
           Truths
           ,
           were
           apt
           to
           seem
           too
           Learned
           ,
           and
           too
           Rigid
           for
           that
           flexible
           and
           Soul-melting
           Disposition
           .
           Manly
           Thoughts
           appear'd
           too
           Stiff
           ,
           Childish
           ones
           too
           Weak
           to
           compound
           it
           ;
           and
           it
           bred
           in
           Your
           Ladyship
           no
           small
           Difficulty
           ,
           to
           hit
           the
           Golden
           Mean
           between
           flying
           Fancies
           ,
           
           and
           low
           Dulness
           .
           Nay
           ,
           You
           scarce
           knew
           Her
           when
           she
           was
           high
           in
           Your Self
           ;
           and
           were
           loath
           ,
           out
           of
           a
           Humble
           Errour
           ,
           to
           think
           the
           prompt
           Flights
           of
           Your
           Spirit
           could
           consist
           with
           the
           Heaviness
           or
           Distractedness
           of
           Imagination
           .
        
         
           Your
           Ladyship
           might
           have
           discover'd
           Her
           nearer
           hand
           ,
           and
           better
           exprest
           than
           I
           can
           do
           it
           here
           ,
           in
           the
           Exemplary
           Life
           and
           Conversation
           of
           the
           Earl
           of
           Kinnoul
           ,
           Your
           every-way
           most
           Worthy
           Husband
           .
           What
           Virtue
           was
           there
           which
           ,
           when
           occasion
           presented
           ,
           he
           did
           not
           readily
           Execute
           ?
           What
           Duty
           ,
           either
           to
           God
           or
           his
           Neighbour
           ,
           
           which
           through
           the
           whole
           Course
           of
           his
           Life
           he
           was
           known
           to
           neglect
           ?
           His
           Piety
           was
           steady
           and
           fervent
           ;
           his
           Deportment
           Noble
           and
           Affable
           ;
           his
           calm
           Reason
           ,
           fixt
           by
           Christian
           Principles
           ,
           was
           never
           shaken
           or
           mov'd
           from
           it's
           just
           Level
           ,
           by
           the
           Whirlwinds
           of
           Passion
           ,
           which
           toss
           the
           Generality
           ,
           and
           shipwrack
           such
           vast
           Multitudes
           .
           His
           Disregard
           of
           the
           World
           was
           Admirable
           ;
           or
           rather
           ,
           (
           to
           speak
           more
           properly
           for
           one
           of
           his
           Rank
           )
           his
           
             just
             Regard
          
           of
           it
           ;
           esteeming
           it
           ,
           and
           behaving
           himself
           as
           if
           he
           esteem'd
           it
           ,
           to
           be
           what
           truly
           it
           is
           ,
           a
           Stage
           so
           to
           act
           our
           respective
           Parts
           on
           ,
           as
           to
           please
           the
           Great
           King
           of
           
           Heaven
           ,
           and
           his
           Glorious
           Court
           ,
           our
           Spectators
           .
           None
           of
           it's
           gay
           Follies
           affected
           him
           ;
           no
           Bribe
           ,
           either
           of
           Honour
           ,
           Profit
           ,
           or
           Pleasure
           ,
           had
           ever
           the
           Power
           to
           warp
           him
           .
           Nor
           had
           Dulness
           the
           least
           share
           in
           this
           unmoved
           Temper
           of
           his
           Mind
           :
           His
           Wit
           was
           piercing
           ,
           and
           wanted
           nothing
           but
           the
           rambling
           Part
           of
           it
           ,
           which
           shoots
           Bolts
           at
           Rovers
           .
           Nor
           was
           his
           Judgment
           less
           solid
           :
           though
           he
           had
           not
           the
           Vanity
           to
           blaze
           either
           ,
           or
           discover
           them
           without
           precise
           Necessity
           ;
           and
           ,
           I
           can
           speak
           by
           Experience
           ,
           not
           very
           many
           ,
           even
           of
           those
           who
           make
           a
           Profession
           of
           Knowledge
           ,
           understood
           better
           either
           the
           Grounds
           of
           our
           Faith
           ,
           
           or
           the
           Reasons
           why
           we
           ought
           to
           be
           Virtuous
           ;
           I
           mean
           ,
           the
           Proportion
           the
           Means
           has
           to
           the
           End
           ,
           Grace
           to
           Glory
           ,
           or
           a
           well-led
           Life
           here
           ,
           to
           the
           Attainment
           of
           Eternal
           Bliss
           hereafter
           .
           No
           wonder
           then
           ,
           he
           clos'd
           so
           Pious
           a
           Race
           with
           so
           Happy
           an
           End
           ,
           and
           look't
           upon
           Death
           as
           the
           Treshold
           to
           Heaven
           .
           May
           we
           not
           say
           ,
           Madam
           ,
           That
           the
           Remembrance
           of
           his
           Life
           and
           Death
           ,
           as
           from
           some
           Luminary
           plac't
           in
           a
           Higher
           Sphere
           ,
           sends
           down
           their
           Influence
           upon
           Your Self
           ;
           prompting
           You
           powerfully
           with
           like
           Steps
           ,
           to
           follow
           such
           a
           Leader
           .
           Whoever
           considers
           the
           strictest
           severity
           of
           Your
           Widdow-state
           ,
           the
           
           total
           Application
           of
           Your
           Mind
           to
           Devotion
           ,
           and
           Your
           earnest
           straining
           towards
           Heaven
           with
           all
           the
           Powers
           of
           Your
           Soul
           ,
           will
           discern
           You
           proceed
           as
           if
           You
           made
           account
           the
           Better
           Half
           of
           Your Self
           were
           there
           already
           .
           But
           ,
           I
           must
           remember
           Madam
           ,
           You
           are
           yet
           alive
           ,
           and
           ,
           in
           that
           Circumstance
           ,
           just
           Praises
           are
           liable
           to
           be
           esteem'd
           Flattery
           .
           The
           rest
           I
           ow'd
           to
           the
           Memory
           of
           Your
           dear
           Lord
           ;
           and
           to
           my
           own
           Duty
           ,
           not
           to
           let
           so
           great
           an
           Example
           of
           exactest
           Virtue
           ,
           in
           a
           Person
           of
           so
           high
           a
           Rank
           ,
           especially
           clouded
           by
           his
           own
           sober
           Modesty
           ,
           and
           silent
           Humility
           ,
           be
           lost
           to
           us
           for
           want
           of
           proposing
           it
           to
           the
           World.
           
        
         
         
           To
           return
           then
           to
           my
           Matter
           :
           Your
           Ladyship
           might
           ,
           I
           say
           ,
           have
           found
           a
           Living
           Character
           of
           Devotion
           nearer
           hand
           ,
           and
           have
           sav'd
           me
           all
           this
           Labour
           ;
           and
           you
           already
           saw
           all
           was
           Virtuous
           ,
           all
           was
           Saintly
           throughout
           the
           whole
           Course
           of
           his
           Life
           .
           But
           it
           was
           the
           exact
           Knowledge
           of
           what
           Devotion
           was
           ,
           as
           distinguish
           't
           from
           the
           Common
           Natures
           of
           Virtue
           and
           Goodness
           ,
           which
           You
           aim'd
           at
           :
           For
           ,
           You
           had
           observ'd
           ,
           that
           many
           were
           held
           Virtuous
           and
           Good
           Persons
           ,
           who
           were
           not
           esteem'd
           Devout
           ;
           and
           that
           this
           Word
           Devotion
           had
           something
           in
           it's
           Notion
           particularly
           Excellent
           ,
           not
           found
           in
           the
           other
           .
           
           This
           Excellency
           Your
           Ladyship
           aspir'd
           to
           ;
           and
           therefore
           ,
           You
           wisely
           desir'd
           in
           the
           first
           place
           ,
           to
           gain
           a
           clear
           Discernment
           of
           what
           it
           was
           ,
           and
           in
           what
           it
           consisted
           ,
           as
           singled
           from
           other
           common
           Considerations
           ,
           belonging
           to
           Goodness
           ,
           which
           often
           run
           mixt
           with
           it
           .
        
         
           Hence
           ,
           I
           became
           oblig'd
           both
           to
           decypher
           Devotion
           ,
           and
           dissect
           Her
           ;
           and
           not
           only
           so
           to
           delineate
           Her
           Nature
           that
           it
           might
           be
           particularly
           known
           ,
           but
           ,
           by
           dividing
           her
           into
           her
           several
           kinds
           ,
           and
           treating
           at
           large
           of
           her
           Chief
           Act
           ,
           Prayer
           ,
           to
           acquaint
           You
           more
           perfectly
           with
           her
           Composition
           .
           
           In
           a
           word
           ,
           You
           have
           here
           at
           once
           my
           Obedience
           ,
           and
           Your
           own
           Duty
           ;
           and
           that
           it
           may
           benefit
           Your
           Soul
           towards
           it's
           Improvement
           in
           Knowing
           Virtue
           ,
           shall
           be
           the
           daily
           Prayer
           of
           ,
        
         
           
             Madam
             ,
          
           
             Your
             Ladyship
             's
             most
             Devoted
             ,
             and
             most
             Obedient
             Servant
             ,
             
               I.
               S.
            
             
          
        
      
       
         
         
           THE
           PREFACE
           TO
           THE
           READER
           .
        
         
           THough
           this
           Treatise
           bears
           the
           Title
           
             (
             Of
             Devotion
             )
          
           ,
           yet
           I
           hope
           ,
           it
           will
           not
           be
           expected
           ,
           it
           should
           be
           either
           made
           up
           of
           Set-Forms
           of
           Prayer
           ,
           or
           be
           as
           easy
           as
           Prayers
           use
           and
           ought
           to
           be
           :
           I
           have
           already
           declar'd
           ,
           that
           the
           Intention
           of
           writing
           it
           ,
           was
           to
           settle
           exactly
           the
           Nature
           and
           Notion
           of
           Devotion
           ;
           which
           kind
           of
           Discourses
           ,
           having
           for
           their
           Subject
           the
           Ground-work
           of
           the
           Matter
           they
           treat
           of
           ,
           cannot
           possibly
           ly
           so
           open
           to
           a
           Common
           View
           ,
           as
           those
           that
           concern
           the
           Superstructures
           ,
           built
           upon
           them
           .
           Yet
           ,
           I
           hope
           ,
           there
           will
           be
           little
           found
           
           here
           ,
           which
           may
           not
           be
           easily
           render'd
           Intelligible
           to
           any
           attentive
           Reader
           ,
           who
           will
           think
           those
           Knowledges
           which
           advance
           his
           Soul
           ,
           worth
           the
           pains
           of
           a
           serious
           Endeavour
           to
           purchase
           them
           :
           I
           am
           sure
           ,
           none
           of
           it
           is
           disproportion'd
           to
           the
           Understanding
           of
           that
           
             Noble
             Personage
          
           ,
           for
           whom
           ,
           as
           a
           private
           Paper
           ,
           I
           first
           writ
           it
           :
           If
           all
           Readers
           be
           not
           such
           ,
           I
           heartily
           wish
           they
           were
           ;
           and
           endeavour
           ,
           as
           well
           as
           I
           can
           ,
           they
           should
           be
           so
           ,
           by
           yeilding
           to
           the
           Sollicitation
           of
           Friends
           ,
           to
           expose
           this
           Treatise
           to
           be
           Printed
           .
           No
           small
           Kindness
           from
           me
           ,
           considering
           the
           Common
           Apprehension
           ,
           that
           a
           Resolution
           is
           already
           taken
           and
           fixt
           by
           some
           ,
           to
           find
           fault
           with
           all
           I
           have
           writ
           ,
           or
           shall
           write
           :
           I
           beseech
           God
           ,
           to
           send
           them
           more
           Charity
           ,
           and
           me
           Patience
           !
        
         
           It
           may
           be
           ask't
           ,
           Why
           such
           high
           Subjects
           should
           be
           writ
           in
           English
           ?
           I
           answer
           ,
           Because
           very
           many
           who
           understand
           not
           Latin
           ,
           may
           be
           capable
           
           of
           comprehending
           good
           Sense
           ,
           and
           concern'd
           ,
           too
           ,
           to
           receive
           thorow-Information
           in
           such
           Subjects
           .
           Nor
           do
           I
           think
           any
           thing
           here
           unintelligible
           by
           the
           Generality
           ,
           were
           there
           the
           same
           Application
           of
           mind
           us'd
           to
           improve
           Spirituality
           ,
           as
           is
           employ'd
           in
           acquiring
           Temporal
           Things
           .
           I
           could
           also
           avail
           my self
           ,
           of
           the
           Example
           of
           a
           Neighbouring
           Nation
           ,
           which
           puts
           even
           those
           Authors
           that
           treat
           deepest
           Points
           (
           Fathers
           amongst
           the
           rest
           )
           into
           the
           common
           Language
           of
           the
           Country
           .
        
         
           As
           for
           the
           Manner
           I
           observe
           in
           handling
           my
           Matter
           ,
           I
           guide
           my self
           much
           by
           the
           Experience
           I
           have
           of
           what
           is
           needful
           for
           the
           Tempers
           of
           divers
           Spirits
           :
           I
           observe
           some
           exceeding
           Scrupulous
           they
           are
           not
           Devout
           ;
           and
           yet
           ,
           they
           not
           only
           intend
           ,
           but
           strain
           with
           all
           their
           Powers
           to
           be
           so
           .
           Lest
           such
           well-meaning
           Souls
           ,
           conscious
           to
           themselves
           they
           do
           their
           utmost
           ;
           and
           yet
           ,
           fearing
           
           they
           fall
           short
           of
           the
           Duty
           they
           aim
           at
           ,
           should
           (
           as
           there
           is
           danger
           )
           lose
           their
           Hope
           ;
           I
           endeavour
           to
           up-hold
           it
           ,
           by
           showing
           them
           ,
           that
           an
           Intention
           firmly
           bent
           to
           God's
           Service
           ,
           cannot
           fail
           of
           rendering
           them
           truly
           Devout
           .
           Others
           ,
           conceit
           they
           want
           Knowledge
           requisit
           to
           attain
           it
           ;
           wherefore
           ,
           to
           humble
           the
           Pride
           of
           Humane
           Wit
           ,
           and
           comfort
           their
           honest
           Simplicity
           ,
           I
           show
           how
           their
           frequent
           Application
           to
           pious
           Duties
           ,
           joyn'd
           with
           a
           sincere
           Well-meaning
           ,
           goes
           beyond
           all
           the
           high
           Knowledges
           of
           the
           acutest
           Understandings
           ,
           if
           the
           Will
           be
           never
           so
           little
           less
           Perfect
           .
           Others
           ,
           are
           to
           seek
           in
           the
           Means
           to
           attain
           Devotion
           ;
           which
           ,
           therefore
           ,
           I
           propose
           sutably
           to
           every
           ones
           respective
           Pitch
           .
           Lastly
           ,
           I
           have
           observed
           many
           either
           neglecting
           totally
           ,
           or
           less
           using
           Prayer
           ;
           and
           that
           too
           ,
           but
           faintly
           ,
           out
           of
           an
           Apprehension
           ,
           grounded
           on
           an
           Ill-principled
           Humility
           ,
           that
           they
           deserve
           
           not
           to
           be
           heard
           ;
           and
           so
           ,
           all
           they
           do
           in
           that
           kind
           ,
           is
           in
           vain
           ;
           as
           was
           once
           S.
           
           Teresa's
           Case
           ,
           which
           she
           afterwards
           so
           feelingly
           bewail'd
           in
           her self
           ,
           and
           of
           which
           she
           so
           Charitably
           fore-warn'd
           others
           .
           Such
           Persons
           ,
           therefore
           ,
           I
           strive
           to
           encourage
           ,
           by
           laying
           open
           the
           Excellency
           and
           Utility
           of
           Prayer
           ;
           and
           how
           Connaturally
           Prayer
           for
           our
           true
           Good
           ,
           Virtue
           ,
           is
           the
           immediate
           Disposition
           to
           attain
           it
           ;
           and
           so
           ,
           is
           the
           very
           thing
           that
           renders
           us
           worthy
           to
           be
           heard
           .
           At
           once
           letting
           them
           see
           ,
           that
           no
           Address
           to
           our
           infinitly
           bountiful
           Lord
           ,
           can
           be
           put
           up
           in
           vain
           :
           and
           also
           ,
           thence
           exhorting
           them
           to
           that
           Devout
           Importunity
           and
           struggling
           with
           Heaven
           ,
           so
           much
           recommended
           by
           our
           Saviour
           ;
           which
           by
           the
           constant
           and
           ordinary
           Course
           of
           Supernatural
           Causes
           ,
           lay'd
           by
           Providence
           ,
           cannot
           fail
           of
           obtaining
           the
           Blessing
           pray'd
           for
           .
           And
           is
           so
           far
           from
           injuring
           Faith
           ,
           or
           abating
           its
           
           Efficacy
           ,
           that
           it
           exceedingly
           comforts
           and
           strengthens
           it
           ,
           by
           letting
           us
           see
           how
           certainly
           God
           ,
           unchang'd
           in
           Himself
           ,
           performs
           his
           Promises
           to
           those
           who
           use
           the
           Means
           he
           has
           laid
           ,
           and
           commanded
           to
           be
           us'd
           ,
           to
           Effect
           those
           happy
           Changes
           in
           Us.
           
        
         
           Hence
           ,
           't
           is
           very
           easy
           to
           remark
           ,
           that
           in
           this
           Treatise
           ,
           I
           meddle
           not
           with
           the
           Efficaciousness
           of
           Prayer
           for
           others
           ,
           nor
           with
           other
           stranger
           Effects
           of
           it
           ,
           (
           nay
           ,
           somtimes
           ,
           even
           miraculous
           Ones
           )
           which
           ,
           by
           means
           of
           a
           firm
           Faith
           ,
           and
           Relyance
           on
           God
           ,
           are
           brought
           to
           pass
           .
           Nor
           ,
           lastly
           ,
           do
           I
           Treat
           of
           Prayer
           (
           or
           Devotion
           )
           as
           they
           depend
           on
           God
           '
           s
           Grace
           ,
           or
           the
           secret
           Workings
           of
           the
           Holy-Ghost
           ,
           (
           as
           I
           hint
           also
           in
           the
           Treatise
           it self
           ,
           
             p.
             60.
          
           )
           ;
           which
           I
           from
           my
           Heart
           acknowledge
           to
           give
           us
           Ability
           to
           begin
           ,
           continue
           ,
           and
           consummate
           both
           Prayer
           ,
           and
           every
           good
           Act
           that
           is
           Supernatural
           :
           Though
           an
           imbitter'd
           Adversary
           of
           mine
           ,
           will
           needs
           
           throw
           that
           Scandal
           upon
           me
           ,
           to
           deny
           it
           .
           What
           I
           concern
           my self
           with
           ,
           is
           that
           part
           of
           our
           Christian
           Actions
           ,
           or
           that
           Co-operation
           of
           ours
           with
           God's
           Grace
           ,
           that
           stands
           under
           our
           Endeavours
           ,
           which
           I
           strive
           through
           the
           Whole
           ,
           to
           encourage
           ;
           and
           particularly
           in
           discoursing
           of
           Prayer
           ,
           I
           meddle
           only
           with
           those
           Effects
           of
           it
           ,
           which
           are
           the
           ordinary
           and
           necessary
           Consequents
           of
           a
           fervent
           and
           constant
           Address
           to
           God
           for
           our
           Soul
           's
           true
           Good
           ,
           Virtue
           .
        
         
           In
           a
           word
           ,
           There
           are
           many
           and
           various
           Tempers
           of
           Spirits
           in
           Gods
           Church
           ;
           amongst
           which
           ,
           my
           Experience
           ,
           as
           well
           as
           Reason
           tells
           me
           ,
           there
           are
           not
           a
           few
           so
           Naturally
           Speculative
           ,
           and
           given
           to
           look
           into
           the
           Reasons
           and
           Grounds
           of
           Things
           ,
           that
           they
           find
           most
           comfort
           ,
           and
           improvement
           in
           these
           Discourses
           that
           go
           to
           the
           Bottom
           ,
           and
           give
           an
           account
           of
           Them
           from
           their
           Principles
           .
           To
           such
           Persons
           as
           those
           ,
           I
           hope
           ,
           I
           
           may
           ,
           when
           call'd
           upon
           ,
           write
           ,
           agreeably
           to
           their
           Genius
           and
           Pitch
           ;
           not
           blaming
           ,
           but
           heartily
           applauding
           those
           pious
           Men
           ,
           who
           accommodate
           themselves
           to
           others
           .
           For
           ,
           as
           it
           is
           a
           great
           Weakness
           to
           imagin
           or
           expect
           that
           every
           manner
           of
           handling
           a
           Subject
           ,
           will
           sute
           with
           every
           Capacity
           ;
           so
           ,
           it
           is
           no
           less
           to
           conceit
           ,
           that
           any
           kind
           of
           Discoursing
           ,
           so
           it
           be
           True
           ,
           and
           agree
           with
           Christian
           Principles
           ,
           can
           be
           such
           as
           sutes
           with
           None
           .
        
      
    
     
       
         
         
           CHAP.
           I.
           
        
         
           Of
           Devotion
           in
           Common
           ,
           its
           Kinds
           ,
           and
           the
           Means
           to
           Attain
           it
           .
        
         
           
             SECT
             .
             I.
             
          
           
             Of
             the
             Nature
             of
             Devotion
             in
             Common
             .
          
           
             DEvotion
             is
             a
             word
             transplanted
             into
             our
             language
             from
             the
             Latin
             ,
             and
             derived
             from
             the
             primitive
             Vovere
             ,
             to
             Vow
             .
             It
             imports
             ,
             among
             the
             Heathens
             ,
             a
             steady
             and
             fixt
             Resolution
             ,
             or
             rather
             Ty
             ,
             
             obligatory
             ,
             but
             yet
             voluntary
             ;
             and
             that
             of
             unusual
             strength
             ;
             such
             as
             carried
             them
             to
             the
             most
             difficult
             actions
             .
             It
             keeps
             the
             same
             notion
             among
             Christians
             ,
             the
             Object
             only
             or
             Motive
             of
             the
             resolution
             changed
             .
             For
             ,
             whereas
             false
             Glory
             was
             heretofore
             the
             most
             dazling
             ,
             and
             most
             prized
             end
             of
             the
             actions
             of
             the
             Heathens
             ,
             and
             nothing
             was
             thought
             more
             glorious
             than
             to
             dy
             for
             their
             Country
             ;
             they
             were
             said
             Devoted
             who
             voluntarily
             ,
             in
             circumstances
             particularly
             remarkable
             ,
             threw
             themselves
             for
             its
             sake
             ,
             upon
             a
             certain
             death
             .
             So
             Codrus
             among
             the
             Athenians
             ,
             Curtius
             and
             the
             Decij
             among
             the
             Romans
             ,
             are
             remembred
             for
             Devoted
             to
             the
             service
             of
             their
             several
             Countries
             ;
             perhaps
             their
             resolutions
             having
             been
             confirm'd
             by
             some
             solemn
             Vow
             to
             their
             Idols
             .
             But
             ,
             since
             we
             came
             to
             be
             Instructed
             in
             the
             notion
             ,
             and
             inclin'd
             to
             the
             pursuit
             of
             true
             Glory
             and
             true
             
             Good
             ,
             Devotion
             has
             got
             another
             Object
             :
             and
             ,
             keeping
             the
             same
             Steadiness
             ,
             and
             Promptness
             and
             Strength
             in
             its
             notion
             as
             heretofore
             ,
             is
             apply'd
             only
             to
             the
             Service
             of
             God.
             It
             signifies
             ,
             then
             ,
             a
             resolution
             or
             addiction
             to
             the
             Service
             of
             God
             ;
             but
             strong
             and
             prompt
             :
             such
             as
             sets
             all
             the
             Powers
             of
             man
             efficaciously
             a
             work
             in
             all
             occasions
             that
             occur
             .
             It
             is
             not
             confin'd
             to
             any
             one
             kind
             :
             For
             ,
             we
             say
             ,
             a
             man
             gives
             Almes
             ,
             Fasts
             ,
             visits
             the
             Sick
             or
             Afflicted
             ,
             goes
             on
             Pilgrimage
             ,
             &c.
             out
             of
             Devotion
             ;
             that
             is
             ,
             exercises
             Devotion
             in
             all
             these
             Actions
             .
             But
             Prayer
             being
             the
             most
             ordinary
             and
             most
             frequent
             Act
             ,
             by
             which
             men
             use
             to
             serve
             God
             ,
             Devotion
             is
             most
             ordinarily
             understood
             of
             Prayer
             :
             and
             when
             we
             hear
             of
             a
             Devout
             man
             ,
             we
             generally
             apprehend
             a
             man
             who
             prayes
             frequently
             ,
             and
             well
             .
             For
             ,
             these
             two
             qualities
             enter
             too
             into
             the
             Notion
             of
             Devotion
             ;
             
             we
             not
             thinking
             him
             devout
             who
             prays
             but
             seldome
             ,
             or
             carelesly
             .
          
           
             §
             .
             2.
             
             By
             what
             has
             been
             said
             ,
             the
             Nature
             of
             Devotion
             may
             be
             understood
             ;
             and
             we
             may
             perceive
             it
             is
             a
             Quality
             ,
             or
             Disposition
             in
             Man
             ,
             strong
             and
             always
             efficacious
             ;
             which
             moves
             all
             his
             powers
             to
             act
             in
             the
             service
             of
             God
             ,
             ac-according
             to
             their
             several
             natures
             ,
             both
             with
             frequency
             and
             perfection
             .
          
           
             §
             .
             3.
             
             Hence
             may
             be
             gather'd
             ,
             First
             ,
             that
             Devotion
             is
             a
             disposition
             of
             the
             Will.
             For
             ,
             since
             no
             Power
             acts
             but
             as
             't
             is
             apply'd
             ,
             Devotion
             ,
             whose
             Nature
             't
             is
             to
             apply
             both
             the
             Understanding
             and
             all
             other
             Powers
             to
             Christian
             Action
             ,
             must
             needs
             belong
             properly
             to
             that
             Power
             which
             in
             man
             is
             the
             Principle
             of
             Action
             ,
             that
             is
             to
             the
             Will.
             
          
           
             §
             .
             4.
             
             Secondly
             ,
             that
             this
             state
             of
             Devotion
             ,
             being
             a
             constant
             bent
             
             and
             readiness
             to
             perform
             the
             best
             actions
             on
             the
             best
             manner
             ,
             is
             by
             consequence
             the
             
               best
               State
            
             the
             Will
             can
             possibly
             have
             in
             this
             World
             ;
             and
             next
             to
             the
             necessary
             and
             continual
             Conformity
             to
             the
             Divine
             Will
             ,
             which
             the
             Blessed
             have
             in
             Heaven
             .
          
           
             §
             .
             5.
             
             Thirdly
             ,
             that
             this
             Promptness
             to
             put
             both
             the
             Understanding
             in
             act
             as
             to
             Prayer
             ,
             and
             the
             other
             Powers
             as
             to
             Acts
             of
             Virtue
             ,
             as
             it
             is
             a
             Disposition
             of
             the
             will
             ,
             so
             it
             is
             to
             be
             lookt
             for
             in
             the
             Will
             alone
             ;
             and
             not
             in
             the
             Acts
             either
             of
             the
             Understanding
             it self
             (
             much
             less
             of
             the
             Fancy
             )
             or
             of
             any
             other
             of
             those
             Powers
             which
             Devotion
             is
             to
             set
             a
             work
             .
             Whence
             follows
             cleerly
             that
             ,
             though
             there
             happen
             never
             so
             much
             difficulty
             to
             elevate
             the
             mind
             actually
             ,
             or
             rather
             sensibly
             ,
             to
             God
             ;
             never
             so
             many
             Impediments
             ,
             nay
             even
             Incapacity
             to
             act
             feelingly
             ,
             or
             tenderly
             ;
             yet
             ,
             as
             long
             as
             the
             Will
             on
             her
             part
             preserves
             her
             
             self
             prompt
             to
             do
             all
             these
             ,
             and
             can
             truly
             say
             with
             King
             David
             ,
             
               Paratum
               cor
               meum
               Deus
               ,
               paratum
               cor
               meum
               ,
               My
               Heart
               is
               ready
               ,
               O
               my
               God
               ,
               my
               heart
               is
               ready
               ,
            
             there
             happens
             no
             loss
             ,
             nor
             so
             much
             as
             Diminution
             ,
             of
             interiour
             solid
             Devotion
             .
             The
             Fancy
             (
             without
             whose
             co-operation
             the
             understanding
             in
             this
             state
             cannot
             act
             )
             may
             be
             restiff
             and
             backward
             ;
             the
             inferiour
             Faculties
             lame
             and
             clogg'd
             ,
             whether
             through
             Impotency
             or
             ill
             Circumstances
             :
             But
             ,
             a
             pious
             Soul
             ought
             not
             in
             the
             least
             be
             discouraged
             at
             these
             Accidents
             ;
             (
             to
             which
             ,
             in
             the
             dependence
             the
             Soul
             has
             now
             upon
             the
             Body
             ,
             we
             were
             not
             Men
             if
             we
             were
             not
             subject
             ;
             )
             nor
             think
             her self
             a
             jot
             worse
             :
             For
             ,
             Devotion
             (
             as
             was
             said
             )
             is
             only
             in
             the
             Will
             ;
             and
             the
             Will
             is
             not
             at
             all
             the
             worse
             dispos'd
             ,
             because
             the
             Faculties
             ,
             with
             which
             she
             would
             work
             ,
             are
             indispos'd
             ,
             and
             cannot
             obey
             her
             ;
             no
             more
             than
             the
             Hand
             
             is
             lame
             ,
             because
             the
             Pen
             is
             bad
             ,
             and
             will
             not
             write
             .
          
           
             §
             .
             6.
             
             Fourthly
             ,
             That
             a
             Soul
             ,
             which
             has
             a
             ready
             Will
             to
             pray
             ,
             can
             never
             fail
             (
             though
             the
             Fancy
             be
             never
             so
             dull
             ,
             or
             out
             of
             order
             )
             to
             please
             God
             by
             praying
             ,
             or
             (
             which
             is
             all
             one
             )
             to
             have
             the
             Merit
             of
             Prayer
             .
             For
             ,
             all
             Merit
             ,
             or
             Actions
             that
             please
             God
             ,
             proceed
             properly
             from
             the
             Will
             ;
             whence
             a
             devout
             ,
             that
             is
             ,
             a
             hearty
             and
             ready
             Intention
             ,
             which
             is
             the
             best
             Act
             of
             the
             Will
             ,
             must
             needs
             be
             ,
             in
             a
             high
             and
             special
             manner
             ,
             Meritorious
             or
             Rewardable
             .
             Nay
             more
             ,
             a
             devout
             Soul
             ,
             intending
             and
             endeavouring
             to
             pray
             ,
             and
             standing
             bent
             that
             way
             ;
             that
             is
             ,
             keeping
             that
             Intention
             unalter'd
             ,
             and
             prosecuting
             her
             Endeavours
             as
             well
             as
             she
             can
             ,
             actually
             is
             in
             prayer
             ,
             or
             truly
             prays
             interiorly
             ;
             though
             ,
             for
             want
             of
             the
             Complyance
             of
             the
             Fancy
             ,
             or
             Inferior
             Part
             of
             the
             Soul
             ,
             (
             which
             onely
             
             in
             Acts
             of
             Prayer
             is
             sensible
             )
             she
             does
             not
             experience
             it
             even
             while
             she
             has
             it
             ;
             but
             ,
             rather
             suspects
             the
             contrary
             ;
             unless
             reflex
             Thoughts
             ,
             and
             rais'd
             above
             matter
             ,
             preserves
             her
             from
             being
             mistaken
             .
             Yet
             ,
             the
             thing
             is
             clear
             ,
             both
             by
             Reason
             ,
             and
             (
             when
             by
             reflexion
             we
             observe
             what
             passes
             )
             Experience
             too
             .
             For
             ,
             Prayer
             is
             nothing
             but
             an
             Elevation
             or
             Application
             of
             the
             Understanding
             to
             God
             ;
             and
             ,
             there
             can
             need
             no
             more
             to
             apply
             the
             Understanding
             interiorly
             to
             Objects
             already
             within
             her
             ,
             but
             the
             Will
             to
             do
             so
             .
             Now
             supposing
             ,
             as
             the
             case
             does
             ,
             the
             Will
             applying
             as
             far
             as
             she
             can
             the
             Understanding
             ,
             of
             necessity
             the
             Understanding
             must
             be
             apply'd
             interiorly
             ;
             that
             is
             ,
             Prayer
             is
             actually
             exercis'd
             .
             Again
             ,
             however
             outward
             Objects
             striking
             the
             Senses
             ,
             or
             inward
             Fancies
             irregularly
             stirr'd
             up
             and
             fluttering
             in
             a
             perpetual
             motion
             ,
             cause
             in
             a
             manner
             
             continual
             Distractions
             ;
             yet
             ,
             we
             may
             observe
             the
             Soul
             ,
             when
             by
             reflexion
             it
             comes
             to
             perceive
             them
             ,
             rejects
             those
             Distractions
             ,
             and
             reapplies
             it self
             (
             after
             that
             seeming
             dull
             manner
             ,
             which
             the
             Understanding
             ,
             un-assisted
             with
             serviceable
             Fancies
             ,
             can
             practise
             )
             to
             what
             it
             was
             employ'd
             about
             before
             .
             Nay
             ,
             there
             would
             be
             no
             such
             thing
             as
             Distraction
             in
             Prayer
             ,
             nothing
             for
             those
             Words
             to
             signifie
             ,
             in
             case
             the
             Understanding
             had
             not
             been
             acting
             about
             some
             other
             Object
             before
             ,
             and
             attending
             to
             it
             :
             The
             being
             diverted
             from
             which
             ,
             and
             attending
             to
             a
             new
             Object
             we
             call
             Distraction
             :
             and
             this
             former
             Object
             can
             be
             nothing
             ,
             but
             the
             Object
             of
             Prayer
             ,
             God.
             
          
           
             §
             .
             7.
             
             A
             parallel
             instance
             to
             this
             case
             is
             that
             of
             Saint
             Paul
             ,
             speaking
             of
             praying
             in
             an
             unknown
             Tongue
             .
             
               Nam
               si
               orem
               linguâ
               ,
               spiritus
               meus
               orat
               ,
               mens
               autem
               mea
               sine
               fructuest
               .
               
               For
               ,
               if
               I
               pray
               with
               my
               Tongue
               ,
               my
               Spirit
               prayeth
               ,
               but
               my
               Understanding
               is
               without
               Fruit
            
             ;
             that
             is
             ,
             he
             reaps
             not
             the
             Benefit
             of
             stirring
             up
             the
             Mind
             by
             new
             Motives
             or
             Discourses
             ,
             which
             those
             Prayers
             ,
             distinctly
             and
             perfectly
             understood
             and
             penetrated
             ,
             were
             apt
             to
             suggest
             :
             Yet
             still
             his
             Spirit
             ,
             or
             Superior
             Part
             of
             the
             Soul
             ,
             is
             in
             common
             and
             confusedly
             elevated
             to
             God
             ,
             still
             
               Spiritus
               or
               at
            
             ,
             the
             Spirit
             truly
             prayes
             .
             So
             ,
             in
             our
             case
             ,
             in
             this
             dull
             state
             of
             praying
             ,
             when
             the
             Fancy
             playes
             not
             ,
             nor
             co-operates
             as
             is
             fit
             ,
             the
             Understanding
             advances
             not
             in
             gaining
             those
             sights
             ,
             which
             by
             Extension
             of
             former
             Knowledges
             into
             new
             Conclusions
             ,
             through
             attentive
             discoursing
             of
             its
             Object
             ,
             it
             might
             have
             attain'd
             :
             But
             still
             the
             superior
             part
             of
             the
             Soul
             ,
             is
             by
             the
             Will
             fixt
             to
             something
             ,
             which
             is
             not
             Temporal
             :
             (
             all
             such
             Thoughts
             suggested
             by
             the
             dis-order
             
             of
             the
             Fancy
             ,
             being
             held
             Distractions
             )
             .
             She
             is
             then
             truly
             apply'd
             to
             her
             Eternal
             Good
             ,
             and
             truly
             praying
             all
             the
             while
             ;
             till
             ,
             Intention
             altering
             all
             ,
             she
             frankly
             and
             unconcernedly
             ,
             relinquishes
             the
             Circumstances
             proper
             for
             Prayer
             ,
             and
             applyes
             her self
             to
             new
             Objects
             ,
             without
             scruple
             or
             strugling
             any
             longer
             to
             keep
             out
             the
             Thoughts
             of
             them
             ;
             which
             before
             she
             avoyded
             or
             repin'd
             at
             as
             Distractions
             ;
             but
             ,
             now
             admits
             and
             pursues
             voluntarily
             ,
             as
             her
             Business
             ,
             Duty
             ,
             or
             End.
             
          
        
         
           
             SECT
             .
             II.
             
          
           
             Of
             Sloth
             .
          
           
             §
             .
             1.
             
             I
             Hope
             the
             Nature
             of
             Devotion
             in
             common
             may
             sufficiently
             be
             understood
             ,
             by
             what
             
             has
             been
             already
             said
             :
             But
             yet
             ,
             because
             Contraries
             help
             exceedingly
             to
             illustrate
             one
             another
             ,
             I
             will
             make
             some
             short
             Reflexions
             upon
             its
             opposit
             ,
             Sloth
             .
             This
             Vice
             is
             a
             certain
             lumpishness
             ,
             and
             unweildiness
             in
             the
             Soul
             ,
             through
             which
             she
             yeilds
             her self
             to
             be
             sway'd
             down-wards
             by
             the
             weight
             of
             Original
             Sin
             ,
             inclining
             her
             to
             Temporal
             Objects
             ;
             and
             so
             rendering
             her
             un-active
             and
             unable
             ,
             without
             difficulty
             ,
             to
             apply
             and
             raise
             her self
             to
             such
             Thoughts
             and
             Actions
             ,
             as
             dispose
             her
             for
             Heaven
             .
             I
             say
             ,
             
               In
               the
               Soul
            
             :
             for
             in
             her
             alone
             ,
             Vertue
             and
             Vice
             ,
             properly
             taken
             ,
             and
             as
             they
             import
             Merit
             and
             Demerit
             ,
             are
             lodged
             :
             The
             indisposition
             and
             disorder
             of
             the
             Fancy
             ,
             and
             other
             matterial
             Powers
             ,
             belong
             to
             the
             Body
             ;
             and
             are
             not
             Vice
             ,
             though
             they
             dispose
             and
             incline
             to
             it
             ;
             and
             ,
             if
             care
             be
             not
             taken
             ,
             will
             cause
             it
             .
             Again
             ,
             by
             these
             Words
             [
             
               In
               the
               Soul
            
             ]
             I
             
             mean
             ,
             in
             that
             Power
             which
             we
             call
             Will
             ,
             or
             in
             the
             Soul
             ,
             as
             she
             is
             Will.
             For
             ,
             Philosophy
             ,
             (
             which
             indeed
             is
             nothing
             but
             true
             deliberate
             or
             reflecting
             Reason
             )
             teaches
             ,
             that
             Contraries
             belong
             still
             to
             the
             same
             Subject
             ;
             and
             therefore
             ,
             Devotion
             being
             an
             Affection
             of
             the
             Will
             ,
             Sloth
             must
             needs
             be
             so
             too
             .
             And
             besides
             ,
             't
             is
             evident
             that
             all
             Intellectual
             Vices
             are
             defects
             of
             the
             Understanding-Power
             ,
             that
             is
             ,
             Error
             or
             Ignorance
             ;
             as
             ,
             on
             the
             contrary
             ,
             all
             its
             Perfections
             are
             Knowledges
             of
             Truths
             .
             But
             ,
             there
             is
             no
             kind
             of
             shew
             ,
             that
             Sloth
             should
             formally
             consist
             in
             Ignorance
             or
             Error
             ,
             or
             Devotion
             in
             Knowledge
             ;
             since
             they
             who
             have
             much
             Knowledge
             ,
             may
             withall
             be
             very
             Slothful
             ;
             and
             those
             who
             have
             very
             little
             ,
             may
             be
             very
             Devout
             ,
             very
             ready
             ,
             and
             very
             constant
             in
             the
             performance
             of
             all
             Christian
             Duties
             to
             their
             Power
             .
          
           
             §
             .
             2.
             
             Hence
             follows
             ,
             in
             confirmation
             
             of
             the
             former
             Doctrine
             ,
             that
             ,
             as
             long
             as
             the
             Intention
             to
             pray
             persevers
             sincere
             ,
             there
             can
             be
             no
             sin
             of
             Sloth
             ,
             nor
             ground
             of
             scruple
             of
             not
             having
             pray'd
             as
             one
             ought
             :
             For
             ,
             so
             long
             the
             Will
             is
             not
             faulty
             ,
             and
             so
             there
             is
             no
             moral
             defect
             nor
             sin
             at
             all
             in
             a
             Prayer
             no
             better
             performed
             ;
             but
             all
             the
             imperfection
             in
             it
             springs
             either
             from
             Nature
             ,
             or
             circumstances
             indisposing
             the
             Fancy
             ;
             or
             perhaps
             ,
             from
             want
             of
             skill
             or
             information
             in
             the
             Understanding
             -
             Power
             ,
             how
             to
             go
             about
             one's
             Prayer
             ;
             which
             is
             so
             far
             a
             fault
             as
             there
             is
             negligence
             in
             the
             will
             to
             use
             due
             means
             to
             attain
             so
             requisit
             a
             Knowledg
             .
             Wherfore
             in
             case
             any
             one
             doubts
             ,
             whether
             he
             have
             behav'd
             himself
             negligently
             ,
             carelesly
             or
             distractedly
             in
             his
             prayer
             ,
             he
             must
             consider
             well
             whether
             he
             intended
             that
             carelesness
             ,
             or
             those
             distractions
             :
             For
             ,
             if
             he
             did
             not
             ,
             't
             is
             evident
             it
             happen'd
             besides
             his
             Intention
             ;
             
             and
             so
             was
             no
             moral
             fault
             .
          
           
             §
             .
             3.
             
             But
             yet
             this
             word
             Intention
             is
             equivoral
             ,
             and
             may
             be
             mistaken
             .
             There
             are
             who
             think
             they
             do
             great
             matters
             ,
             if
             ,
             for
             Example
             ,
             they
             make
             ,
             as
             they
             call
             it
             ,
             an
             Intention
             in
             the
             morning
             ,
             of
             spending
             the
             following
             day
             in
             vertue
             and
             the
             service
             of
             God
             ;
             when
             perhaps
             they
             never
             think
             of
             God
             or
             vertue
             after
             .
             This
             is
             but
             deceipt
             :
             and
             't
             would
             be
             no
             better
             ,
             to
             use
             the
             formality
             of
             making
             an
             act
             ,
             fancy'd
             to
             be
             an
             Intention
             of
             praying
             ,
             before
             Prayer
             ;
             and
             then
             spend
             the
             time
             of
             Prayer
             in
             a
             free
             and
             uncheckt
             entertainment
             of
             distractive
             suggestions
             .
          
           
             §
             .
             4.
             
             To
             understand
             the
             business
             ,
             we
             must
             remember
             that
             every
             Action
             has
             a
             Finall
             ,
             as
             well
             as
             an
             Efficient
             or
             Material
             and
             Formal
             cause
             ;
             and
             that
             a
             man
             can
             no
             more
             act
             without
             a
             Why
             then
             a
             What.
             This
             End
             ,
             when
             we
             know
             what
             we
             do
             ,
             
             is
             foreseen
             ,
             and
             the
             Actor
             means
             or
             intends
             it
             :
             So
             that
             the
             Intention
             is
             woven
             into
             the
             Action
             ,
             and
             a
             kind
             of
             part
             of
             it
             :
             as
             ,
             if
             I
             go
             down
             ,
             or
             up
             stairs
             ,
             I
             intend
             to
             be
             at
             the
             bottom
             ,
             or
             top
             ;
             nor
             can
             it
             happen
             otherwise
             ,
             if
             the
             action
             be
             rational
             ,
             and
             accompany'd
             with
             Knowledg
             .
             And
             ,
             if
             any
             action
             be
             done
             otherwise
             ,
             (
             as
             ,
             when
             people
             walk
             ,
             or
             do
             other
             things
             in
             their
             Sleep
             or
             with
             a
             perfect
             Inadvertence
             )
             it
             is
             not
             counted
             a
             
               Human
               Action
            
             .
             In
             this
             sence
             ,
             as
             no
             Action
             can
             be
             without
             an
             Intention
             ,
             no
             more
             then
             without
             an
             End
             ,
             so
             neither
             can
             the
             Intention
             be
             without
             the
             Action
             .
             For
             't
             is
             ,
             as
             I
             said
             before
             ,
             a
             kind
             of
             part
             of
             it
             ;
             and
             we
             should
             laugh
             at
             him
             who
             would
             perswade
             us
             he
             had
             an
             Actual
             Intention
             of
             being
             at
             the
             bottom
             of
             the
             stairs
             ,
             yet
             voluntarily
             stay'd
             at
             the
             top
             .
             But
             ,
             as
             the
             understanding
             sees
             things
             to
             come
             ,
             as
             
             well
             as
             past
             and
             present
             ;
             it
             may
             see
             what
             is
             like
             to
             follow
             from
             an
             Action
             before
             the
             Action
             it self
             ,
             and
             from
             that
             sight
             resolve
             or
             reject
             it
             :
             and
             may
             resolve
             for
             the
             future
             ,
             as
             well
             as
             present
             time
             ,
             and
             so
             intend
             before
             she
             acts
             .
             And
             ,
             in
             this
             sence
             ,
             Intention
             may
             be
             both
             before
             and
             without
             Action
             ,
             which
             ,
             before
             it
             come
             to
             be
             executed
             ,
             the
             Intention
             may
             possibly
             change
             .
             Intention
             is
             taken
             in
             this
             notion
             ,
             by
             those
             who
             amuse
             themselves
             with
             making
             artificial
             Intentions
             before
             hand
             .
             For
             plainly
             ,
             they
             intend
             for
             the
             future
             ;
             and
             ,
             when
             the
             time
             comes
             ,
             do
             nothing
             often-times
             of
             what
             they
             intended
             ,
             and
             remain
             deluded
             .
             Now
             I
             understand
             Intention
             in
             the
             former
             sence
             ;
             that
             is
             for
             such
             an
             Intention
             as
             accompanies
             the
             Action
             ,
             and
             needs
             no
             formal
             endeavours
             on
             our
             part
             to
             make
             it
             :
             Since
             nature
             will
             joyn
             it
             to
             the
             Action
             ,
             though
             we
             should
             endeavour
             
             never
             so
             much
             the
             contrary
             :
             For
             ,
             it
             is
             altogether
             as
             idle
             to
             imagin
             he
             ,
             who
             knows
             what
             he
             does
             ,
             can
             have
             a
             not-Intention
             to
             go
             down
             Stairs
             ,
             who
             actually
             goes
             down
             ,
             as
             that
             he
             has
             one
             ,
             (
             I
             mean
             ,
             for
             the
             present
             )
             who
             stays
             above
             .
             Wherfore
             ,
             since
             this
             kind
             of
             Intention
             cannot
             be
             sever'd
             from
             the
             Action
             ,
             't
             is
             cleer
             that
             who
             thus
             intends
             to
             pray
             ,
             truly
             prays
             ,
             though
             never
             so
             many
             distractive
             thoughts
             interrupt
             and
             confound
             his
             Action
             .
             Neither
             are
             they
             ,
             unless
             he
             voluntarily
             admit
             and
             mean
             to
             think
             of
             such
             things
             ,
             properly
             Actions
             of
             his
             ,
             but
             rather
             Passions
             or
             Sufferings
             .
             For
             ,
             as
             the
             Eye
             cannot
             chuse
             but
             see
             what
             is
             represented
             to
             it
             ,
             nor
             hinder
             it self
             from
             transmitting
             to
             the
             soul
             what
             it
             sees
             ,
             nor
             the
             soul
             from
             perceiving
             what
             is
             transmitted
             :
             so
             neither
             can
             the
             soul
             hinder
             her self
             from
             receiving
             the
             impressions
             made
             by
             the
             inward
             stroaks
             of
             fluttering
             
             Fancies
             ,
             nor
             those
             impressions
             from
             having
             their
             Effect
             ,
             but
             is
             in
             both
             cases
             more
             passive
             than
             active
             ;
             and
             doth
             not
             so
             much
             do
             any
             thing
             ,
             as
             hath
             somthing
             done
             upon
             her
             .
          
        
         
           
             SECT
             .
             3.
             
          
           
             Remedies
             against
             Sloth
             .
          
           
             §
             .
             1.
             
             TO
             return
             to
             the
             matter
             in
             hand
             ,
             All
             that
             can
             be
             said
             of
             this
             dryness
             ,
             and
             disgustfulness
             in
             Prayer
             ,
             caused
             by
             the
             not
             complying
             of
             the
             inferior
             part
             of
             the
             Soul
             with
             the
             superior
             ,
             is
             this
             ,
             that
             't
             is
             a
             Disposition
             ,
             and
             indeed
             Temptation
             ,
             to
             the
             sin
             of
             Sloth
             .
          
           
             §
             .
             2.
             
             By
             that
             Tediousness
             ,
             It
             first
             tires
             ,
             then
             discourages
             ,
             and
             after
             frights
             us
             ;
             till
             at
             last
             it
             gains
             so
             much
             
             upon
             us
             ,
             as
             to
             make
             us
             yeild
             our selves
             over
             to
             a
             neglect
             ,
             sometimes
             omission
             ,
             of
             customary
             ,
             decent
             ,
             or
             ohligatory
             Prayers
             :
             and
             the
             same
             may
             be
             said
             in
             some
             proportion
             ,
             of
             our
             yeilding
             to
             those
             Difficulties
             which
             oppose
             our
             exercising
             other
             devout
             Acts.
             Here
             then
             it
             is
             that
             a
             devout
             Christian
             soul
             must
             faithfully
             fight
             Gods
             Battel
             ;
             and
             never
             consent
             ,
             for
             want
             of
             gust
             ,
             or
             for
             feeling
             disgust
             ,
             to
             omit
             her
             Devotitions
             .
          
           
             §
             .
             3.
             
             One
             of
             the
             best
             weapons
             she
             has
             to
             defend
             her self
             is
             (
             upon
             consideration
             of
             what
             has
             been
             ,
             and
             ,
             more
             ,
             what
             will
             be
             said
             )
             to
             settle
             a
             firm
             judgment
             ,
             that
             this
             state
             of
             Distraction
             is
             no
             ways
             faulty
             .
             This
             judgment
             would
             be
             made
             ,
             not
             at
             the
             instant
             of
             Prayer
             (
             for
             then
             't
             is
             to
             be
             put
             in
             practise
             and
             the
             Prayer
             exercised
             by
             it
             ,
             and
             so
             is
             needful
             to
             be
             had
             already
             ,
             not
             then
             to
             be
             gotten
             )
             ;
             but
             at
             some
             fit
             season
             before
             hand
             
             when
             the
             Fancies
             are
             most
             calm
             '
             and
             the
             soul
             can
             act
             with
             most
             cleernes
             and
             force
             .
             And
             ,
             when
             't
             is
             once
             made
             ,
             let
             the
             soul
             be
             sure
             to
             act
             steadily
             according
             to
             it
             and
             pray
             on
             ,
             how
             strongly
             soever
             Disgust
             ,
             or
             Dryness
             ,
             or
             whatever
             Engin
             the
             Devil
             chuses
             to
             imploy
             ,
             may
             tempt
             her
             to
             the
             contrary
             .
             A
             little
             Resolution
             will
             compass
             this
             ,
             assisted
             with
             the
             Reflexion
             how
             unreasonable
             it
             is
             to
             alter
             a
             course
             directed
             by
             our
             best
             and
             clearest
             Reason
             ,
             for
             the
             suggestions
             of
             disorderd
             fancies
             .
             But
             if
             once
             those
             temptations
             can
             deceive
             a
             soul
             into
             these
             erroneous
             conceits
             ,
             first
             ,
             that
             all
             her
             Prayer
             is
             fruitless
             ,
             and
             then
             harmful
             ,
             as
             being
             in
             her
             apprehension
             a
             kind
             of
             
               perpetual
               fault
            
             ,
             and
             such
             as
             she
             cannot
             mend
             (
             for
             she
             finds
             by
             experience
             she
             can
             do
             no
             better
             with
             all
             endeavours
             she
             can
             use
             )
             ;
             she
             is
             in
             danger
             to
             leave
             it
             quite
             off
             ,
             and
             think
             it
             better
             not
             to
             pray
             at
             all
             ,
             than
             to
             continue
             
             to
             do
             ill
             .
             And
             this
             I
             take
             to
             be
             one
             of
             the
             most
             dangerous
             temptions
             in
             the
             World
             :
             both
             because
             it
             comes
             mask't
             in
             the
             Vizard
             of
             Vertue
             ,
             and
             so
             is
             apt
             to
             take
             with
             well-meaning
             Souls
             ,
             which
             are
             not
             aware
             of
             it
             :
             as
             also
             ,
             because
             Devotion
             being
             the
             best
             disposition
             of
             the
             soul
             to
             practise
             all
             Christian
             Duties
             ,
             and
             particularly
             Prayer
             ,
             which
             includes
             in
             it self
             the
             exercise
             of
             Faith
             ,
             Hope
             ,
             and
             Charity
             ;
             it
             follows
             ,
             that
             a
             soul
             which
             thus
             abandons
             her self
             to
             Sloth
             must
             needs
             languish
             away
             into
             a
             spiritual
             Consumption
             ,
             and
             piningly
             decay
             in
             those
             Christian
             Virtues
             ,
             which
             give
             life
             to
             all
             the
             rest
             ,
             and
             without
             which
             the
             outward
             practise
             of
             others
             are
             but
             false
             appearances
             ,
             springing
             from
             material
             habits
             ,
             and
             as
             it
             were
             the
             Ghosts
             of
             true
             Vertue
             .
          
           
             §
             .
             4.
             
             Another
             Weapon
             ,
             of
             great
             use
             in
             this
             kind
             of
             Fight
             ,
             is
             this
             consideration
             ,
             That
             we
             may
             be
             certain
             
             we
             merit
             in
             the
             sight
             of
             God
             or
             serve
             and
             please
             him
             by
             continuing
             our
             Prayer
             when
             we
             are
             seized
             with
             this
             Dryness
             and
             Dulness
             ,
             and
             assaulted
             with
             Distractions
             ;
             whereas
             we
             cannot
             be
             so
             certain
             of
             this
             when
             our
             Prayer
             is
             accompany'd
             with
             satisfaction
             and
             delight
             .
             The
             content
             taken
             in
             sensible
             feeling
             is
             so
             inbred
             and
             ,
             in
             a
             manner
             ,
             essential
             to
             a
             Soul
             ,
             according
             to
             her
             Inferior
             part
             ,
             or
             as
             she
             is
             the
             Form
             of
             the
             Body
             ;
             and
             this
             natural
             propension
             to
             all
             manner
             of
             delights
             so
             heighten'd
             in
             us
             by
             Original
             Corruption
             ,
             which
             still
             draws
             us
             from
             Spirituality
             to
             Sense
             ;
             that
             we
             are
             apt
             to
             adhere
             and
             cling
             to
             whatever
             is
             thus
             agreable
             :
             and
             this
             even
             in
             prayer
             it self
             .
             Whence
             it
             comes
             to
             pass
             ,
             that
             ,
             because
             nature
             so
             subtly
             seeks
             its
             own
             satisfaction
             ,
             't
             is
             very
             hard
             ,
             when
             this
             sensible
             pleasingness
             accompanies
             our
             prayer
             ,
             to
             discern
             whether
             we
             are
             not
             serving
             our selves
             when
             
             we
             should
             be
             serving
             God
             :
             at
             least
             it
             often
             happens
             ,
             in
             this
             case
             of
             sensible
             delight
             ,
             that
             our
             easiness
             and
             promptness
             to
             apply
             our selves
             frequently
             to
             Acts
             of
             Prayer
             springs
             ,
             in
             part
             ,
             from
             our
             love
             of
             this
             pleasure
             ;
             which
             is
             a
             great
             alloy
             to
             the
             spirituality
             of
             Devotion
             ,
             and
             to
             some
             degree
             taints
             the
             purity
             of
             our
             intentions
             .
             Whence
             ,
             all
             spiritual
             Masters
             use
             to
             take
             great
             care
             ,
             that
             those
             souls
             who
             find
             sweetness
             in
             their
             prayer
             ,
             be
             not
             attacht
             to
             it
             ,
             lest
             they
             fall
             into
             spiritual
             Gluttony
             ,
             and
             depress
             the
             mind
             to
             sensible
             Objects
             by
             those
             very
             means
             which
             should
             raise
             it
             above
             them
             .
          
           
             §
             .
             5
             Now
             all
             this
             danger
             is
             securely
             avoyded
             when
             our
             Prayers
             are
             disgustful
             :
             For
             ,
             however
             they
             seem
             to
             us
             sapless
             and
             dry
             ,
             yet
             we
             are
             sure
             the
             desire
             of
             pleasing
             our
             inferior
             part
             ,
             or
             complying
             with
             our
             corrupt
             inclinations
             ,
             has
             not
             any
             the
             least
             share
             in
             what
             we
             do
             ;
             but
             that
             
             the
             Prayer
             and
             Intention
             (
             which
             ,
             as
             was
             said
             ,
             necessarily
             goes
             along
             with
             it
             in
             the
             superiour
             part
             which
             only
             is
             Spiritual
             ,
             )
             remains
             altogether
             pure
             and
             untainted
             .
             Let
             then
             the
             Soul
             ,
             which
             finds
             litle
             gust
             in
             Prayer
             ,
             continue
             in
             the
             posture
             and
             circumstance
             of
             praying
             ,
             especially
             if
             the
             prayer
             be
             Obligatory
             ;
             and
             in
             the
             material
             exercise
             of
             it
             ,
             at
             least
             vocally
             ,
             if
             she
             can
             do
             no
             more
             .
             Two
             comforts
             will
             ensue
             hence
             ;
             one
             ,
             that
             the
             merit
             of
             such
             prayer
             is
             secure
             ;
             every
             Act
             of
             bearing
             up
             against
             this
             dryness
             ,
             and
             the
             sloth
             to
             which
             it
             tempts
             ,
             being
             manifestly
             an
             adhesion
             or
             clinging
             to
             God
             with
             the
             superior
             part
             of
             the
             Soul.
             The
             other
             is
             ,
             that
             the
             gain
             made
             by
             such
             continuance
             ,
             though
             it
             seem
             small
             ,
             comes
             in
             clear
             ;
             there
             being
             nothing
             to
             be
             defalkt
             from
             its
             purity
             by
             the
             mixture
             of
             any
             motive
             sprung
             from
             matter
             or
             Body
             ;
             wheras
             generally
             in
             good
             actions
             ,
             perform'd
             
             by
             the
             middle
             sort
             of
             Christians
             ,
             there
             goes
             so
             much
             out
             to
             the
             inferior
             part
             ,
             that
             is
             ,
             to
             Fancy
             and
             Appetite
             ,
             that
             when
             the
             Chaff
             comes
             to
             be
             winnowed
             from
             the
             pure
             Corn
             ,
             there
             remains
             not
             so
             many
             grains
             of
             Spirit
             as
             some
             apprehend
             .
             'T
             is
             very
             well
             if
             they
             escape
             with
             the
             Abatement
             of
             half
             .
             And
             ,
             after
             all
             ,
             the
             harvest
             of
             the
             former
             sort
             does
             but
             only
             seem
             small
             ,
             for
             in
             truth
             't
             is
             otherwise
             :
             since
             of
             necessity
             the
             Habit
             of
             adhering
             to
             God
             ,
             must
             be
             got
             by
             a
             frequent
             repetition
             of
             Acts
             ;
             so
             that
             the
             soul
             ,
             which
             faithfully
             continues
             to
             struggle
             against
             the
             difficulties
             of
             Prayer
             ,
             cannot
             fail
             at
             last
             to
             come
             to
             a
             facility
             of
             it
             ;
             so
             much
             the
             more
             to
             be
             valued
             and
             endeavour'd
             ,
             by
             how
             much
             it
             is
             free
             from
             all
             suspicion
             of
             alloy
             from
             the
             inferior
             part
             ;
             being
             manifestly
             wrought
             out
             by
             the
             strength
             and
             predominancy
             of
             the
             Superior
             .
          
           
             §
             .
             6.
             
             There
             is
             yet
             another
             comfort
             
             in
             this
             constancy
             and
             resolution
             ,
             which
             is
             ,
             that
             the
             not
             deserting
             our
             devotions
             for
             want
             of
             sensible
             content
             ,
             but
             going
             steadily
             on
             whatever
             we
             feel
             ,
             is
             an
             evident
             testimony
             or
             argument
             to
             the
             soul
             that
             she
             is
             as
             she
             ought
             to
             be
             .
             For
             ,
             since
             she
             cannot
             act
             this
             to
             please
             Nature
             ,
             to
             whose
             grain
             it
             lies
             so
             cross
             ,
             it
             must
             of
             necessity
             proceed
             from
             a
             motive
             
               above
               Nature
            
             ,
             that
             is
             ,
             a
             firm
             will
             and
             hearty
             desire
             to
             please
             God.
             The
             knowledg
             of
             which
             must
             needs
             increase
             Hope
             ;
             and
             ,
             if
             it
             be
             well
             laid
             to
             heart
             ,
             will
             ,
             in
             despite
             of
             the
             Dryness
             ,
             and
             the
             Scruples
             apt
             to
             ensue
             upon
             it
             ,
             produce
             that
             fruit
             of
             the
             Holy
             Ghost
             ,
             which
             is
             called
             
               Spiritual
               Ioy
            
             ,
             and
             such
             a
             solid
             Peace
             of
             mind
             as
             the
             World
             cannot
             give
             .
          
           
             §
             .
             7.
             
             A
             Soul
             which
             needs
             more
             helps
             in
             this
             kind
             ,
             may
             make
             use
             of
             some
             Preparation
             to
             Prayer
             ;
             such
             as
             may
             be
             most
             efficacious
             to
             fix
             
             her
             attention
             ,
             and
             keep
             her
             Fancy
             from
             wandring
             ,
             To
             which
             purpose
             she
             may
             a
             litle
             reflect
             upon
             the
             importance
             of
             it
             ;
             and
             remember
             ,
             That
             Happiness
             or
             Misery
             ,
             and
             this
             for
             all
             Eternity
             ,
             depends
             upon
             the
             disposition
             which
             she
             carries
             with
             her
             out
             of
             this
             life
             ;
             and
             that
             disposition
             on
             Prayer
             ,
             which
             is
             the
             means
             to
             procure
             it
             :
             That
             so
             much
             time
             is
             allotted
             to
             every
             one
             to
             work
             out
             his
             Salvation
             ,
             as
             every
             one
             lives
             ,
             and
             no
             more
             ;
             And
             that
             this
             time
             mispent
             can
             never
             be
             recalled
             :
             That
             the
             rest
             of
             our
             life
             is
             only
             to
             fit
             us
             to
             pray
             well
             ;
             and
             ,
             if
             the
             time
             of
             Prayer
             be
             fruitless
             ,
             our
             whole
             life
             is
             fruitless
             and
             irrecoverably
             Lost
             :
             That
             we
             cannot
             be
             disposed
             for
             Heaven
             without
             Time
             ,
             and
             the
             time
             of
             Prayer
             is
             that
             wherein
             alone
             it
             can
             be
             expected
             this
             disposition
             should
             be
             wrought
             ;
             wherefore
             ,
             if
             this
             time
             be
             lost
             ,
             at
             what
             other
             time
             can
             we
             hope
             to
             do
             that
             ,
             which
             if
             it
             
             be
             not
             done
             ,
             we
             are
             miserable
             ,
             and
             yet
             cannot
             be
             done
             but
             at
             some
             time
             ,
             &c.
             
             These
             and
             the
             like
             reflexions
             ,
             such
             as
             we
             find
             most
             apt
             to
             work
             upon
             us
             ,
             may
             contribute
             much
             to
             the
             well
             performance
             of
             Prayer
             .
          
           
             §
             .
             8.
             
             Freedome
             of
             Spirit
             is
             another
             great
             help
             in
             this
             case
             ;
             Distractedness
             for
             the
             most
             part
             proceeding
             from
             worldly
             matters
             ,
             which
             our
             too
             great
             concern
             in
             them
             is
             perpetually
             suggesting
             to
             our
             thoughts
             .
             He
             that
             can
             contrive
             himself
             into
             circumstances
             ,
             which
             free
             him
             from
             having
             any
             thing
             to
             do
             with
             the
             World
             ,
             more
             then
             to
             make
             use
             of
             the
             means
             it
             affords
             him
             to
             gain
             Heaven
             ,
             is
             in
             the
             happiest
             condition
             ,
             and
             likely
             to
             find
             least
             disturbance
             in
             Prayer
             .
             He
             that
             cannot
             free
             himself
             from
             business
             ,
             let
             him
             free
             himself
             from
             all
             unnecessary
             concerns
             for
             it
             ;
             and
             settle
             this
             judgment
             firmly
             in
             his
             Soul
             ,
             That
             reason
             permits
             him
             not
             to
             be
             farther
             concern'd
             
             cern'd
             for
             worldly
             affairs
             ,
             let
             their
             importance
             be
             what
             it
             will
             ,
             than
             as
             they
             depend
             on
             him
             .
             That
             success
             is
             out
             of
             his
             power
             ,
             and
             depends
             not
             on
             him
             but
             Providence
             ,
             to
             which
             he
             should
             contentedly
             resign
             it
             ,
             and
             must
             whether
             he
             be
             content
             or
             no
             :
             That
             his
             part
             ,
             and
             all
             the
             share
             he
             has
             in
             any
             Action
             ,
             is
             to
             use
             his
             endeavours
             according
             to
             the
             best
             of
             his
             skill
             .
             That
             when
             he
             has
             allotted
             the
             time
             which
             is
             necessary
             for
             this
             ,
             and
             imploy'd
             it
             as
             well
             as
             he
             can
             ,
             he
             has
             done
             all
             he
             has
             to
             do
             or
             can
             do
             in
             these
             matters
             ;
             and
             ought
             to
             be
             concern'd
             no
             farther
             ;
             but
             is
             now
             at
             liberty
             to
             employ
             the
             time
             allotted
             for
             Prayer
             in
             the
             Best
             manner
             .
             Likewise
             ,
             That
             there
             is
             no
             business
             which
             takes
             up
             so
             much
             time
             as
             not
             to
             leave
             sufficient
             for
             Prayer
             ,
             if
             negligence
             ,
             more
             than
             business
             ,
             do
             not
             hinder
             ,
             and
             the
             like
             .
             But
             ,
             above
             all
             ,
             let
             him
             still
             remember
             that
             whatever
             other
             business
             he
             have
             or
             
             can
             have
             (
             and
             I
             do
             not
             except
             any
             ;
             not
             love
             to
             Parents
             ,
             care
             of
             Children
             ,
             the
             strongest
             and
             most
             rational
             tyes
             to
             the
             nearest
             and
             most
             dearest
             Relations
             ;
             nay
             the
             pursuit
             of
             things
             most
             necessary
             ,
             even
             of
             Livelyhood
             ,
             of
             Cloths
             and
             Meat
             )
             is
             of
             no
             importance
             in
             comparison
             of
             this
             :
             If
             this
             succeed
             not
             he
             is
             undone
             ,
             and
             that
             Eternally
             ,
             however
             he
             thrive
             in
             others
             ;
             And
             if
             this
             succeed
             ,
             no
             miscarriage
             in
             any
             or
             all
             the
             rest
             can
             hinder
             him
             from
             being
             Eternally
             Happy
             .
             He
             that
             lives
             gloriously
             ,
             and
             with
             full
             Satisfaction
             of
             all
             his
             desires
             ,
             is
             wretched
             ,
             if
             he
             go
             at
             last
             into
             Hell
             ;
             and
             ,
             after
             his
             short
             dream
             of
             Happiness
             ,
             wake
             into
             a
             horrid
             and
             never
             ending
             real
             misery
             :
             And
             he
             who
             lives
             despised
             and
             scorn'd
             ,
             and
             dyes
             starved
             with
             cold
             or
             hunger
             ,
             is
             happy
             if
             he
             go
             to
             heaven
             ,
             and
             find
             his
             short
             and
             now
             ended
             suffrings
             swallowed
             up
             in
             infinite
             Bliss
             .
             So
             that
             ,
             in
             truth
             ,
             to
             
             amuse
             our selves
             with
             what
             happens
             in
             this
             life
             ,
             to
             the
             prejudice
             of
             what
             is
             to
             come
             hereafter
             ,
             is
             a
             folly
             infinitly
             more
             senceless
             ,
             then
             what
             we
             can
             fancy
             most
             ridiculous
             .
          
           
             §
             .
             9.
             
             This
             Freedom
             of
             Spirit
             is
             a
             Disposition
             so
             highly
             conducive
             to
             Devotion
             ,
             that
             it
             ought
             to
             be
             preserv'd
             even
             in
             the
             immediate
             means
             to
             it
             ,
             I
             mean
             in
             our
             Prayers
             and
             reading
             devout
             Books
             ;
             in
             case
             they
             be
             not
             obligagory
             ,
             or
             that
             ,
             after
             a
             deliberate
             consideration
             ,
             with
             the
             assistance
             and
             advice
             of
             our
             Spiritual
             Director
             ,
             it
             appears
             not
             that
             we
             have
             already
             made
             choice
             of
             the
             best
             ,
             and
             see
             that
             others
             are
             improper
             or
             less
             beneficial
             .
             For
             there
             are
             many
             good
             Souls
             so
             strangely
             fixt
             by
             a
             habituated
             Custome
             of
             saying
             such
             and
             such
             Prayers
             ,
             that
             they
             fall
             into
             Scruples
             if
             upon
             occasion
             they
             hap
             to
             omit
             or
             change
             them
             ;
             and
             yet
             let
             them
             examin
             their
             own
             thoughts
             to
             the
             bottom
             ,
             they
             can
             discover
             no
             reason
             
             or
             ground
             of
             such
             a
             Scruple
             ,
             but
             the
             aukwardness
             of
             breaking
             a
             longinur'd
             Custom
             .
             And
             to
             such
             persons
             it
             seems
             very
             advisable
             in
             my
             judgment
             ,
             that
             they
             omit
             them
             in
             very
             good
             occasions
             or
             with
             good
             advice
             change
             them
             ;
             that
             so
             ,
             freeing
             themselves
             thus
             from
             the
             tyrannous
             slavery
             of
             Custome
             and
             the
             biggottery
             of
             irrational
             fears
             ,
             they
             may
             inure
             themselves
             still
             to
             follow
             Right
             Reason
             in
             what
             they
             do
             ,
             and
             no
             other
             motives
             of
             which
             they
             can
             give
             no
             account
             ;
             which
             is
             indeed
             to
             assert
             and
             preserve
             the
             just
             Liberty
             of
             Spirit
             ,
             due
             by
             the
             Laws
             of
             Nature
             and
             Grace
             ,
             where
             no
             contrary
             Duty
             or
             Obligation
             does
             restrain
             it
             .
          
           
             §
             .
             10.
             
             There
             are
             divers
             reasons
             why
             we
             should
             not
             always
             use
             the
             same
             Prayers
             ,
             and
             run
             still
             in
             one
             track
             .
             One
             is
             ,
             because
             a
             perpetual
             custom
             hinders
             our
             attention
             to
             the
             sense
             and
             due
             penetration
             of
             the
             words
             ,
             
             in
             which
             chiefly
             consists
             the
             Fruit
             ,
             or
             spiritual
             advance
             by
             Prayer
             .
             Another
             is
             the
             irrational
             scruple
             (
             as
             was
             said
             )
             of
             leaving
             off
             what
             meer
             Custom
             has
             addicted
             one
             to
             ,
             which
             is
             a
             fault
             or
             imperfection
             ,
             and
             so
             ought
             to
             be
             amended
             .
             A
             third
             ,
             because
             it
             is
             not
             to
             be
             expected
             ,
             in
             this
             state
             ,
             that
             our
             Spirit
             should
             be
             always
             in
             one
             humour
             or
             disposition
             ;
             and
             't
             is
             best
             that
             every
             thing
             be
             wrought
             upon
             according
             as
             it
             is
             dispos'd
             to
             have
             the
             Effect
             produc't
             in
             it
             .
             A
             fourth
             ,
             and
             principal
             reason
             is
             ,
             because
             our
             Soul
             every
             day
             grows
             or
             should
             grow
             in
             spirituality
             ,
             at
             least
             at
             every
             competent
             distance
             ,
             season
             or
             stage
             of
             our
             Lifes
             Race
             ,
             she
             must
             needs
             ,
             by
             the
             very
             practise
             of
             a
             vertuous
             Christian
             Life
             ,
             have
             gain'd
             a
             considerable
             advance
             ,
             though
             perhaps
             she
             discern
             it
             not
             ,
             especially
             while
             't
             is
             growing
             ;
             and
             't
             is
             as
             irrational
             to
             think
             the
             same
             thoughts
             are
             apt
             to
             fit
             her
             in
             all
             states
             ,
             as
             to
             
             think
             that
             our
             Bodies
             ought
             always
             to
             be
             fed
             with
             Milk
             ,
             because
             we
             eat
             nothing
             else
             when
             we
             were
             Infants
             .
             I
             for
             my
             part
             know
             no
             one
             Devotion
             suting
             all
             sorts
             ,
             all
             states
             ,
             all
             times
             and
             every
             pitch
             ,
             but
             that
             which
             was
             made
             by
             the
             Wisdom
             of
             the
             Eternal
             Father
             ,
             who
             fully
             comprehended
             them
             all
             ;
             I
             mean
             the
             
               Lords
               Prayer
            
             .
          
           
             §
             .
             11.
             
             But
             ,
             the
             best
             help
             of
             all
             ,
             is
             a
             good
             Director
             .
             For
             as
             ,
             in
             the
             Body
             ,
             the
             same
             diseases
             proceed
             somtimes
             from
             different
             causes
             ,
             and
             require
             different
             ways
             of
             cure
             ;
             so
             it
             is
             in
             the
             Mind
             too
             .
             It
             may
             happen
             that
             the
             same
             indisposition
             ,
             which
             in
             some
             proceed
             from
             the
             Impersection
             of
             Nature
             ,
             may
             be
             caused
             by
             the
             Perfection
             of
             Nature
             in
             others
             .
             A
             Soul
             fitted
             for
             higher
             Operations
             than
             these
             in
             which
             she
             is
             imploy'd
             ,
             and
             straining
             at
             them
             by
             a
             natural
             propension
             ,
             and
             yet
             not
             reaching
             them
             for
             want
             of
             Instruction
             
             may
             fall
             into
             the
             same
             unsatisfactory
             condition
             ,
             which
             happens
             to
             other
             Souls
             from
             other
             causes
             .
             A
             good
             Director
             is
             as
             necessary
             in
             such
             cases
             ,
             as
             a
             good
             Doctor
             where
             diseases
             spring
             from
             not
             usual
             and
             not
             easily
             perceived
             causes
             .
             However
             ,
             our
             conduct
             is
             sure
             to
             be
             so
             much
             the
             wiser
             ,
             as
             he
             has
             more
             Wisdom
             than
             our selves
             .
             In
             this
             particular
             ,
             there
             are
             but
             two
             things
             to
             be
             observed
             :
             to
             chuse
             one
             who
             is
             truly
             fit
             ,
             and
             then
             to
             treat
             freely
             with
             him
             .
             They
             are
             both
             of
             great
             importance
             ,
             but
             need
             not
             be
             farther
             dilated
             .
          
        
         
           
           
             SECT
             .
             IV.
             
          
           
             Of
             the
             two
             chief
             kinds
             of
             Devotion
             .
          
           
             §
             .
             1.
             
             BEcause
             Devotion
             is
             a
             steady
             bent
             of
             the
             Will
             to
             Spiritual
             Operations
             ,
             and
             there
             be
             two
             ways
             by
             which
             the
             Will
             may
             come
             to
             this
             disposition
             ,
             those
             two
             different
             Methods
             make
             two
             sorts
             or
             Kinds
             of
             Devotion
             .
             For
             the
             Will
             may
             be
             wrought
             to
             this
             temper
             ,
             either
             by
             a
             Habit
             got
             ,
             as
             other
             Habits
             are
             ,
             meerly
             by
             a
             frequent
             Repetition
             of
             her
             own
             Acts
             ;
             or
             by
             the
             interposition
             of
             the
             Understanding
             ;
             which
             ,
             clearly
             seeing
             that
             such
             or
             such
             things
             are
             to
             be
             done
             ,
             presses
             and
             prevails
             upon
             the
             Will
             to
             be
             always
             ready
             to
             do
             them
             .
             These
             ways
             are
             both
             efficacious
             ,
             but
             the
             later
             the
             more
             Natural
             and
             less
             changeable
             .
             For
             ,
             the
             will
             according
             
             to
             the
             designe
             of
             nature
             ,
             is
             to
             be
             led
             by
             the
             Understanding
             ,
             and
             indeed
             ,
             in
             some
             sence
             ,
             cannot
             be
             led
             otherwise
             ;
             there
             being
             some
             co-operation
             of
             the
             Understanding
             to
             that
             first
             Act
             of
             the
             Will
             ,
             the
             repetition
             of
             which
             ,
             afterwards
             ,
             produces
             the
             Habit.
             For
             ,
             unless
             the
             action
             had
             first
             been
             thought
             fit
             to
             be
             done
             ,
             it
             would
             not
             have
             been
             done
             at
             all
             .
             But
             ,
             if
             the
             Understanding
             contributed
             but
             litle
             ,
             't
             is
             more
             chance
             and
             luck
             than
             Reason
             ,
             that
             the
             Action
             haps
             to
             be
             good
             :
             which
             is
             not
             connatural
             ,
             our
             nature
             requiring
             a
             rational
             proceeding
             in
             all
             things
             .
             Again
             ,
             it
             is
             also
             less
             lasting
             :
             for
             ,
             as
             Use
             produces
             ,
             Disuse
             will
             lose
             it
             ;
             and
             ,
             should
             the
             Understanding
             (
             as
             ,
             not
             being
             first
             settled
             it self
             ,
             it
             well
             may
             ,
             )
             come
             to
             cross
             the
             operations
             of
             the
             Will
             by
             contrary
             judgments
             or
             even
             doubts
             ,
             the
             Will
             would
             waver
             ,
             and
             act
             faintly
             first
             ,
             and
             after
             perhaps
             
             not
             at
             all
             .
             But
             ,
             a
             Will
             produced
             by
             the
             Understanding
             ,
             cleerly
             seeing
             ,
             and
             conceiting
             practically
             what
             is
             to
             be
             done
             ;
             and
             out
             of
             that
             sight
             moving
             ,
             and
             indeed
             becoming
             the
             Will
             to
             do
             it
             ,
             cannot
             be
             changed
             till
             the
             Understanding
             change
             .
             And
             ,
             if
             the
             Understanding
             be
             determin'd
             by
             Truth
             ,
             and
             that
             Truth
             clearly
             seen
             ;
             the
             Understanding
             cannot
             change
             ,
             because
             Truth
             can
             never
             turn
             into
             not-Truth
             :
             I
             say
             clearly
             seen
             ;
             For
             Passion
             dims
             or
             blinds
             ,
             and
             so
             comes
             in
             Sin.
             
          
           
             §
             .
             2.
             
             We
             shall
             find
             that
             ,
             in
             one
             way
             ,
             the
             Soul
             works
             upon
             the
             Body
             ;
             in
             the
             other
             ,
             the
             Body
             works
             upon
             the
             Soul.
             Where
             the
             Habit
             is
             produced
             by
             repeated
             Acts
             ,
             it
             is
             caused
             in
             the
             Soul
             by
             the
             influence
             of
             the
             Body
             ;
             whose
             Spirits
             and
             Organs
             ,
             being
             fitted
             by
             constant
             use
             ,
             and
             readily
             concurring
             to
             such
             Actions
             ,
             carry
             the
             soul
             along
             with
             them
             .
             In
             the
             other
             way
             ,
             the
             Action
             
             begins
             from
             the
             Soul
             ;
             by
             whose
             predominance
             over
             the
             Body
             those
             Spirits
             and
             Organs
             are
             fitted
             ,
             and
             concur
             with
             readiness
             and
             ease
             to
             her
             Directions
             ,
             yet
             both
             arrive
             at
             the
             same
             End
             a
             fitting
             disposition
             both
             of
             Soul
             and
             Body
             .
          
           
             §
             .
             3.
             
             Notwithstanding
             ,
             since
             Effects
             must
             needs
             partake
             the
             nature
             of
             their
             Causes
             ,
             though
             true
             Devotion
             be
             an
             effect
             of
             both
             ways
             ,
             yet
             this
             Effect
             cannot
             but
             have
             Consequences
             and
             Operations
             ,
             as
             different
             as
             the
             Causes
             are
             which
             produce
             it
             .
             The
             Devotion
             caus'd
             by
             Knowledg
             is
             proper
             for
             more
             refined
             Souls
             ,
             such
             as
             are
             able
             to
             penetrate
             into
             ,
             and
             judg
             of
             the
             nature
             of
             things
             ,
             and
             guide
             their
             Actions
             by
             their
             judgments
             :
             The
             other
             ,
             for
             tempers
             less
             rational
             ,
             and
             who
             ,
             not
             able
             to
             go
             alone
             ,
             require
             to
             be
             led
             :
             The
             former
             can
             only
             be
             lost
             by
             a
             wilful
             neglect
             of
             cultivating
             those
             Principles
             which
             caus'd
             it
             ;
             and
             which
             are
             
             not
             soon
             nor
             easily
             pluckt
             up
             ,
             where
             once
             they
             have
             taken
             deep
             root
             :
             The
             other
             perishes
             ,
             both
             sooner
             and
             more
             easily
             ,
             by
             bare
             dis-use
             of
             the
             material
             actions
             by
             which
             it
             was
             produc'd
             :
             And
             ,
             indeed
             ,
             they
             who
             have
             only
             custom
             from
             whence
             they
             can
             derive
             their
             Devotion
             ,
             generally
             run
             great
             hazard
             of
             a
             total
             decay
             in
             virtue
             ,
             upon
             any
             considerable
             neglect
             of
             their
             customary
             Exercises
             .
          
           
             §
             .
             4.
             
             Yet
             in
             some
             respects
             ,
             this
             Material
             Way
             is
             less
             subject
             to
             Involuntary
             distraction
             in
             Prayer
             ,
             than
             the
             other
             ;
             because
             this
             way
             of
             Prayer
             ,
             being
             ,
             in
             a
             manner
             ,
             confused
             ,
             and
             an
             Elevation
             of
             the
             Mind
             to
             God
             in
             common
             ,
             as
             it
             were
             ,
             without
             distinct
             application
             of
             the
             soul
             to
             particular
             Motives
             ,
             which
             should
             advance
             her
             to
             new
             degrees
             of
             fervency
             ;
             it
             costs
             her
             ,
             by
             consequence
             ,
             little
             labour
             ,
             and
             obliges
             her
             not
             ,
             out
             of
             weariness
             ,
             to
             divert
             
             to
             new
             Objects
             .
             Again
             ,
             this
             kind
             of
             Prayer
             ,
             having
             little
             or
             no
             height
             of
             Spirituality
             ,
             but
             being
             sutable
             to
             Fancy
             ,
             finds
             in
             the
             Brain
             Proper
             Species
             ,
             agreeable
             to
             the
             thoughts
             he
             has
             who
             Prays
             ;
             whereas
             the
             other
             ,
             straining
             after
             Objects
             purely
             spiritual
             ,
             of
             which
             we
             have
             no
             proper
             Species
             ,
             has
             by
             consequence
             less
             ground
             in
             Nature
             to
             fix
             the
             Attention
             .
          
           
             §
             .
             5.
             
             In
             some
             respects
             too
             ,
             the
             Spiritual
             Way
             has
             the
             advantage
             in
             this
             point
             of
             Distraction
             .
             For
             ,
             the
             distinct
             considerations
             to
             which
             the
             soul
             applyes
             her self
             are
             apt
             ,
             from
             their
             being
             Distinct
             ,
             to
             fix
             the
             Attention
             ;
             because
             they
             afford
             her
             a
             particular
             Entertainment
             to
             which
             she
             may
             attend
             .
             As
             for
             Weariness
             ,
             when
             she
             finds
             that
             prevail
             and
             render
             her
             unfit
             to
             continue
             her
             Prayer
             longer
             ,
             she
             leavs
             it
             off
             for
             the
             present
             ,
             to
             resume
             it
             when
             she
             is
             better
             dispos'd
             :
             And
             ,
             when
             some
             
             use
             has
             provided
             her
             of
             Spirits
             fit
             for
             her
             purpose
             ,
             she
             will
             seldom
             have
             cause
             to
             break
             off
             for
             weariness
             ,
             but
             may
             Pray
             with
             ease
             as
             long
             as
             is
             necessary
             or
             useful
             .
          
           
             §
             .
             6.
             
             Hitherto
             we
             have
             discourst
             of
             these
             two
             kinds
             of
             Devotion
             as
             they
             are
             in
             their
             own
             nature
             .
             If
             we
             upon
             look
             them
             as
             they
             are
             in
             the
             Subject
             ,
             we
             shall
             find
             those
             of
             the
             material
             way
             generally
             great
             valuers
             of
             External
             Acts
             :
             They
             place
             all
             Spiritual
             Goodness
             in
             frequenting
             them
             ;
             think
             them
             Saints
             who
             are
             addicted
             to
             long
             Prayers
             ,
             and
             assiduously
             repairing
             to
             Churches
             ,
             and
             Sacraments
             ;
             proceeding
             too
             often
             to
             censure
             those
             as
             little
             less
             than
             voyd
             of
             all
             goodness
             ,
             whom
             they
             observe
             not
             to
             be
             still
             as
             their
             Beads
             or
             the
             like
             .
             And
             this
             proceeds
             not
             from
             defect
             in
             Devotion
             ,
             (
             on
             the
             contrary
             ,
             it
             seldom
             happens
             but
             where
             it
             is
             strong
             
             and
             much
             valu'd
             )
             ,
             but
             from
             the
             weakness
             of
             the
             person
             who
             has
             it
             ;
             and
             who
             ,
             being
             neither
             us'd
             (
             nor
             able
             )
             to
             judge
             of
             the
             nature
             of
             things
             ,
             comprehends
             not
             how
             he
             can
             be
             Devout
             ,
             who
             does
             not
             do
             those
             Actions
             continually
             ,
             which
             by
             Experience
             he
             finds
             useful
             and
             necessary
             to
             Devotion
             in
             himself
             .
             Those
             of
             the
             other
             Way
             ,
             place
             all
             their
             Treasure
             in
             Interiour
             Dispositions
             ;
             and
             ,
             for
             Outward
             Actions
             ,
             chuse
             them
             by
             Judgment
             ;
             and
             practice
             so
             many
             and
             such
             as
             they
             find
             useful
             to
             the
             Inward
             Affections
             .
             They
             think
             persons
             more
             or
             less
             Saints
             ,
             as
             their
             Souls
             possess
             more
             or
             less
             of
             those
             true
             Spiritual
             Riches
             :
             and
             hence
             value
             and
             endeavour
             so
             to
             improve
             their
             minds
             in
             the
             Knowledg
             of
             Spiritual
             things
             ,
             as
             being
             the
             connatural
             means
             to
             produce
             good
             Affections
             ;
             which
             the
             others
             fancy
             not
             ,
             but
             rather
             condemn
             as
             a
             hinderance
             to
             Devotion
             ,
             
             because
             they
             perceive
             no
             efficacy
             nor
             fruit
             of
             it
             in
             themselves
             .
          
           
             §
             .
             7.
             
             The
             former
             ,
             placing
             much
             of
             their
             Devotion
             in
             performance
             of
             the
             External
             Act
             ,
             as
             going
             often
             to
             Confession
             ,
             Communion
             ,
             &c.
             are
             not
             generally
             altogether
             so
             solicitous
             of
             due
             Preparation
             ,
             or
             at
             least
             aim
             not
             by
             their
             preparation
             to
             work
             their
             souls
             into
             a
             disposition
             fit
             to
             advance
             in
             true
             Vertue
             and
             perfection
             of
             the
             Interior
             by
             a
             connatural
             efficacy
             of
             the
             Action
             upon
             such
             a
             disposition
             ;
             but
             ,
             following
             Faith
             unexplicated
             by
             true
             Theology
             ,
             expect
             the
             fruit
             from
             a
             supernatural
             operation
             of
             Grace
             ,
             beyond
             their
             comprehension
             fixt
             to
             ,
             and
             accompanying
             the
             Action
             .
             The
             later
             ,
             apprehending
             the
             benefit
             to
             be
             expected
             from
             those
             Actions
             depends
             ,
             after
             a
             connatural
             way
             ,
             upon
             the
             disposition
             with
             which
             they
             are
             done
             ,
             are
             as
             much
             solicitous
             about
             
             the
             Disposition
             as
             the
             Action
             ;
             and
             labour
             more
             to
             perform
             them
             well
             than
             often
             ,
             (
             unless
             their
             spiritual
             Director
             judg
             them
             fit
             for
             both
             )
             :
             but
             always
             with
             a
             Preparation
             ,
             suitable
             to
             the
             Reverence
             due
             to
             institutes
             so
             Sacred
             and
             Divine
             .
             Those
             ,
             being
             altogether
             affected
             to
             many
             ,
             and
             those
             the
             most
             Customary
             Prayers
             ,
             often
             slubber
             them
             over
             ;
             sometimes
             with
             so
             litle
             application
             of
             the
             mind
             ;
             that
             there
             is
             not
             so
             much
             as
             a
             becoming
             Reverence
             in
             the
             posture
             of
             the
             Body
             .
             They
             litle
             heed
             the
             sence
             as
             they
             go
             along
             ,
             and
             consider
             not
             how
             or
             how
             far
             it
             affects
             their
             souls
             ;
             and
             ,
             wanting
             that
             which
             is
             the
             proper
             Rule
             to
             direct
             their
             choice
             ,
             if
             chance
             dispose
             not
             otherwise
             ,
             generally
             make
             use
             of
             such
             as
             they
             see
             us'd
             by
             others
             :
             apprehending
             some
             great
             matter
             in
             the
             very
             words
             ;
             and
             ,
             for
             that
             reason
             ,
             chusing
             somtimes
             Latin
             Prayers
             ,
             though
             they
             understand
             not
             
             one
             word
             of
             the
             Language
             .
             And
             yet
             ,
             by
             the
             proportion
             this
             way
             has
             to
             their
             Pitch
             of
             Soul
             ,
             this
             conceit
             of
             some
             great
             thing
             in
             common
             ,
             concurrs
             so
             well
             with
             their
             right-set
             intentions
             ,
             that
             they
             pray
             very
             well
             ,
             &
             better
             than
             where
             they
             understand
             more
             and
             conceipt
             less
             .
             The
             other
             sort
             ,
             being
             knowingly
             devout
             ,
             or
             Spirituall
             ,
             (
             who
             ,
             as
             St.
             Paul
             says
             ,
             
               Omnia
               dijudicant
            
             ,
             discern
             or
             distinguish
             all
             things
             )
             and
             ,
             holding
             themselves
             at
             liberty
             ,
             where
             God
             or
             his
             Church
             has
             layd
             no
             command
             ,
             take
             for
             their
             Rule
             the
             Good
             of
             their
             Souls
             ,
             and
             believe
             this
             Good
             to
             consist
             in
             a
             Right
             Disposition
             .
             They
             therfore
             chuse
             such
             Prayers
             and
             Books
             ,
             as
             they
             find
             by
             experience
             most
             useful
             to
             this
             purpose
             ,
             and
             contain
             such
             Motives
             as
             are
             most
             Efficacious
             to
             raise
             their
             Souls
             to
             Heaven
             .
             They
             are
             no
             ways
             affected
             to
             what
             they
             do
             not
             understand
             ;
             and
             comprehend
             not
             
             how
             Ignorance
             ,
             one
             of
             the
             chief
             curses
             of
             Original
             Sin
             ,
             should
             ever
             be
             the
             Mother
             of
             Devotion
             .
             They
             are
             more
             for
             the
             few
             and
             well
             ,
             than
             the
             many
             and
             often
             at
             a
             venture
             .
             They
             are
             always
             careful
             to
             accompany
             their
             Prayers
             with
             a
             grave
             and
             reverent
             gesture
             ,
             and
             an
             attention
             piercing
             into
             (
             as
             far
             as
             they
             are
             able
             )
             and
             distinctly
             penetrating
             the
             force
             of
             the
             Words
             ;
             which
             they
             expect
             should
             contain
             such
             an
             Affective
             sence
             ,
             as
             is
             apt
             to
             wing
             their
             Souls
             for
             Heaven
             .
          
           
             §
             .
             8.
             
             The
             former
             too
             are
             more
             addicted
             to
             Corporal
             ,
             the
             later
             to
             
               Spiritual
               Works
               of
               Mercy
            
             :
             and
             ,
             as
             those
             fancy
             no
             great
             matter
             in
             the
             advancing
             of
             Truth
             ,
             supposing
             we
             have
             once
             Faith
             ;
             so
             these
             see
             no
             advantage
             to
             the
             world
             ,
             in
             relieving
             any
             necessity
             incident
             to
             the
             Body
             ,
             comparable
             to
             that
             of
             bettering
             mens
             Souls
             ,
             which
             they
             see
             will
             follow
             from
             the
             advancing
             of
             
             Truth
             :
             Solid
             Goodness
             being
             the
             genuin
             Off-spring
             of
             Solid
             Knowledg
             .
          
           
             §
             .
             9.
             
             Lastly
             ,
             the
             difference
             of
             these
             two
             Spirits
             is
             great
             in
             Relation
             to
             comportment
             and
             human
             conversation
             .
             They
             whose
             study
             it
             is
             to
             guide
             themselvs
             by
             Right
             Reason
             ,
             the
             true
             Nature
             which
             God
             has
             given
             us
             ,
             apply
             it
             to
             all
             their
             Actions
             ;
             whence
             their
             carriage
             is
             even
             ,
             their
             Friendship
             steady
             ,
             their
             Judgment
             stay'd
             and
             just
             ,
             their
             thoughts
             Charitable
             :
             They
             hearken
             to
             proposals
             with
             calmness
             and
             indifference
             ,
             and
             believe
             ,
             without
             good
             grounds
             ,
             slowly
             :
             The
             others
             are
             more
             apt
             to
             be
             humorous
             ;
             stifly
             addicted
             to
             any
             opinion
             taken
             up
             of
             course
             ;
             inconstant
             in
             their
             purposes
             and
             friendships
             ;
             partial
             in
             their
             Verdicts
             ;
             credulous
             even
             of
             Toyes
             ,
             and
             of
             which
             no
             solid
             ground
             appears
             ,
             if
             they
             suit
             their
             Fancy
             ;
             unwilling
             to
             hear
             any
             Reason
             ,
             
             son
             ,
             which
             Crosses
             the
             conceit
             they
             have
             once
             espous'd
             ;
             And
             ,
             for
             want
             of
             duly
             weighing
             the
             nature
             and
             reason
             of
             things
             ,
             Rash
             Concluders
             ;
             Censorious
             of
             every
             thing
             that
             runs
             not
             just
             in
             the
             track
             of
             their
             thoughts
             ;
             and
             fierce
             Reprehenders
             of
             what
             they
             think
             amiss
             .
             And
             yet
             these
             imperfections
             ,
             when
             they
             happen
             ,
             hinder
             not
             a
             good
             meaning
             ,
             and
             right-set
             intention
             .
             All
             this
             while
             they
             may
             heartily
             wish
             and
             love
             what
             's
             agreeable
             to
             Gods
             will
             ,
             and
             hate
             whatever
             is
             contrary
             ;
             only
             ,
             by
             the
             shortness
             of
             their
             Reason
             ,
             or
             untoward
             circumstances
             ,
             they
             are
             preoccupated
             with
             a
             wrong
             conceit
             of
             their
             own
             way
             ,
             and
             see
             not
             what
             is
             agreeable
             and
             what
             contrary
             to
             the
             Will
             of
             God
             ;
             And
             so
             afford
             those
             of
             the
             other
             sort
             a
             fair
             Occasion
             of
             Exercising
             a
             double
             Charity
             ,
             in
             bearing
             with
             their
             Imperfections
             ,
             and
             ,
             by
             sweet
             ways
             ,
             instructing
             their
             Ignorance
             .
          
           
           
             §
             .
             10.
             
             But
             ,
             we
             must
             not
             think
             that
             these
             two
             sorts
             of
             Devout
             people
             are
             found
             in
             the
             World
             ,
             fixt
             in
             an
             indivisible
             point
             ,
             as
             they
             seem
             here
             described
             .
             I
             fear
             there
             are
             not
             very
             many
             perfectly
             of
             the
             one
             kind
             ,
             and
             hope
             there
             are
             not
             very
             many
             just
             of
             the
             other
             .
             I
             only
             intended
             to
             describe
             the
             standards
             of
             these
             two
             Spirits
             :
             which
             are
             participated
             with
             a
             thousand
             unequal
             degrees
             ,
             now
             of
             the
             one
             ,
             now
             of
             the
             other
             sort
             ,
             and
             interwoven
             with
             a
             variety
             almost
             infinit
             ,
             according
             as
             natural
             Genius
             ,
             Instruction
             ,
             and
             other
             circumstances
             have
             allotted
             their
             proportions
             .
          
           
             §
             .
             11.
             
             Let
             be
             it
             our
             task
             
               oemulari
               charismata
               meliora
            
             ,
             with
             a
             true
             Christian
             Ambition
             ,
             to
             aim
             at
             what
             's
             best
             and
             highest
             ;
             but
             yet
             remember
             too
             ,
             that
             what
             's
             best
             in
             it self
             is
             not
             always
             best
             for
             every
             particular
             :
             and
             resolve
             ,
             upon
             better
             
             advise
             than
             our
             own
             ,
             to
             pursue
             the
             
               Unum
               necessarium
            
             ,
             that
             way
             which
             is
             most
             expedient
             for
             our
             Souls
             .
             The
             truth
             is
             ,
             these
             Methods
             ,
             as
             different
             as
             they
             are
             ,
             may
             both
             be
             needful
             almost
             for
             every
             one
             .
             Few
             or
             no
             understandings
             are
             so
             sublime
             ,
             as
             not
             to
             admit
             ,
             and
             even
             need
             ,
             the
             assistance
             of
             frequenting
             outward
             Acts
             ,
             which
             beget
             Habits
             :
             And
             few
             so
             low
             ,
             as
             may
             not
             be
             improv'd
             to
             contribute
             ,
             and
             that
             considerably
             ,
             to
             the
             benefit
             of
             the
             material
             way
             ,
             if
             good
             Instruction
             be
             not
             wanting
             .
             Wherefore
             ,
             neither
             should
             the
             Intelligent
             Devote
             neglect
             the
             constant
             use
             of
             outward
             Acts
             of
             Devotion
             ;
             nor
             the
             Material
             one
             ,
             to
             improve
             his
             outward
             exercises
             ,
             by
             joyning
             as
             much
             Understanding
             to
             them
             as
             he
             can
             .
          
        
         
           
           
             SECT
             .
             V.
             
          
           
             Of
             the
             means
             to
             attain
             Devotion
             .
          
           
             THe
             means
             of
             attaining
             both
             sorts
             of
             Devotion
             are
             already
             toucht
             in
             Common
             ;
             but
             the
             subject
             deserves
             to
             be
             treated
             more
             particularly
             .
             In
             the
             Material
             way
             ,
             because
             the
             effect
             is
             wrought
             in
             the
             Soul
             by
             impressions
             first
             made
             on
             the
             Body
             ,
             that
             which
             imports
             is
             ,
             that
             these
             Impressions
             be
             as
             strong
             as
             may
             be
             ,
             and
             as
             many
             ;
             for
             ,
             a
             weak
             cause
             often
             apply'd
             ,
             will
             produce
             the
             effect
             of
             a
             strong
             one
             .
             Such
             exercises
             therefore
             are
             to
             be
             preferr'd
             ,
             as
             strike
             the
             inward
             sense
             and
             fancy
             most
             strongly
             :
             but
             ,
             what
             ever
             they
             are
             ,
             they
             will
             become
             
             Efficacious
             ,
             if
             they
             be
             often
             enough
             repeated
             .
             Those
             therefore
             for
             whom
             this
             way
             is
             proper
             should
             be
             exhorted
             to
             be
             assiduous
             in
             the
             outward
             exercises
             of
             Devotion
             ,
             whatever
             they
             be
             ;
             yet
             with
             this
             caution
             ,
             that
             the
             Frequency
             prejudice
             not
             their
             Efficacy
             :
             For
             ,
             if
             they
             become
             so
             customary
             as
             to
             be
             done
             meerly
             out
             of
             custome
             ,
             they
             will
             loose
             much
             of
             their
             force
             .
             Particular
             care
             is
             to
             be
             taken
             in
             this
             point
             ,
             about
             those
             Exercises
             which
             require
             an
             extraordinary
             Reverence
             ,
             and
             ,
             by
             the
             design
             of
             the
             Divine
             Institutor
             ,
             carry
             with
             them
             an
             awe
             and
             respect
             ;
             as
             the
             Sacraments
             ,
             &c.
             
             For
             if
             ,
             according
             to
             the
             Maxim
             ,
             
               Consueta
               vilescunt
               ,
               Customary
               things
               grow
               vile
               ,
            
             our
             too
             frequent
             use
             of
             them
             ,
             bring
             us
             to
             a
             careless
             indifference
             in
             performing
             them
             ,
             and
             take
             off
             our
             conceit
             of
             them
             ;
             they
             will
             become
             little
             beneficial
             ,
             and
             perhaps
             harmful
             .
          
           
           
             §
             .
             2.
             
             But
             ,
             these
             inconveniences
             avoyded
             ,
             these
             Devotes
             are
             to
             be
             advised
             to
             pray
             as
             often
             and
             as
             long
             as
             they
             can
             ,
             and
             such
             prayers
             as
             they
             please
             ;
             To
             frequent
             the
             Sacraments
             ,
             the
             oftner
             the
             better
             ,
             so
             it
             be
             with
             serious
             preparations
             ,
             and
             such
             as
             may
             preserve
             the
             Reverence
             due
             to
             them
             ;
             To
             be
             present
             at
             all
             Solemnities
             of
             the
             Church
             ,
             and
             there
             where
             things
             are
             performed
             with
             most
             Majesty
             and
             becomingness
             ;
             If
             any
             Extraordinary
             Occasion
             of
             Devotion
             happen
             ,
             as
             in
             Jubilees
             and
             the
             like
             ,
             by
             all
             means
             to
             lay
             hold
             of
             it
             ;
             Often
             to
             read
             good
             Books
             ,
             of
             which
             the
             Affective
             are
             more
             for
             their
             purpose
             than
             the
             Instructive
             ;
             and
             ,
             in
             a
             word
             ,
             to
             omit
             nothing
             proper
             to
             strengthen
             and
             increase
             the
             Habit
             of
             Devotion
             .
             In
             general
             ,
             the
             conceit
             they
             frame
             in
             common
             and
             confusedly
             ,
             of
             the
             Benefit
             of
             these
             things
             ,
             should
             be
             kept
             up
             at
             the
             
             height
             ,
             and
             Increas'd
             if
             it
             may
             be
             :
             and
             ,
             for
             particulars
             ,
             because
             they
             penetrate
             not
             into
             the
             nature
             of
             things
             ,
             nor
             consider
             which
             way
             they
             work
             ,
             it
             matters
             not
             much
             what
             they
             be
             ,
             so
             they
             be
             good
             ,
             and
             apt
             to
             move
             them
             .
             For
             this
             Reason
             ,
             and
             because
             they
             are
             through
             their
             weakness
             easily
             scandaliz'd
             ;
             peo
             ,
             ple
             should
             in
             charity
             be
             wary
             of
             maintaining
             and
             even
             discovering
             contrary
             sentiments
             before
             them
             :
             For
             ,
             these
             ways
             ,
             whatever
             they
             be
             in
             themselves
             ,
             the
             best
             or
             no
             ,
             are
             best
             for
             them
             ,
             and
             will
             make
             them
             Saints
             ,
             if
             they
             pursue
             them
             sincerely
             and
             faithfully
             :
             and
             we
             must
             beware
             ,
             
               Nè
               pereat
               in
               scientiâ
               tuâ
               infirmus
               frater
               ,
               Lest
               a
               weak
               Brother
               perish
               by
               thy
               Knowledg
               .
            
          
           
             §
             .
             3.
             
             The
             way
             of
             Knowledg
             must
             needs
             be
             pursu'd
             by
             such
             means
             as
             improve
             Knowledg
             ;
             and
             he
             advances
             in
             it
             best
             ,
             who
             most
             deeply
             penetrates
             into
             Christian
             
             Duties
             ,
             and
             most
             clearly
             sees
             their
             agreeableness
             to
             right
             Reason
             .
             I
             do
             not
             mean
             with
             such
             a
             sight
             as
             is
             meerly
             speculative
             ;
             nor
             such
             a
             sight
             as
             can
             pierce
             into
             the
             Mysteries
             themselves
             ,
             and
             look
             upon
             them
             with
             that
             kind
             of
             Evidence
             which
             we
             have
             of
             other
             Truths
             ,
             whose
             terms
             we
             see
             connected
             :
             For
             this
             would
             take
             away
             Faith
             ,
             and
             is
             impossible
             here
             ;
             and
             only
             to
             be
             hoped
             in
             the
             Country
             of
             Blissful
             light
             ,
             where
             we
             shall
             see
             Face
             to
             Face
             .
             But
             I
             mean
             such
             a
             sight
             as
             presupposes
             Faith
             ,
             and
             renders
             it
             lively
             or
             operative
             ;
             which
             if
             once
             we
             can
             attain
             ,
             it
             is
             impossible
             not
             to
             be
             Devout
             :
             For
             ,
             knowledg
             of
             any
             Good
             ,
             when
             't
             is
             express
             and
             lively
             ,
             becomes
             a
             Principle
             of
             acting
             for
             it
             ,
             or
             to
             obtain
             it
             ;
             that
             is
             ,
             Will
             :
             as
             by
             reflexion
             we
             may
             easily
             discover
             in
             the
             whole
             course
             of
             our
             lives
             ,
             and
             experience
             of
             our
             daily
             Actions
             .
          
           
           
             §
             .
             4.
             
             Now
             ,
             this
             Knowledge
             is
             renderd
             express
             ,
             and
             Faith
             by
             consequence
             lively
             ,
             two
             manner
             of
             ways
             :
             By
             Supernatural
             ,
             and
             by
             Natural
             means
             .
             Supernatural
             means
             ,
             are
             either
             apt
             to
             affect
             all
             Mankind
             ;
             or
             some
             few
             chosen
             by
             God's
             providence
             ,
             and
             design'd
             and
             fitted
             for
             great
             ends
             .
             Of
             the
             first
             sort
             are
             Miracles
             in
             general
             :
             For
             the
             common
             course
             of
             Nature
             is
             practically
             evident
             to
             all
             ;
             and
             so
             ,
             what
             ever
             evidently
             crosses
             it
             ,
             must
             needs
             be
             conceiv'd
             to
             spring
             from
             the
             Author
             of
             Nature
             ,
             who
             can
             control
             it
             as
             he
             pleases
             .
             Wherefore
             ,
             as
             ,
             on
             the
             one
             side
             ,
             this
             evidence
             makes
             it
             stick
             firmly
             in
             the
             soul
             ,
             that
             God
             has
             a
             hand
             in
             it
             ;
             so
             ,
             on
             the
             other
             side
             ,
             the
             Astonishment
             ,
             by
             reason
             of
             the
             Unusualness
             of
             the
             effect
             ,
             makes
             it
             sink
             deep
             ;
             and
             both
             together
             render
             Faith
             ,
             as
             to
             the
             point
             it
             testifies
             ,
             exceeding
             lively
             and
             prompt
             
             to
             Action
             .
             Of
             the
             other
             sort
             are
             the
             rushing
             Wind
             ,
             the
             fiery
             Tongues
             ,
             and
             other
             concomitant
             causes
             ,
             which
             produc't
             that
             prodigious
             liveliness
             of
             Faith
             and
             sublime
             height
             of
             ardent
             Devotion
             in
             the
             first
             Planters
             of
             the
             Church
             :
             by
             which
             they
             were
             renderd
             so
             strongly
             and
             readily
             dispos'd
             for
             those
             duties
             which
             Christ
             had
             order'd
             them
             ,
             that
             they
             cheerfully
             embrac'd
             all
             Inconveniencies
             ,
             Torments
             ,
             nay
             Death
             it self
             ,
             to
             perform
             them
             .
             These
             causes
             were
             not
             apt
             to
             affect
             all
             Mankind
             ,
             as
             they
             did
             those
             few
             ,
             particularly
             fitted
             by
             long
             conversation
             with
             Christ
             himself
             ,
             and
             expectation
             of
             the
             effects
             of
             the
             Promise
             he
             made
             them
             at
             his
             departure
             ;
             which
             was
             still
             working
             in
             their
             minds
             ,
             and
             raising
             them
             to
             look
             for
             some
             strange
             Supernatural
             effect
             of
             it
             .
             These
             are
             the
             two
             manners
             of
             External
             and
             more
             ordinary
             supernatural
             means
             :
             for
             ,
             
             of
             the
             Inward
             workings
             of
             God's
             Spirit
             ,
             
               which
               blows
               where
               it
               lists
            
             ;
             and
             whose
             Operation
             ,
             and
             the
             Circumstances
             of
             it
             ,
             depend
             upon
             a
             Series
             of
             causes
             unknowable
             by
             us
             ,
             't
             is
             not
             my
             Intention
             to
             speak
             in
             this
             Discourse
             .
          
           
             §
             .
             5.
             
             Natural
             and
             Ordinary
             means
             ,
             to
             make
             this
             Knowledge
             express
             ,
             and
             Faith
             lively
             ,
             are
             also
             two-fold
             ,
             viz.
             penetrating
             well
             ,
             either
             the
             Grounds
             on
             which
             Faith
             is
             built
             ,
             that
             is
             ,
             the
             Certainty
             of
             the
             Authority
             which
             recommends
             it
             ;
             or
             else
             ,
             the
             Agreeableness
             of
             the
             things
             to
             be
             believed
             and
             of
             the
             Actions
             to
             be
             practis'd
             ,
             to
             the
             Maxims
             of
             true
             Reason
             .
             It
             is
             the
             proper
             business
             of
             Controversy
             to
             teach
             the
             one
             ,
             and
             Scholastick
             Divinity
             the
             other
             ;
             and
             't
             is
             by
             reading
             ,
             and
             attentively
             considering
             the
             discourses
             made
             by
             Masters
             in
             both
             kinds
             ,
             that
             we
             may
             attain
             the
             Knowledge
             we
             desire
             in
             these
             matmatters
             .
             
             Only
             let
             us
             provide
             the
             Author
             ,
             we
             chuse
             ,
             be
             truly
             Solid
             (
             for
             every
             one
             who
             writes
             is
             not
             so
             )
             ;
             and
             that
             the
             Point
             we
             chuse
             be
             to
             our
             purpose
             .
             It
             is
             neither
             necessary
             always
             ,
             nor
             convenient
             ,
             that
             every
             one
             who
             is
             capable
             of
             Knowledge
             ,
             should
             read
             all
             the
             Controversies
             that
             concern
             each
             point
             of
             Faith
             ;
             even
             though
             they
             be
             good
             and
             solid
             :
             much
             less
             amuse
             himself
             with
             solving
             all
             Objections
             rais'd
             ,
             and
             raisable
             without
             end
             ,
             by
             Adversaries
             .
             It
             will
             be
             sufficient
             to
             peruse
             and
             understand
             one
             or
             two
             good
             Books
             ,
             which
             solidly
             treat
             ,
             and
             firmly
             establish
             the
             Grounds
             of
             Faith
             ;
             or
             ,
             if
             leasure
             and
             opportunity
             serve
             ,
             to
             hear
             some
             Oral
             discourses
             of
             that
             subject
             :
             In
             fine
             ,
             by
             any
             way
             we
             can
             ,
             to
             weigh
             attentively
             the
             Nature
             of
             the
             Authority
             on
             which
             Faith
             is
             built
             ,
             and
             what
             perfect
             Certainty
             the
             same
             ,
             and
             less
             Authority
             begets
             in
             us
             on
             
             other
             Occasions
             .
             This
             done
             with
             that
             care
             and
             concern
             which
             the
             thing
             requires
             ,
             it
             will
             naturally
             breed
             in
             a
             Soul
             ,
             these
             and
             the
             like
             reflexions
             .
          
           
             §
             .
             6.
             
             I
             believe
             ,
             and
             that
             with
             a
             most
             firm
             assurance
             ,
             that
             there
             was
             a
             King
             Henry
             8th
             .
             a
             
               William
               the
               Conqueror
            
             ,
             a
             
               Julius
               Caesar
            
             ;
             and
             many
             Actions
             perform'd
             by
             them
             ,
             as
             altering
             Religion
             in
             England
             ,
             Conquering
             this
             Nation
             ,
             gaining
             many
             Victories
             ,
             and
             the
             like
             .
             The
             same
             I
             believe
             of
             less
             men
             ,
             and
             less
             universally-known
             Actions
             ;
             provided
             they
             were
             sufficiently
             notorious
             to
             great
             Multitudes
             ,
             and
             by
             these
             multitudes
             openly
             and
             seriously
             attested
             ,
             and
             without
             any
             imaginable
             ground
             of
             suspicion
             of
             Fear
             or
             Hope
             ,
             or
             any
             Interest
             which
             might
             move
             them
             to
             ly
             in
             the
             case
             .
             I
             find
             this
             writ
             in
             my
             heart
             in
             such
             characters
             ,
             that
             I
             can
             as
             well
             doubt
             whither
             I
             am
             ,
             as
             whither
             such
             things
             were
             .
             I
             find
             all
             Mankind
             
             judge
             the
             same
             ;
             and
             I
             can
             no
             more
             think
             it
             possible
             ,
             that
             Humor
             or
             Interest
             should
             beget
             this
             perswaon
             in
             them
             ,
             than
             in
             my self
             ;
             which
             I
             am
             sure
             it
             does
             not
             .
             'T
             is
             evident
             then
             ,
             that
             Right
             Nature
             ,
             or
             true
             Reason
             ,
             obliges
             both
             them
             and
             me
             to
             assent
             that
             such
             things
             are
             true
             ;
             and
             therefore
             that
             such
             an
             Authority
             ,
             attesting
             such
             matters
             of
             Fact
             ,
             cannot
             deceive
             us
             .
             Wherefore
             ,
             by
             the
             same
             and
             far
             better
             Reason
             ,
             I
             am
             to
             believe
             this
             vast
             Authority
             of
             the
             Church
             attesting
             to
             me
             ,
             that
             such
             and
             such
             Doctrins
             were
             taught
             by
             Christ
             and
             his
             Apostles
             .
          
           
             §
             .
             7.
             
             Farther
             ,
             considering
             the
             circumstances
             in
             which
             this
             Universal
             perswasion
             of
             Mankind
             that
             this
             doctrine
             is
             Divine
             was
             introduc't
             ,
             I
             find
             the
             Effect
             absolutely
             impossible
             to
             Nature
             .
             The
             men
             ,
             who
             first
             began
             to
             work
             it
             ,
             were
             inconsiderable
             in
             all
             respects
             of
             
             which
             the
             world
             takes
             notice
             :
             Of
             mean
             Birth
             ,
             of
             mean
             Callings
             ,
             Fisher-men
             ,
             of
             no
             Power
             ,
             no
             extraordinary
             natural
             Endowments
             ;
             and
             ,
             where
             there
             was
             a
             Primitive
             Christian
             ,
             as
             there
             were
             many
             ,
             famous
             for
             Parts
             or
             Quality
             ,
             he
             must
             first
             be
             wrought
             upon
             by
             men
             inferior
             to
             himself
             in
             all
             such
             kind
             of
             respects
             .
             This
             was
             at
             a
             time
             when
             the
             whole
             world
             was
             possest
             with
             Idolatry
             ,
             that
             is
             ,
             utter
             Enemies
             to
             Christianity
             ,
             excepting
             one
             poor
             Corner
             of
             it
             ,
             Judea
             ,
             where
             the
             Change
             began
             ;
             and
             where
             those
             who
             remained
             unchanged
             were
             greater
             enemies
             to
             the
             business
             than
             the
             Heathens
             themselves
             .
             The
             temper
             of
             the
             World
             at
             this
             time
             ,
             was
             so
             far
             from
             simple
             or
             foolish
             ,
             that
             Wit
             was
             rather
             at
             the
             highest
             pitch
             ;
             all
             the
             Learning
             of
             Athens
             and
             Greece
             being
             transfer'd
             to
             the
             Romans
             ,
             and
             there
             improv'd
             and
             heighten'd
             .
             Yet
             
               this
               World
            
             ,
             by
             
             
               these
               men
            
             ,
             in
             
               such
               circumstances
            
             ,
             was
             prevail'd
             with
             ,
             to
             cast
             off
             all
             their
             long-settled
             perswasions
             in
             Religion
             :
             and
             ;
             instead
             of
             them
             ,
             to
             entertain
             ,
             and
             that
             with
             a
             most
             unshakable
             firmness
             ,
             the
             belief
             of
             Mysteries
             inconceivable
             ;
             such
             at
             which
             nature
             could
             not
             chuse
             but
             boggle
             extreamly
             ,
             and
             not
             admit
             without
             absolute
             Conviction
             .
             For
             ,
             no
             Interest
             could
             move
             them
             ;
             all
             Preferments
             of
             Honour
             ,
             or
             Trust
             ,
             or
             Profit
             ,
             were
             in
             the
             Hands
             of
             those
             who
             Opposed
             this
             New
             Doctrine
             :
             and
             to
             Embrace
             it
             ,
             was
             to
             Forfeit
             whatever
             they
             Possest
             or
             hoped
             in
             this
             kind
             ;
             nay
             ,
             to
             change
             it
             for
             Poverty
             ,
             and
             Contempt
             ,
             and
             Torments
             ,
             and
             Death
             .
             Force
             there
             neither
             was
             ,
             nor
             could
             be
             :
             For
             ,
             all
             Power
             was
             in
             those
             who
             were
             against
             Christianity
             ;
             and
             was
             employ'd
             and
             strain'd
             to
             suppress
             it
             .
             In
             Learning
             and
             Wit
             ,
             and
             Eloquence
             ,
             and
             all
             Natural
             Parts
             ,
             
             they
             had
             the
             Advantage
             ;
             and
             the
             things
             proposed
             to
             their
             Belief
             ,
             a
             Trinity
             ,
             a
             God
             made
             Man
             ,
             and
             living
             in
             Obscurity
             ,
             and
             dying
             in
             Torments
             and
             Infamy
             ,
             a
             Virgin-Mother
             ,
             &c.
             were
             Inconceivable
             ,
             and
             to
             nature
             Unsolvable
             Riddles
             .
          
           
             §
             .
             8.
             
             He
             that
             shall
             consider
             these
             things
             ,
             and
             the
             rest
             of
             what
             may
             occur
             ,
             as
             they
             deserve
             ,
             will
             be
             convinc'd
             that
             the
             Effect
             ,
             viz.
             a
             Perswasion
             of
             such
             Multitudes
             of
             Men
             ,
             so
             qualify'd
             ,
             to
             believe
             such
             strange
             things
             ,
             so
             strongly
             that
             no
             Hopes
             or
             Fears
             could
             hinder
             them
             from
             standing
             firmly
             to
             them
             ,
             even
             to
             Death
             ,
             could
             not
             be
             compast
             by
             
               Natural
               Causes
            
             ;
             and
             thence
             conclude
             with
             absolute
             certainty
             ,
             the
             Doctrine
             could
             be
             no
             other
             than
             Divine
             ,
             dictated
             by
             God
             the
             Author
             of
             Nature
             ,
             and
             ,
             by
             his
             Power
             over
             it
             ,
             introduc't
             and
             settled
             in
             the
             World.
             
          
           
           
             §
             .
             9.
             
             Again
             ,
             amongst
             other
             Supernatural
             means
             Miracles
             being
             one
             ,
             which
             the
             Christian
             party
             unanimously
             pretend
             to
             have
             been
             done
             by
             Christ
             and
             his
             Apostles
             :
             'T
             is
             impossible
             had
             they
             been
             false
             they
             should
             not
             have
             been
             discover'd
             ,
             and
             the
             Pretenders
             and
             Actors
             manifestly
             shown
             to
             be
             a
             company
             of
             Cheats
             ,
             unless
             there
             wanted
             Wit
             ,
             or
             Power
             ,
             or
             Will
             in
             the
             Opposit
             Party
             to
             examin
             and
             detect
             them
             ;
             For
             ,
             that
             which
             we
             
               know
               how
            
             to
             do
             ,
             and
             can
             ,
             aud
             
               will
               do
            
             ,
             manifestly
             
               is
               done
            
             .
             Wit
             to
             detect
             them
             there
             was
             in
             abundance
             ,
             the
             world
             being
             then
             both
             acute
             ,
             and
             withall
             Sceptical
             ;
             a
             quality
             ,
             too
             ,
             which
             hindered
             them
             from
             believing
             rashly
             .
             Will
             there
             wanted
             not
             :
             The
             Honor
             and
             Interest
             of
             all
             Overseers
             of
             Religion
             ,
             or
             Priests
             ,
             both
             Jews
             and
             Gentiles
             ,
             engaging
             them
             against
             it
             ;
             and
             the
             Civill
             Policy
             being
             highly
             concern'd
             
             to
             look
             to
             Innovations
             ,
             and
             Doctrins
             contrary
             to
             the
             Religion
             in
             vogue
             ,
             and
             Establisht
             among
             them
             .
             Besides
             ,
             't
             is
             plain
             they
             had
             a
             
               Will
               to
               do
            
             what
             they
             did
             ,
             and
             they
             did
             make
             all
             the
             Opposition
             they
             could
             .
             Neither
             was
             there
             any
             want
             of
             Power
             ;
             which
             ,
             till
             Constantin's
             time
             ,
             three
             hundred
             years
             after
             Christ
             ,
             was
             all
             ,
             (
             whether
             Secular
             or
             Religious
             ,
             )
             in
             the
             hands
             of
             the
             Enemies
             of
             Christianity
             ;
             and
             often
             fruitlesly
             imploy'd
             to
             the
             uttermost
             ,
             both
             by
             Policy
             and
             Persecution
             ,
             to
             root
             it
             out
             .
             There
             was
             no
             possibility
             of
             over-bearing
             them
             by
             Noise
             (
             for
             that
             is
             one
             kind
             of
             Power
             )
             and
             silencing
             those
             who
             cry'd
             down
             the
             Miracles
             ,
             by
             the
             louder
             Clamours
             of
             greater
             multitudes
             who
             cry'd
             them
             up
             .
             For
             ,
             though
             Christianity
             had
             made
             a
             considerable
             progress
             in
             the
             world
             during
             the
             times
             of
             persecution
             ,
             yet
             ,
             in
             comparison
             of
             Heathens
             ,
             Christians
             were
             but
             few
             ,
             
             and
             very
             unable
             to
             contend
             with
             them
             in
             noise
             .
             It
             remains
             then
             ,
             that
             the
             pretended
             Miracles
             were
             true
             Miracles
             ,
             and
             too
             evidently
             such
             for
             any
             Wit
             or
             Power
             of
             man
             to
             show
             them
             otherwise
             :
             And
             that
             those
             and
             the
             other
             means
             ,
             used
             in
             the
             conversion
             of
             the
             world
             ,
             were
             truly
             
               above
               Nature
            
             ;
             since
             they
             overcame
             all
             Human
             and
             Natural
             means
             conspiring
             and
             bent
             to
             oppose
             them
             .
             And
             ,
             had
             they
             not
             been
             such
             ,
             the
             perswasion
             ,
             nay
             steadfast
             belief
             ,
             of
             such
             incomprehensible
             Mysteries
             ,
             and
             standing
             fast
             against
             such
             a
             violent
             Torrent
             ,
             nay
             turning
             the
             stream
             so
             strangely
             ,
             and
             prevailing
             on
             such
             vast
             Portions
             of
             the
             World
             to
             embrace
             Christianity
             ,
             would
             be
             an
             Effect
             without
             a
             Cause
             ,
             or
             (
             which
             is
             all
             one
             )
             without
             a
             proportionable
             Cause
             ,
             or
             a
             Cause
             able
             to
             produce
             it
             .
             Wherefore
             ,
             as
             Certain
             as
             it
             is
             ,
             that
             no
             Effect
             can
             be
             produc't
             without
             a
             Cause
             ,
             and
             that
             
             a
             Proportionable
             cause
             ,
             or
             a
             Cause
             
               able
               to
               produce
               it
            
             ,
             (
             and
             that
             is
             so
             certain
             ,
             that
             to
             deny
             it
             ,
             is
             to
             affirm
             manifest
             Contradiction
             ,
             viz.
             that
             
               a
               thing
               can
               do
               what
               it
               cannot
               do
            
             ;
             )
             so
             sure
             it
             is
             ,
             that
             this
             first-taught
             Doctrin
             was
             both
             truly
             Divine
             ,
             and
             rightly
             deriv'd
             from
             the
             Primitive
             times
             to
             us
             .
             Therefore
             I
             am
             as
             sure
             as
             I
             live
             my
             Faith
             is
             True
             ,
             and
             the
             Doctrin
             I
             believe
             ,
             Reveal'd
             to
             Mankind
             by
             God
             himself
             .
          
           
             §
             .
             10.
             
             Hence
             a
             rationally-pious
             Soul
             will
             discourse
             on
             this
             or
             the
             like
             manner
             :
             When
             I
             certainly
             know
             any
             thing
             that
             really
             and
             highly
             concerns
             me
             ,
             for
             example
             ,
             that
             such
             a
             precipice
             ,
             if
             I
             leap
             into
             it
             ,
             will
             certainly
             kill
             me
             ,
             such
             an
             Action
             will
             certainly
             ruin
             my
             estate
             ,
             such
             another
             will
             secure
             it
             ,
             and
             settle
             me
             in
             Plenty
             ,
             &
             Content
             ,
             and
             Security
             ;
             't
             is
             plain
             Madness
             not
             to
             act
             according
             to
             this
             Knowledg
             ,
             and
             
             beware
             of
             that
             precipice
             ,
             and
             avoyd
             one
             Action
             ,
             and
             do
             the
             other
             :
             But
             it
             is
             infinitly
             greater
             madness
             not
             to
             avoyd
             such
             things
             as
             my
             Faith
             ,
             with
             much
             greater
             certainty
             ,
             assures
             me
             will
             bring
             upon
             me
             infinitly
             greater
             Mischiefs
             ;
             and
             not
             lay
             hold
             of
             such
             things
             as
             it
             likewise
             assures
             me
             will
             put
             me
             into
             possession
             of
             infinitly
             greater
             Goods
             ,
             no
             less
             than
             true
             ,
             and
             perfect
             ,
             and
             never
             Ending
             Happiness
             :
             I
             will
             therfore
             endeavour
             by
             the
             best
             ,
             and
             all
             means
             I
             possibly
             can
             ,
             to
             avoyd
             Sin
             ,
             correct
             my
             Passions
             and
             Inordinate
             Love
             of
             this
             World
             ,
             strengthen
             and
             advance
             my
             Reason
             ,
             elevate
             my
             mind
             to
             God
             ,
             and
             strain
             with
             the
             utmost
             force
             of
             my
             Soul
             after
             this
             state
             of
             Bliss
             ,
             which
             is
             alone
             Desirable
             ,
             alone
             Considerable
             ,
             &c.
             
             And
             this
             with
             a
             steady
             and
             devout
             pursuit
             ;
             keeping
             ever
             awake
             in
             my
             mind
             ,
             when
             it
             grows
             drowsy
             ,
             the
             Absolute
             
             Certainty
             of
             what
             my
             Faith
             ,
             propos'd
             and
             attested
             to
             me
             by
             the
             Church
             ,
             delivers
             to
             me
             .
             Thus
             we
             see
             how
             
               Faith
               is
               the
               Argument
               of
               things
               not
               yet
               seen
               ,
            
             to
             wit
             ,
             by
             the
             clearness
             of
             its
             Principles
             or
             Grounds
             ;
             Likewise
             ,
             how
             't
             is
             the
             
               Substance
               of
               things
               to
               be
               hoped
               ,
            
             by
             the
             Firmness
             of
             its
             own
             Foundations
             ;
             Lastly
             ,
             how
             it
             is
             the
             Ground-work
             of
             all
             Devotion
             ,
             because
             the
             consideration
             of
             its
             Truth
             ,
             render'd
             express
             to
             our
             thoughts
             ,
             makes
             Faith
             it self
             very
             lively
             and
             Operative
             ,
             that
             is
             ,
             our
             Judgments
             concerning
             the
             Truth
             of
             it
             ,
             very
             Practical
             and
             
               Ready
               for
               Christian
               Action
            
             ;
             in
             which
             ,
             that
             disposition
             of
             the
             Soul
             ,
             which
             we
             call
             Devotion
             ,
             formally
             consists
             .
             To
             proceed
             thus
             far
             ,
             and
             settle
             their
             Judgments
             in
             these
             Truths
             with
             the
             steadiest
             firmness
             and
             clearest
             sight
             they
             can
             ,
             is
             advisable
             for
             those
             Souls
             ,
             whose
             pitch
             of
             Reason
             makes
             them
             Inquisitive
             
             into
             the
             Grounds
             of
             things
             ,
             and
             capable
             to
             comprehend
             them
             ;
             for
             such
             persons
             will
             receive
             much
             comfort
             and
             profit
             by
             such
             kind
             of
             satisfactions
             .
             It
             imports
             not
             which
             way
             they
             take
             to
             this
             end
             ;
             whether
             they
             work
             it
             out
             by
             their
             own
             meditations
             ,
             or
             use
             the
             assistance
             of
             Books
             ,
             or
             publick
             or
             private
             and
             Familiar
             Discourses
             :
             So
             the
             business
             be
             done
             ,
             it
             matters
             not
             how
             .
          
           
             §
             .
             11.
             
             If
             any
             particular
             difficulty
             which
             strikes
             at
             the
             very
             Ground
             of
             their
             Beleef
             comes
             cross
             their
             thoughts
             ,
             and
             hazards
             in
             the
             least
             to
             shock
             their
             Judgment
             ,
             it
             may
             be
             worth
             their
             pains
             somtimes
             to
             see
             through
             that
             too
             :
             But
             ,
             to
             amuse
             themselves
             with
             every
             Objection
             ,
             and
             not
             to
             be
             quiet
             till
             they
             themselves
             can
             answer
             every
             thing
             which
             is
             or
             may
             be
             oppos'd
             ,
             I
             take
             to
             be
             a
             very
             unprofitable
             ,
             and
             very
             unsatisfiable
             curiosity
             .
             The
             
             difficulty
             may
             somtimes
             be
             such
             as
             cannot
             be
             solved
             ,
             without
             a
             deep
             in-sight
             into
             many
             Sciences
             ,
             such
             as
             they
             neither
             have
             ,
             nor
             can
             hope
             to
             have
             for
             want
             of
             leasure
             or
             parts
             .
             Again
             ,
             Objections
             are
             endless
             ,
             and
             should
             we
             not
             be
             satisfi'd
             of
             a
             Truth
             ,
             till
             all
             that
             can
             be
             said
             against
             it
             were
             answer'd
             ,
             we
             should
             never
             be
             satisfy'd
             of
             any
             Truth
             at
             all
             ,
             but
             onely
             of
             the
             very
             first
             Principles
             .
             Should
             all
             the
             Objections
             ,
             yet
             ever
             thought
             of
             from
             the
             beginning
             of
             the
             World
             ,
             be
             answer'd
             to
             day
             ;
             as
             many
             more
             might
             be
             invented
             to
             morrow
             .
             For
             Wit
             and
             Fancy
             have
             no
             bounds
             ;
             and
             't
             is
             from
             the
             fertility
             of
             their
             Inventions
             that
             Objecting
             proceeds
             .
             And
             ,
             after
             all
             ,
             't
             is
             not
             the
             proper
             business
             of
             Devotes
             ;
             it
             belongs
             to
             Controvertists
             to
             answer
             Objections
             :
             the
             only
             thing
             which
             imports
             Devout
             people
             of
             this
             pitch
             ,
             is
             to
             understand
             well
             ,
             that
             the
             Grounds
             
             on
             which
             they
             proceed
             in
             the
             conduct
             of
             their
             Lives
             ,
             are
             firm
             and
             solid
             :
             and
             such
             as
             they
             ought
             securely
             ,
             and
             without
             fear
             of
             deceit
             ,
             rely
             on
             .
             Which
             done
             ,
             they
             must
             be
             true
             to
             themselves
             ,
             and
             act
             with
             a
             vigour
             proportionable
             to
             that
             degree
             of
             cleerness
             with
             which
             their
             Speculativeness
             discerns
             them
             to
             be
             true
             ,
             joyn'd
             with
             such
             a
             Concern
             as
             Faith
             tells
             us
             the
             matter
             deserves
             .
             Nor
             need
             they
             distrust
             Gods
             Providence
             in
             this
             ,
             which
             has
             furnisht
             his
             Church
             with
             means
             suitable
             to
             every
             capacity
             .
          
           
             §
             .
             12.
             
             Again
             ,
             when
             upon
             certain
             Grounds
             they
             have
             given
             Admittance
             to
             a
             Truth
             ,
             they
             should
             stand
             to
             it
             ,
             and
             trouble
             themselves
             no
             more
             :
             For
             nothing
             in
             the
             World
             is
             or
             can
             be
             more
             certain
             than
             that
             if
             this
             be
             True
             ,
             what
             ever
             is
             or
             can
             be
             said
             against
             it
             is
             
               not
               True
            
             ,
             whether
             I
             be
             able
             to
             make
             so
             much
             out
             or
             no.
             And
             
             upon
             this
             they
             may
             securely
             rest
             .
             In
             truth
             this
             wavering
             Inconstancy
             ,
             this
             quivering
             Irresolution
             ,
             which
             keeps
             us
             from
             owning
             heartily
             what
             we
             do
             see
             ,
             for
             fear
             of
             what
             we
             do
             not
             see
             ,
             is
             a
             blamable
             weakness
             ;
             loses
             the
             time
             ,
             in
             which
             we
             should
             work
             out
             our
             Salvation
             ,
             upon
             Doubts
             and
             Scruples
             ,
             and
             puts
             us
             into
             the
             condition
             ,
             which
             St.
             Paul
             reprehends
             in
             the
             women
             of
             his
             time
             ,
             
               Semper
               discentes
               ,
               &
               nunquam
               ad
               scientiam
               veritatis
               pervenientes
               .
               Always
               Learning
               ,
               &
               never
               coming
               to
               the
               knowledge
               of
               truth
               .
            
          
           
             §
             .
             13.
             
             Since
             then
             ,
             a
             knowing
             devout
             soul
             seeks
             only
             ,
             or
             only
             should
             seek
             ,
             so
             much
             knowledg
             ,
             as
             is
             necessary
             to
             the
             perfection
             of
             Devotion
             ;
             let
             her
             if
             she
             be
             able
             ,
             faithfully
             ,
             and
             severely
             pursue
             her
             inquiry
             ,
             till
             she
             arrive
             at
             such
             a
             certainty
             of
             those
             Truths
             which
             concern
             her
             ;
             I
             mean
             such
             as
             will
             give
             solid
             Ground
             for
             Virtuous
             Christian
             Life
             :
             and
             ,
             for
             
             the
             rest
             ,
             remain
             satisfy'd
             with
             this
             ,
             that
             there
             must
             of
             necessity
             be
             some
             deceit
             in
             whatever
             is
             said
             against
             Truth
             .
             Let
             her
             a
             God's
             Name
             first
             discover
             that
             to
             be
             Truth
             which
             she
             embraces
             ,
             as
             Truth
             ;
             to
             which
             't
             is
             sufficient
             to
             judge
             upon
             good
             Grounds
             ,
             the
             Church
             is
             Infallible
             .
             But
             after
             this
             ,
             it
             is
             lost
             time
             if
             she
             spend
             any
             in
             the
             discovery
             of
             the
             deceit
             .
             It
             is
             enough
             she
             knows
             it
             is
             Deceit
             ,
             and
             needs
             not
             know
             what
             kind
             of
             one
             it
             is
             .
             In
             our
             particular
             Case
             ,
             she
             may
             reflect
             ,
             that
             the
             Testimony
             of
             the
             Church
             or
             Tradition
             ,
             being
             the
             ground
             on
             which
             we
             build
             the
             certainty
             of
             Faith
             ,
             as
             't
             is
             Christian
             (
             which
             onely
             in
             a
             manner
             amongst
             us
             is
             called
             in
             question
             )
             they
             who
             deny
             the
             force
             of
             Tradition
             ,
             must
             by
             consequence
             deny
             the
             certainty
             of
             any
             matter
             of
             Fact
             done
             before
             our
             Days
             :
             And
             ,
             because
             Nature
             assures
             us
             ,
             that
             
             this
             is
             Irrational
             ,
             it
             assures
             us
             likewise
             ,
             that
             who
             object
             on
             this
             manner
             go
             against
             nature
             ,
             and
             so
             all
             they
             can
             say
             ,
             is
             no
             other
             than
             witty
             talk
             ,
             handsom
             flourishes
             ,
             and
             plausible
             quibbling
             ,
             without
             real
             force
             or
             solid
             ground
             .
             And
             ,
             indeed
             ,
             they
             plainly
             discover
             themselves
             irrational
             ,
             and
             led
             by
             passion
             ,
             who
             obstinately
             oppose
             Tradition
             ;
             because
             they
             maintain
             an
             evident
             Contradiction
             .
             For
             ,
             on
             the
             one
             side
             they
             affirm
             that
             Faith
             is
             truly
             certain
             ;
             and
             on
             the
             other
             ,
             deny
             Faith
             has
             any
             Grounds
             truly
             Certain
             :
             And
             this
             (
             since
             nothing
             can
             be
             said
             certain
             ,
             but
             in
             vertue
             of
             the
             Proofs
             of
             Grounds
             by
             which
             the
             Certainty
             is
             made
             out
             )
             is
             to
             say
             ,
             that
             Faith
             is
             and
             is
             not
             truly
             Certain
             .
             To
             this
             they
             are
             forc't
             by
             the
             heat
             of
             Opposition
             ;
             For
             they
             will
             not
             grant
             Tradition
             has
             the
             vertue
             to
             make
             a
             thing
             truly
             certain
             ,
             because
             they
             are
             aware
             it
             is
             against
             them
             :
             
             And
             ,
             by
             denying
             it
             ,
             they
             leave
             no
             truly
             certain
             Grounds
             for
             Faith
             at
             all
             .
             For
             ,
             as
             all
             proof
             of
             matters
             of
             Fact
             past
             long
             ago
             must
             at
             last
             depend
             on
             Testimony
             ,
             or
             Tradition
             ;
             if
             Tradition
             it self
             be
             not
             secure
             ,
             nothing
             can
             be
             so
             which
             depends
             on
             it
             .
             And
             so
             there
             is
             no
             remedy
             ,
             but
             they
             must
             speak
             out
             at
             last
             ,
             and
             say
             plainly
             ,
             as
             they
             do
             ,
             that
             all
             grounds
             of
             Faith
             ,
             and
             consequently
             Faith
             it self
             ,
             may
             possibly
             be
             false
             .
          
           
             §
             .
             14.
             
             I
             would
             not
             be
             mistaken
             here
             to
             advise
             any
             they
             should
             not
             beleeve
             till
             they
             have
             this
             Evidence
             of
             the
             Grounds
             of
             Faith
             ;
             but
             I
             presuppose
             them
             already
             Faithful
             and
             intend
             only
             to
             comfort
             their
             Faith
             by
             looking
             into
             it's
             Grounds
             :
             Every
             one
             that
             is
             convinc't
             ,
             whether
             upon
             solid
             or
             sleightest
             Grounds
             ,
             God
             has
             said
             a
             thing
             ,
             is
             bound
             to
             beleeve
             it
             ,
             else
             he
             sins
             mortally
             in
             disbelieving
             God
             who
             is
             Essential
             Truth
             .
             Much
             less
             do
             I
             absolutely
             
             require
             this
             of
             them
             ;
             but
             ,
             upon
             supposition
             that
             their
             own
             speculative
             and
             acute
             Genius
             makes
             themselves
             require
             it
             ,
             I
             exhort
             them
             to
             it
             as
             to
             that
             which
             is
             to
             such
             Souls
             a
             means
             to
             increase
             their
             Devotion
             ,
             and
             can
             no
             way
             shock
             them
             if
             they
             be
             not
             passionate
             and
             precipitate
             .
             Least
             of
             all
             do
             I
             tell
             them
             that
             in
             looking
             into
             their
             Grounds
             they
             ought
             to
             go
             to
             work
             like
             Doubters
             or
             Seekers
             ;
             but
             ,
             quite
             contrary
             ,
             supposing
             them
             firm
             in
             Faith
             by
             their
             relying
             on
             the
             sure
             Rock
             of
             the
             Church
             ,
             and
             strengthen'd
             in
             that
             reliance
             by
             the
             Practical
             Evidence
             that
             the
             Virtues
             she
             exhorts
             us
             to
             are
             agreeable
             to
             Right
             Practical
             Reason
             or
             Conscience
             ,
             and
             that
             the
             means
             she
             proposes
             and
             enjoyns
             to
             attain
             them
             are
             Effectuall
             towards
             that
             End
             ,
             I
             bid
             them
             rest
             secure
             ,
             that
             if
             God
             ,
             together
             with
             an
             earnest
             desire
             to
             advance
             in
             Devotion
             ,
             have
             also
             
             given
             them
             a
             piercing
             Eye
             to
             discern
             Truth
             (
             as
             he
             has
             to
             many
             many
             thousands
             in
             the
             vast
             Extent
             of
             the
             Church
             )
             God's
             Goodness
             has
             provided
             such
             Grounds
             proportion'd
             ,
             and
             penetrable
             by
             every
             Capacity
             ,
             and
             theirs
             amongst
             the
             rest
             ,
             as
             will
             ,
             if
             look't
             into
             ,
             render
             their
             Faith
             more
             lively
             ,
             and
             their
             Devotion
             more
             fervent
             and
             Solid
             .
             But
             ,
             who
             is
             of
             this
             pitch
             ,
             and
             so
             to
             make
             use
             of
             this
             method
             ,
             lest
             the
             over-weening
             of
             their
             own
             private
             and
             perhaps
             partial
             Fancies
             should
             make
             them
             strain
             beyond
             their
             force
             ,
             is
             left
             to
             the
             judgment
             of
             Spiritual
             Directers
             ,
             whom
             we
             are
             to
             suppose
             fitted
             by
             Education
             ,
             as
             well
             as
             design'd
             by
             Office
             to
             be
             the
             proper
             Discerners
             of
             Spirits
             ,
             and
             knowing
             when
             to
             administer
             St.
             Paul's
             Milk
             and
             solid
             Food
             according
             to
             the
             capacity
             of
             the
             Souls
             they
             are
             to
             nourish
             us
             in
             Devotion
             .
             For
             those
             perfecti
             
             were
             already
             Faithful
             :
             the
             reason
             then
             of
             his
             discoursing
             wisely
             with
             them
             ,
             was
             (
             their
             pitch
             bearing
             it
             )
             to
             make
             their
             Faith
             lively
             ,
             and
             their
             Vertue
             more
             solid
             ;
             and
             to
             enable
             them
             also
             to
             convert
             others
             to
             Faith
             ,
             and
             advance
             them
             in
             Vertue
             or
             Devotion
             .
          
           
             §
             .
             15.
             
             The
             bottom-ground
             of
             all
             Devotion
             being
             thus
             layd
             in
             the
             Establishment
             of
             Faith
             ,
             many
             other
             Comfortable
             Lights
             will
             break
             out
             ,
             and
             cherish
             and
             strengthen
             the
             liveliness
             of
             it
             in
             such
             persons
             as
             we
             have
             spoken
             of
             ,
             and
             to
             a
             great
             degree
             in
             others
             also
             .
             Such
             are
             the
             considerations
             ,
             What
             wise
             Orders
             for
             a
             World
             the
             
               Ten
               Commandements
            
             are
             ;
             What
             Universal
             Mischiefs
             would
             succeed
             if
             any
             of
             them
             were
             omitted
             ;
             and
             how
             the
             well-being
             of
             Mankind
             ,
             both
             as
             to
             this
             life
             and
             the
             next
             ,
             is
             pithily
             compriz'd
             in
             these
             few
             Heads
             :
             which
             as
             it
             argues
             an
             infinitly-wise
             
             Contriver
             ,
             comprehending
             and
             providing
             for
             the
             Necessities
             of
             Human
             Nature
             ,
             so
             it
             likewise
             becomes
             an
             Infinit
             Goodness
             ,
             commanding
             his
             poor
             and
             indigent
             Creatures
             nothing
             but
             what
             is
             their
             own
             true
             Good
             ,
             and
             tends
             to
             bring
             them
             to
             compleat
             Happiness
             .
          
           
             §
             .
             16.
             
             Next
             ,
             the
             Consideration
             how
             conformable
             the
             more
             elevaed
             Points
             of
             Faith
             are
             to
             Right
             Reason
             ,
             exceedingly
             comforts
             an
             Understanding
             captivating
             it self
             to
             the
             Obedience
             of
             Faith.
             For
             ,
             as
             on
             the
             one
             side
             ,
             nothing
             is
             more
             rational
             ,
             than
             that
             those
             highest
             Truths
             ,
             which
             Elevate
             us
             to
             Heaven
             ,
             should
             be
             placed
             above
             the
             pitch
             and
             endeavours
             of
             Nature
             ,
             and
             so
             not
             to
             be
             knowable
             by
             Principles
             purely
             Natural
             :
             So
             likewise
             Truths
             ,
             by
             being
             Truths
             ,
             and
             proceeding
             all
             from
             the
             Author
             of
             Truth
             ,
             must
             needs
             be
             ally'd
             
             one
             to
             another
             ,
             and
             bear
             some
             resemblance
             and
             proportion
             together
             ;
             those
             
               above
               Nature
            
             and
             Reason
             ,
             to
             those
             discoverable
             this
             way
             ;
             although
             they
             cannot
             be
             proved
             by
             them
             ,
             but
             depend
             on
             Gods
             Authority
             revealing
             and
             the
             Churches
             proposing
             them
             .
             These
             things
             are
             found
             in
             the
             books
             of
             Divines
             ;
             of
             which
             such
             would
             be
             chosen
             as
             serve
             best
             to
             perform
             the
             duty
             of
             Divines
             ,
             and
             shew
             the
             conformity
             of
             Religion
             to
             Reason
             most
             clearly
             .
             For
             ,
             those
             which
             ,
             with
             great
             shew
             of
             Wit
             and
             Learning
             ,
             only
             dispute
             matters
             plausibly
             on
             both
             sides
             ,
             are
             not
             proper
             for
             this
             purpose
             .
             Who
             understands
             not
             Latin
             ,
             or
             ,
             though
             he
             do
             ,
             is
             perhaps
             to
             seek
             in
             those
             Terms
             in
             which
             Schoolmen
             usually
             express
             themselves
             ,
             should
             make
             use
             of
             some
             good
             Divine
             ;
             who
             may
             select
             such
             points
             as
             are
             most
             proper
             for
             the
             Person
             with
             whom
             
             he
             deals
             ,
             and
             deliver
             them
             in
             terms
             which
             may
             be
             intelligible
             to
             him
             .
          
           
             §
             .
             17.
             
             Besides
             these
             Books
             &
             Discourses
             ,
             which
             increase
             Dovotion
             in
             intelligent
             Souls
             by
             enlightning
             their
             Understanding
             ,
             there
             are
             others
             which
             work
             immediately
             on
             the
             Will
             ,
             of
             them
             as
             well
             as
             of
             others
             ,
             by
             the
             way
             of
             Affections
             without
             the
             help
             of
             Reason
             .
             And
             ,
             though
             these
             are
             perhaps
             more
             proper
             for
             the
             other
             way
             of
             Devotion
             ,
             yet
             no
             assistance
             should
             be
             neglected
             ;
             and
             they
             are
             very
             compatible
             with
             this
             ,
             and
             no
             less
             ,
             if
             not
             more
             ,
             Efficacious
             .
             For
             ,
             being
             made
             up
             of
             Expressions
             coming
             from
             a
             mind
             full
             of
             ,
             and
             overflowing
             with
             Devout
             Thoughts
             ,
             they
             are
             apt
             to
             transsuse
             ,
             as
             it
             were
             Affections
             into
             the
             Soul
             of
             the
             Reader
             :
             And
             ,
             if
             that
             Reader
             be
             beforehand
             satisfi'd
             in
             the
             Principles
             which
             ground
             those
             Affections
             ,
             he
             
             is
             excellently
             disposed
             to
             receive
             them
             .
             Those
             Principles
             then
             being
             habitually
             possest
             by
             the
             Readers
             ,
             they
             will
             experience
             their
             Wills
             inflam'd
             by
             the
             ardent
             Love
             ,
             which
             those
             Expressions
             breath
             ;
             in
             the
             same
             manner
             as
             Lively
             Expressions
             of
             any
             Passion
             beget
             the
             same
             passion
             in
             another
             ,
             especially
             if
             possest
             with
             the
             same
             Concern
             which
             was
             to
             both
             the
             Ground
             of
             those
             Passions
             .
             Hence
             they
             find
             such
             Books
             full
             of
             Spirit
             ,
             and
             as
             it
             were
             of
             Sap
             ,
             connaturally
             nourishing
             and
             dilating
             their
             Souls
             ;
             which
             others
             ,
             not
             throughly
             satisfi'd
             of
             those
             Principles
             ,
             coucht
             underneath
             as
             their
             Foundation
             ,
             find
             sapless
             and
             disrelishing
             :
             Though
             yet
             ,
             sometimes
             it
             happens
             otherwise
             ,
             and
             that
             without
             any
             fault
             or
             defect
             .
          
           
             §
             .
             18.
             
             But
             generally
             such
             expressions
             are
             like
             meat
             already
             chaw'd
             ,
             and
             needing
             nothing
             to
             become
             
             presently
             nutritive
             ,
             but
             a
             heart
             disposed
             by
             Affections
             of
             the
             same
             kind
             to
             receive
             it
             ;
             as
             new
             drops
             of
             water
             ,
             without
             more
             ado
             cling
             together
             ,
             and
             increase
             the
             bulk
             .
             Of
             these
             ,
             some
             are
             us'd
             for
             Prayer
             directly
             ,
             others
             for
             Entertainment
             of
             the
             Mind
             with
             devout
             reading
             ;
             but
             both
             work
             by
             the
             way
             of
             Affective
             Impressions
             .
             The
             best
             without
             all
             comparison
             are
             the
             Psalms
             of
             David
             :
             which
             some
             find
             relish
             more
             ,
             when
             they
             are
             taken
             asunder
             ,
             and
             then
             peec't
             of
             verses
             taken
             one
             here
             ,
             another
             there
             ,
             as
             seems
             most
             proper
             ;
             and
             those
             obscure
             parts
             which
             darken
             the
             sence
             left
             out
             .
             Divers
             devout
             persons
             have
             laboured
             in
             this
             kind
             ;
             and
             who
             would
             labour
             for
             himself
             perhaps
             would
             find
             it
             no
             unuseful
             employment
             .
             Besides
             these
             ,
             I
             would
             commend
             
               St.
               Austins
               Confessions
               ,
               some
               piece
               of
               St.
               Bernard
               ,
               and
               S.
               Bonaventure
               :
               The
               Imitation
               of
               
               Christ
               ;
               The
               Love
               of
               God
               by
               St.
               Francis
               Sales
               ;
               St.
               Teresa's
               Works
               and
               ejaculatory
               Prayers
               ,
               The
               Sermons
               of
               of
               St.
               Thomas
               de
               villa
               nova
               ,
               &c.
               
            
             But
             ,
             the
             best
             books
             of
             Devotion
             are
             those
             of
             Prayer
             ;
             and
             Prayer
             being
             an
             Elevation
             of
             the
             Mind
             to
             God
             ;
             and
             the
             Mind
             consisting
             of
             Understanding
             and
             Will
             ;
             those
             Prayers
             are
             the
             best
             which
             work
             on
             both
             ,
             and
             at
             once
             instruct
             and
             enlighten
             the
             Understanding
             and
             inflame
             the
             Will.
             I
             would
             therefore
             advise
             to
             chuse
             such
             as
             contain
             solid
             Christian
             Doctrin
             ,
             and
             express
             it
             both
             rationally
             and
             affectively
             .
             Of
             this
             kind
             of
             Prayers
             the
             number
             is
             not
             great
             ;
             few
             being
             fitly
             qualifi'd
             to
             compose
             them
             .
             For
             ,
             there
             is
             requisit
             in
             the
             Author
             ,
             both
             skill
             in
             true
             Divinity
             ,
             to
             make
             the
             conformity
             of
             Christian
             Doctrin
             to
             Reason
             appear
             ,
             and
             ardent
             Devotion
             ;
             he
             being
             very
             unlikely
             to
             warm
             another
             
             who
             is
             cold
             himself
             ;
             And
             besides
             a
             great
             mastery
             in
             Language
             ,
             to
             chuse
             expressions
             clear
             and
             affective
             ,
             and
             both
             easy
             .
             I
             recommend
             for
             this
             purpose
             ,
             the
             meditations
             of
             St.
             Augustin
             ;
             and
             the
             Devotions
             of
             our
             learned
             ,
             Pious
             and
             judicious
             County-Man
             ,
             Mr.
             
               John
               Austen
            
             in
             the
             way
             of
             Offices
             .
          
           
             §
             .
             19.
             
             The
             Lives
             of
             Saints
             also
             are
             of
             great
             efficacy
             to
             stir
             up
             Devotion
             ,
             by
             way
             of
             Imitation
             and
             Example
             .
             But
             they
             would
             be
             well
             writ
             ,
             that
             is
             ,
             with
             more
             care
             to
             relate
             their
             Heroick
             Vertues
             ,
             which
             made
             them
             Saints
             and
             estimable
             and
             imitable
             by
             us
             ,
             then
             to
             huddle
             multitude
             of
             Miraculous
             ,
             and
             ,
             if
             but
             flightly
             attested
             ,
             incredible
             actions
             ;
             which
             neither
             were
             the
             causes
             of
             their
             Sanctity
             ,
             nor
             are
             imitable
             .
             They
             affect
             the
             Vulgar
             indeed
             with
             Admiration
             and
             Esteem
             ;
             But
             work
             not
             so
             much
             
             upon
             the
             wiser
             sort
             ,
             who
             only
             seek
             their
             own
             Improvement
             ,
             and
             how
             they
             may
             come
             to
             Vertue
             themselves
             ;
             of
             which
             these
             things
             were
             no
             Cause
             ,
             though
             they
             may
             be
             Signs
             .
             Yet
             ,
             when
             they
             are
             duly
             attested
             ,
             and
             accompany'd
             with
             the
             Saints
             Vertuous
             Life
             ,
             they
             become
             a
             kind
             of
             Testimony
             to
             the
             Church
             ,
             of
             God's
             particular
             favour
             to
             those
             who
             give
             themselves
             up
             to
             his
             Service
             ;
             and
             an
             encouragement
             for
             others
             to
             serve
             so
             good
             a
             Master
             ,
             who
             thus
             honours
             those
             that
             honours
             him
             .
             But
             ,
             as
             I
             said
             ,
             they
             ought
             to
             be
             well
             attested
             ,
             lest
             the
             credulity
             of
             the
             vulgar
             ,
             embracing
             so
             many
             uncertain
             stories
             for
             assured
             Truths
             ,
             and
             the
             easiness
             of
             some
             Pastors
             in
             permitting
             them
             without
             distinction
             to
             be
             Printed
             ,
             do
             not
             as
             much
             or
             more
             harm
             to
             those
             without
             the
             Church
             ,
             as
             good
             to
             those
             within
             her
             .
             The
             best
             way
             is
             to
             chuse
             such
             
             Lives
             as
             were
             written
             by
             Authors
             ,
             who
             were
             also
             Saints
             themselves
             ;
             and
             withal
             Learned
             and
             Prudent
             ,
             and
             so
             less
             apt
             to
             be
             imposed
             upon
             by
             false
             Relations
             ,
             or
             byast
             by
             Interest
             or
             Affection
             .
             Such
             as
             is
             the
             
               Life
               of
            
             St.
             
               Francis
               ,
               by
            
             St.
             
               Bonaventure
               ;
               of
            
             St.
             
               Hilarion
               and
            
             St.
             
               Paul
               the
               Hermite
               ,
               by
            
             St.
             
               Hierom
               ;
               of
            
             St.
             
               Anthony
               the
               Great
               by
            
             St.
             Athanasius
             ,
             and
             the
             like
             .
          
        
      
       
         
         
           CHAP.
           II.
           
        
         
           Of
           the
           Chief
           Act
           of
           Devotion
           ,
           PRAYER
           .
        
         
           
             SECT
             .
             I.
             
          
           
             Of
             the
             Nature
             of
             Prayer
             ,
             and
             its
             Excellency
             ,
             as
             it
             includes
             in
             it self
             the
             Exercise
             of
             all
             Virtues
             .
          
           
             THE
             First
             or
             Principal
             Act
             of
             Devotion
             being
             Prayer
             ,
             it
             seems
             proper
             ,
             that
             ,
             in
             a
             Treatise
             of
             Devotion
             ,
             I
             should
             say
             something
             
             more
             particularly
             of
             it's
             Nature
             ,
             and
             excellencies
             than
             I
             have
             done
             hitherto
             ;
             and
             thence
             enkindle
             in
             the
             Hearts
             of
             my
             Readers
             a
             great
             desire
             to
             frequent
             it
             .
             All
             which
             I
             cannot
             do
             without
             hinting
             at
             the
             same
             time
             the
             best
             Manner
             how
             to
             perform
             it
             :
             though
             it
             ought
             not
             to
             be
             expected
             ,
             in
             so
             short
             a
             discourse
             as
             I
             intend
             ,
             I
             should
             much
             enlarge
             my self
             ,
             or
             descend
             to
             every
             particular
             manner
             of
             it
             .
          
           
             §
             .
             2.
             
             Prayer
             then
             ,
             as
             was
             said
             ,
             is
             defin'd
             an
             
               Elevation
               or
               raising
               of
               the
               mind
               to
               God
               :
            
             which
             being
             a
             kind
             of
             Action
             ;
             and
             every
             Action
             ,
             (
             as
             Philosophy
             tells
             us
             ,
             )
             having
             two
             Terms
             or
             Ends
             ,
             the
             one
             that
             from
             which
             the
             Action
             goes
             ;
             the
             other
             that
             to
             which
             
               it
               tends
            
             ;
             (
             as
             for
             Example
             ,
             the
             Action
             of
             Heating
             ,
             goes
             from
             Coldness
             ,
             and
             tends
             to
             Heat
             )
             it
             follows
             that
             the
             benefit
             of
             Prayer
             must
             be
             rated
             from
             both
             these
             .
             It
             raises
             us
             to
             Heaven
             ,
             and
             therefore
             
             it
             lifts
             us
             from
             Earth
             ,
             its
             opposit
             or
             Antartick
             :
             That
             is
             ,
             it
             sets
             us
             above
             that
             from
             whence
             our
             misery
             springs
             ,
             and
             approaches
             us
             to
             that
             where
             all
             our
             Happiness
             is
             treasur'd
             up
             .
          
           
             §
             .
             3.
             
             Some
             ancient
             Heathens
             ,
             such
             as
             Diogenes
             ,
             seem'd
             to
             have
             attain'd
             the
             former
             ,
             without
             the
             Help
             of
             Prayer
             ;
             and
             to
             be
             great
             Contemners
             of
             the
             World.
             But
             ,
             alas
             ,
             they
             did
             but
             seem
             so
             ,
             for
             all
             their
             mock-holy-day
             pretences
             :
             For
             ,
             had
             they
             been
             indeed
             and
             truly
             rais'd
             
               above
               Earth
            
             ,
             they
             must
             of
             force
             have
             been
             rais'd
             
               towards
               Heaven
            
             ;
             that
             is
             ,
             they
             must
             have
             been
             addicted
             to
             address
             themselves
             by
             Prayer
             to
             the
             true
             God
             ;
             of
             which
             kind
             of
             Devotion
             their
             Earth-clogg'd
             minds
             were
             utterly
             ignorant
             :
             They
             were
             not
             then
             rais'd
             above
             their
             affections
             to
             Earth
             ,
             but
             their
             whole
             pursuit
             was
             still
             the
             World
             ,
             though
             under
             a
             different
             
             consideration
             :
             They
             were
             above
             it
             ,
             as
             it
             was
             able
             to
             give
             them
             Riches
             and
             Honorable
             Titles
             ;
             but
             still
             deeply
             plung'd
             in
             it
             ,
             as
             it
             gave
             them
             Esteem
             .
             Nay
             ,
             far
             more
             deeply
             ,
             even
             for
             this
             regard
             ,
             that
             for
             this
             Esteem's
             sake
             ,
             they
             contemn'd
             the
             other
             :
             For
             they
             thought
             it
             more
             Honorable
             to
             seem
             to
             contemn
             Riches
             and
             Dignities
             ,
             then
             to
             seek
             them
             ;
             and
             therefore
             aym'd
             at
             a
             greater
             worldly
             honour
             by
             refusing
             that
             which
             in
             their
             Apprehensions
             was
             a
             less
             .
             So
             that
             ,
             the
             Progress
             of
             their
             vain
             and
             proud
             Souls
             was
             not
             an
             advance
             from
             Earthliness
             to
             Heavenliness
             ;
             but
             a
             foolish
             leaving
             Earthly
             Riches
             and
             Dignities
             ,
             to
             acquire
             an
             aiery
             and
             perhaps
             a
             more
             empty
             Earthly
             Esteem
             and
             Admiration
             .
             Nay
             ,
             they
             contemn'd
             the
             other
             comparatively
             onely
             ,
             that
             is
             ,
             would
             have
             lov'd
             it
             ,
             and
             perhaps
             heartily
             too
             ,
             but
             that
             they
             doted
             more
             upon
             this
             :
             As
             
             the
             forenam'd
             Cynick
             trampled
             on
             Plato's
             Pride
             (
             as
             he
             call'd
             his
             gay
             cloths
             )
             with
             a
             greater
             Pride
             perhaps
             than
             Plato
             wore
             them
             .
             Of
             which
             kind
             of
             Contemners
             of
             the
             World
             ,
             we
             have
             too
             many
             examples
             in
             England
             ,
             amongst
             our
             deepest
             Fanaticks
             :
             With
             this
             difference
             ,
             that
             their
             Pride
             is
             more
             spiritual
             ,
             that
             is
             ,
             worse
             ;
             nay
             being
             a
             corruption
             of
             right
             Christianity
             ,
             the
             worst
             of
             all
             that
             can
             be
             .
          
           
             §
             .
             4.
             
             Prayer
             then
             being
             the
             best
             means
             to
             elevate
             the
             mind
             from
             Earth
             to
             Heaven
             ,
             or
             rather
             this
             very
             Elevation
             it self
             ;
             and
             the
             best
             or
             readiest
             way
             to
             effect
             this
             ,
             or
             raise
             our selves
             upwards
             ,
             being
             Flying
             ;
             it
             follows
             ,
             that
             if
             we
             pursue
             the
             Metaphor
             ,
             we
             must
             say
             the
             Soul
             has
             wings
             ,
             by
             which
             she
             is
             enabl'd
             to
             take
             this
             flight
             ,
             that
             is
             ,
             her
             Thoughts
             and
             Affections
             :
             which
             how
             swift
             they
             are
             ,
             and
             how
             far
             
             they
             reach
             at
             one
             View
             and
             Effort
             of
             the
             Soul
             ,
             a
             litle
             Reflexion
             will
             teach
             us
             .
             Moreover
             ,
             she
             must
             move
             and
             stir
             these
             Wings
             ,
             that
             is
             ,
             meditate
             and
             consider
             ;
             whence
             we
             experience
             ,
             that
             those
             who
             are
             given
             to
             run
             over
             their
             private
             Prayers
             without
             considering
             what
             they
             say
             ,
             are
             sluggishly
             indeed
             moving
             towards
             Heaven
             ;
             for
             they
             cannot
             but
             think
             of
             it
             at
             times
             sleightly
             ,
             and
             still
             intend
             well
             ;
             but
             they
             seldom
             advance
             by
             it
             to
             any
             high
             pitch
             .
             They
             climb
             a
             little
             upward
             ,
             by
             the
             help
             of
             Characters
             and
             Sounds
             ;
             and
             the
             lame
             Activity
             of
             Fancy
             lifts
             them
             into
             the
             Air
             ;
             where
             they
             see
             after
             a
             duskish
             manner
             far
             distant
             glances
             of
             Heaven
             ;
             but
             scarce
             one
             constant
             Ray
             of
             true
             Light
             dawns
             ,
             to
             allure
             and
             affect
             them
             strongly
             .
             Lastly
             ,
             there
             must
             be
             a
             calm
             and
             clear
             medium
             to
             fly
             thorow
             ,
             (
             such
             as
             is
             our
             Air
             in
             material
             Flights
             )
             not
             disturb'd
             with
             ruffling
             
             Passions
             ,
             or
             clogg'd
             with
             clouds
             of
             Sorrow
             and
             worldly
             Cares
             .
             If
             such
             Whirl-winds
             and
             Tempests
             turmoil
             this
             medium
             ,
             it
             will
             hazard
             to
             take
             the
             Soul
             off
             the
             Wing
             ,
             and
             throw
             her
             head-long
             to
             the
             Earth
             .
             Wherefore
             ,
             if
             we
             intend
             a
             Progress
             towards
             Heaven
             by
             Prayer
             ,
             we
             must
             first
             prepare
             a
             cheerful
             and
             unpassionate
             disposition
             of
             the
             mind
             ;
             
               Ubi
               pax
               ,
               ibi
               Spiritus
               Sanctus
               ,
            
             Where
             there
             is
             Peace
             ,
             the
             Gift
             of
             the
             Holy-Ghost
             ,
             the
             Divine
             Giver
             himself
             is
             not
             far
             absent
             .
             At
             least
             there
             must
             be
             a
             steadiness
             in
             the
             Soul
             's
             superior
             part
             ,
             or
             a
             full
             Intention
             to
             get
             rid
             of
             all
             these
             Passions
             .
             For
             ,
             this
             laid
             first
             ,
             Prayer
             it self
             will
             do
             the
             rest
             ,
             as
             shall
             be
             seen
             hereafter
             .
          
           
             §
             .
             5.
             
             Another
             Excellency
             of
             Prayer
             ,
             and
             consequently
             an
             Encouragement
             to
             pursue
             it
             ,
             is
             that
             it
             includes
             in
             it self
             at
             once
             all
             Virtues
             ;
             not
             after
             a
             sluggish
             manner
             ,
             as
             they
             ly
             dormant
             as
             it
             were
             habitually
             in
             
             the
             Soul
             ,
             but
             as
             they
             are
             consider'd
             in
             their
             
               most
               actuall
            
             and
             best
             state
             :
             Which
             is
             as
             much
             as
             to
             say
             ,
             that
             Prayer
             is
             the
             actual
             exercise
             of
             all
             virtues
             at
             once
             :
             For
             ,
             it
             is
             known
             that
             those
             virtues
             we
             call
             morall
             ,
             are
             not
             at
             all
             meritorious
             ,
             and
             consequently
             not
             at
             all
             virtues
             ,
             but
             as
             they
             partake
             of
             that
             Queen
             of
             virtues
             ,
             Charity
             .
             Whosoever
             therfore
             has
             Charity
             ,
             (
             and
             consequently
             the
             two
             other
             Theologicall
             virtues
             ,
             Faith
             and
             Hope
             )
             has
             all
             the
             rest
             ;
             whence
             it
             is
             said
             in
             the
             Scripture
             ,
             that
             ,
             
               Love
               is
               the
               fullfilling
               of
               the
               Law.
               
            
          
           
             §
             .
             6.
             
             But
             ,
             that
             we
             may
             come
             to
             particulars
             .
             While
             we
             pray
             ,
             we
             make
             use
             of
             the
             virtue
             of
             Faith
             in-many
             regards
             ;
             for
             we
             at
             once
             Exercise
             our
             Belief
             ,
             that
             God
             is
             the
             Soveraign
             Giver
             of
             all
             Good
             ,
             and
             Lord
             of
             all
             things
             ;
             that
             He
             is
             infinitly
             Wise
             to
             see
             the
             bottom
             of
             our
             hearts
             laid
             open
             then
             before
             
             him
             ;
             Infinitly
             Powerfull
             to
             accomplish
             all
             we
             can
             possibly
             wish
             ;
             Infinitly
             Good
             ,
             to
             admit
             us
             into
             his
             presence
             ;
             nay
             ,
             to
             exhort
             and
             even
             command
             us
             to
             come
             to
             him
             ;
             as
             also
             to
             bestow
             on
             us
             all
             that
             our
             condition
             and
             disposition
             can
             render
             us
             capable
             of
             ;
             Infinitly
             Merciful
             to
             forgive
             all
             our
             sins
             as
             soon
             as
             ever
             we
             heartily
             repent
             ,
             and
             humbly
             ask
             pardon
             .
             Again
             ,
             by
             our
             profound
             Reverence
             ,
             we
             acknowledge
             and
             exercise
             the
             belief
             of
             his
             incomparable
             Greatness
             and
             Majesty
             ;
             By
             our
             Submission
             ,
             and
             Resignation
             ,
             of
             his
             wise
             Providence
             and
             Conduct
             of
             the
             World
             :
             Lastly
             ,
             by
             our
             asking
             of
             him
             with
             due
             Humility
             ,
             that
             he
             is
             our
             Great
             Creatour
             ,
             we
             his
             poor
             indigent
             Creatures
             ,
             and
             meer
             Nothings
             of
             our
             selvs
             :
             also
             ,
             that
             he
             is
             our
             most
             liberal
             and
             bounteous
             Benefactor
             ,
             Infinitly
             Rich
             to
             supply
             ,
             and
             Overflowingly
             Communicative
             of
             himself
             ,
             
             to
             relieve
             all
             our
             Necessities
             ,
             so
             we
             ask
             as
             we
             ought
             .
          
           
             §
             .
             7.
             
             Again
             ,
             when
             we
             pray
             ,
             we
             exercise
             our
             Hope
             that
             He
             will
             hear
             our
             Prayers
             ,
             and
             grant
             all
             we
             ask
             ,
             if
             we
             ask
             wisely
             and
             humbly
             ;
             that
             he
             will
             keep
             the
             promise
             he
             has
             made
             us
             to
             that
             purpose
             ;
             that
             he
             will
             Mercifully
             Pardon
             our
             sins
             ,
             Protect
             us
             from
             dangers
             ;
             and
             in
             a
             word
             ,
             (
             as
             we
             use
             to
             phrase
             it
             ,
             )
             that
             he
             will
             
               hear
               all
               our
               Prayers
            
             ,
             which
             according
             to
             his
             wise
             Government
             of
             the
             World
             ,
             ought
             to
             be
             seconded
             with
             Performance
             .
          
           
             §
             .
             8.
             
             Lastly
             ,
             while
             we
             pray
             ,
             we
             exercise
             the
             Virtue
             of
             Charity
             ,
             as
             it
             signifies
             
               Love
               of
               God
            
             ,
             by
             calling
             upon
             him
             and
             looking
             on
             him
             as
             a
             Father
             and
             the
             Fountain
             of
             all
             good
             ;
             as
             endow'd
             with
             all
             those
             ravishing
             qualities
             which
             amongst
             us
             use
             to
             beget
             Love
             ,
             such
             as
             are
             ,
             Bounty
             ,
             Kindness
             ,
             Mercy
             ,
             tender
             Compassion
             ,
             Fidelity
             of
             word
             ,
             Friendliness
             ,
             
             Pure
             Intellectual
             Light
             ,
             infinit
             Beautifulness
             to
             the
             eye
             of
             the
             mind
             :
             And
             ,
             most
             of
             all
             ,
             as
             he
             is
             our
             Chief
             and
             final
             ,
             our
             Infinit
             and
             Eternal
             Good
             ,
             and
             our
             onely
             Bliss
             ;
             in
             whom
             our
             Soul
             must
             either
             for
             ever
             repose
             after
             all
             the
             fond
             toyes
             of
             the
             World
             we
             so
             dote
             on
             leave
             us
             ,
             or
             else
             remain
             Eternally
             Miserable
             .
             Let
             us
             lay
             all
             this
             together
             ,
             and
             then
             reflect
             how
             sublime
             an
             Excellency
             is
             found
             in
             Prayer
             ,
             which
             at
             once
             exercises
             and
             interiourly
             Executes
             in
             the
             sight
             of
             God
             ,
             all
             Virtues
             at
             once
             .
          
        
         
           
           
             SECT
             .
             II.
             
          
           
             Of
             the
             Excellency
             of
             Prayer
             as
             t
             is
             the
             Actual
             Fulfilling
             all
             the
             Commandments
             at
             once
             .
          
           
             WHen
             the
             young
             man
             in
             the
             Gospel
             askt
             our
             Blessed
             Saviour
             ,
             what
             he
             should
             do
             to
             have
             Eternal
             Life
             ,
             his
             answer
             was
             ,
             
               keep
               the
               Commandments
            
             :
             Now
             ,
             if
             Prayer
             be
             (
             supposing
             it
             made
             as
             it
             ought
             )
             the
             keeping
             all
             the
             Commandments
             ,
             nay
             ,
             an
             actual
             exercising
             them
             all
             at
             once
             ;
             then
             we
             may
             be
             bold
             to
             vary
             the
             Phrase
             of
             our
             Saviour's
             Words
             ,
             without
             altering
             his
             sence
             ,
             and
             to
             say
             ,
             
               If
               
               thou
               wilt
               have
               Eternal
               Life
               ,
               apply
               thy self
               to
               Prayer
               .
            
             And
             this
             is
             another
             Excellency
             of
             Prayer
             ,
             and
             a
             great
             one
             too
             ,
             that
             every
             time
             we
             exercise
             it
             ,
             we
             are
             exercising
             the
             fulfilling
             all
             the
             Commandments
             at
             once
             .
          
           
             §
             .
             2.
             
             To
             understand
             which
             we
             must
             consider
             ,
             that
             no
             External
             Act
             is
             Meritorious
             or
             Demeritorious
             before
             God
             ,
             but
             as
             it
             springs
             from
             Deliberate
             Will
             or
             Intention
             :
             and
             ,
             though
             the
             Execution
             of
             God's
             Commands
             do
             exteriously
             increase
             Merit
             too
             ,
             yet
             it
             is
             because
             the
             Intention
             it self
             is
             better'd
             or
             strengthen'd
             habitually
             to
             some
             degree
             by
             the
             outward
             Exercise
             ;
             or
             because
             ,
             there
             being
             some
             Difficulty
             perhaps
             to
             be
             overcome
             in
             the
             performing
             the
             outward
             action
             :
             hence
             the
             Intention
             to
             do
             this
             ,
             pursu'd
             resolutely
             to
             an
             actuall
             Execution
             ,
             is
             better
             then
             else
             it
             would
             have
             been
             ,
             by
             the
             very
             conquering
             
             the
             difficulty
             ;
             in
             the
             same
             sence
             a●
             we
             may
             say
             ,
             an
             intention
             to
             do
             a
             thing
             
               notwithstanding
               any
               difficulty
               occurring
            
             ,
             is
             better
             than
             an
             intention
             simply
             to
             do
             it
             .
             Again
             ,
             the
             outward
             action
             increases
             our
             Merit
             ,
             be-because
             it
             begets
             a
             greater
             satisfaction
             and
             Hope
             in
             us
             ,
             that
             our
             inward
             Intention
             was
             not
             a
             counterfeit
             one
             ;
             for
             ,
             the
             being
             conscious
             to
             our selves
             of
             having
             perform'd
             many
             such
             good
             Deeds
             ,
             (
             especially
             if
             not
             done
             in
             the
             world's
             Eye
             ,
             and
             therefore
             not
             for
             its
             sake
             ,
             but
             for
             God's
             )
             will
             stand
             us
             in
             good
             stead
             at
             our
             last
             hour
             ,
             and
             strengthen
             our
             Souls
             with
             Hope
             (
             and
             consequently
             with
             Love
             which
             always
             goes
             proportion'd
             to
             it
             )
             when
             we
             are
             to
             appear
             before
             our
             great
             Judg.
             But
             ,
             abstracting
             from
             these
             cases
             ,
             and
             speaking
             of
             outward
             Actions
             ,
             without
             any
             regard
             or
             rapport
             to
             the
             Soul
             ,
             they
             are
             purely
             
               Local
               motions
            
             ,
             or
             meerly
             Natural
             not
             
             Moral
             ones
             ,
             and
             so
             have
             nothing
             to
             do
             with
             Merit
             or
             Demerit
             :
             Wherefore
             ,
             putting
             an
             Intention
             to
             do
             any
             good
             ,
             as
             resolutely
             bent
             to
             do
             it
             ,
             and
             to
             overcome
             all
             difficulties
             that
             may
             occur
             ,
             and
             to
             that
             degree
             of
             perfection
             as
             the
             other
             gains
             by
             extending
             it self
             to
             action
             ;
             lastly
             ,
             such
             as
             by
             reason
             of
             its
             heartiness
             and
             honest
             sincerity
             ,
             with
             other
             circumstances
             ,
             gains
             the
             same
             comfort
             to
             the
             Soul
             ,
             as
             if
             it
             had
             been
             executed
             outwardly
             ,
             't
             is
             equally
             Meritorious
             as
             the
             other
             .
             Insomuch
             ,
             that
             whosoever
             firmly
             and
             resolutely
             intends
             any
             good
             ,
             so
             that
             nothing
             needs
             but
             an
             opportunity
             actually
             to
             put
             it
             in
             execution
             ,
             does
             already
             execute
             it
             in
             his
             heart
             ;
             and
             t
             is
             the
             same
             before
             God
             ,
             as
             if
             he
             had
             perform'd
             it
             exteriourly
             ,
             As
             is
             evident
             from
             our
             B.
             Saviours
             saying
             ,
             that
             the
             poor
             Widow
             ,
             when
             she
             gave
             a
             mite
             ,
             gave
             more
             than
             all
             the
             Rich
             Vaunters
             :
             For
             ,
             though
             
             in
             the
             Eye
             of
             the
             World
             it
             was
             not
             so
             much
             ,
             yet
             is
             was
             full
             as
             much
             in
             the
             Eye
             of
             God
             ;
             accepting
             it
             as
             such
             ,
             because
             He
             saw
             her
             hearty
             good
             Intention
             was
             such
             ,
             that
             ,
             could
             she
             have
             done
             it
             ,
             she
             would
             have
             given
             more
             than
             they
             all
             did
             .
          
           
             §
             .
             3.
             
             This
             being
             once
             settled
             ,
             't
             is
             easily
             seen
             ,
             that
             Prayer
             exercis'd
             as
             it
             ought
             ,
             is
             in
             true
             Theology
             a
             keeping
             at
             once
             all
             the
             Commandments
             ,
             and
             consequently
             the
             Commandments
             of
             the
             Church
             too
             ,
             which
             are
             all
             involv'd
             in
             the
             Fourth
             .
             For
             who
             sees
             not
             that
             the
             First
             Commandment
             is
             nothing
             but
             an
             injunction
             to
             Faith
             ,
             Hope
             ,
             and
             Charity
             ;
             as
             this
             last
             signifies
             
               Love
               of
               God
               above
               all
               things
               :
            
             As
             also
             to
             Soveraign
             Honour
             and
             profoundest
             Reverence
             ,
             as
             they
             are
             peculiarly
             due
             to
             God.
             Likewise
             ,
             that
             the
             Second
             is
             but
             an
             Extension
             of
             the
             Reverence
             due
             
             to
             Himself
             ,
             to
             his
             Name
             ;
             or
             a
             Conformity
             in
             Words
             and
             Conversation
             to
             the
             Esteem
             we
             ought
             to
             bear
             him
             in
             our
             Minds
             :
             And
             the
             Third
             ,
             a
             Determination
             of
             a
             circumstance
             of
             Prayer
             ,
             to
             which
             he
             that
             is
             given
             to
             Prayer
             must
             needs
             be
             easily
             conformable
             .
             And
             what
             cares
             he
             who
             is
             Exercising
             actually
             the
             Virtues
             ,
             we
             show'd
             before
             were
             all
             found
             in
             rightly
             made
             Prayer
             ,
             and
             especially
             Love
             of
             Heaven
             above
             all
             things
             ,
             what
             cares
             he
             ,
             I
             say
             ,
             for
             pretending
             to
             worldly
             Power
             greater
             than
             others
             ,
             for
             resenting
             injuries
             ,
             or
             for
             gaining
             worldly
             pleasures
             or
             profit
             ,
             in
             which
             consist
             all
             those
             of
             the
             Second
             Table
             ;
             whereas
             ,
             if
             he
             be
             in
             Prayer
             ,
             that
             is
             ,
             if
             his
             mind
             be
             
               Elevated
               to
               God
            
             ,
             and
             this
             frequently
             and
             fervently
             ,
             he
             must
             needs
             despise
             in
             his
             Heart
             ,
             nay
             be
             Habituated
             to
             despise
             all
             these
             sublunary
             trifles
             .
             
               In
               his
               Heart
            
             I
             say
             ,
             or
             Superior
             part
             
             of
             his
             Soul
             ,
             or
             (
             which
             is
             all
             one
             )
             as
             soon
             as
             he
             recurs
             to
             his
             Principles
             ,
             which
             dwell
             and
             govern
             there
             ;
             however
             the
             Inferiour
             ,
             which
             feels
             some
             trouble
             ,
             will
             have
             some
             natural
             grudgings
             and
             repinings
             .
             But
             these
             are
             little
             or
             nothing
             to
             God's
             Commandements
             ,
             but
             ,
             rather
             ,
             an
             advantage
             to
             virtue
             ,
             or
             an
             occasion
             of
             merit
             ;
             so
             the
             Superior
             Part
             ,
             by
             strength
             of
             Christian
             Principles
             ,
             and
             Supernatural
             Considerations
             or
             Motives
             ,
             keeps
             them
             from
             growing
             Moral
             ones
             ,
             that
             is
             ,
             keeps
             those
             Natural
             Considerations
             from
             settling
             into
             Intentions
             :
             which
             is
             the
             true
             Touch-stone
             ,
             how
             far
             these
             or
             such
             Motions
             belong
             to
             Nature
             ,
             and
             how
             far
             they
             relate
             to
             Morality
             .
          
           
             §
             .
             4.
             
             But
             you
             will
             say
             ,
             we
             do
             not
             Experience
             while
             we
             pray
             ,
             that
             we
             practise
             distinctly
             any
             one
             of
             these
             Virtues
             ,
             now
             spoken
             of
             ,
             nor
             so
             much
             as
             think
             of
             any
             of
             
             those
             Commandments
             ;
             nay
             ,
             many
             of
             them
             seem
             most
             Exceedingly
             remote
             from
             our
             thoughts
             when
             we
             are
             in
             Prayer
             ,
             and
             a
             quite
             different
             kind
             of
             Object
             .
             'T
             is
             answer'd
             ,
             there
             are
             two
             ways
             by
             which
             divers
             things
             may
             be
             included
             in
             another
             .
             The
             one
             is
             call'd
             Formally
             or
             being
             Formally
             there
             ,
             so
             that
             every
             one
             of
             these
             things
             retains
             it's
             own
             form
             and
             nature
             ,
             as
             Wood
             and
             Stones
             are
             included
             in
             the
             Fabrick
             of
             a
             House
             ;
             Ink
             and
             Paper
             are
             included
             in
             writing
             ;
             where
             each
             preserves
             it's
             own
             Nature
             distinct
             from
             the
             other
             ,
             notwithstanding
             their
             Concurrence
             in
             a
             common
             subject
             .
             The
             other
             is
             call'd
             Eminential
             ,
             which
             happens
             ,
             when
             all
             are
             there
             indeed
             ,
             not
             singly
             as
             in
             themselves
             ,
             or
             as
             remaining
             yet
             in
             their
             own
             different
             Natures
             ,
             but
             as
             contain'd
             in
             some
             Third
             or
             Common
             Excellency
             ,
             which
             has
             in
             it
             the
             Virtue
             of
             all
             ,
             and
             yet
             
             is
             singly
             no
             one
             .
             Thus
             the
             Sun-Beams
             include
             Light
             and
             Heat
             ;
             thus
             Reason
             includes
             in
             it self
             ,
             (
             though
             in
             an
             inferiour
             degree
             to
             Prayer
             )
             all
             Imaginable
             Acts
             of
             Virtue
             .
             Thus
             the
             force
             of
             each
             Body
             in
             Nature
             is
             included
             ,
             as
             in
             a
             kind
             of
             Center
             ,
             in
             the
             Indivisible
             Being
             and
             Operativeness
             of
             a
             Spirit
             .
             Thus
             ,
             lastly
             ,
             all
             Perfections
             and
             Virtues
             are
             compriz'd
             in
             the
             most
             simple
             and
             most
             uncompounded
             Essence
             of
             the
             Divinity
             ;
             in
             which
             ,
             Justice
             ,
             Mercy
             ,
             Power
             ,
             and
             the
             rest
             are
             not
             found
             in
             their
             several
             Distinct
             Natures
             singled
             out
             a
             part
             ,
             but
             in
             one
             most
             perfect
             formality
             call'd
             
               God's
               Essence
            
             ;
             whose
             Incomparable
             Excellency
             comprehends
             Eminently
             both
             all
             these
             and
             infinit
             others
             ,
             which
             our
             low
             pitch
             of
             knowledge
             cannot
             reach
             or
             even
             think
             of
             without
             diffecting
             it
             piece-meal
             ,
             as
             it
             were
             ,
             by
             our
             understanding
             ,
             and
             considering
             each
             little
             morsell
             a
             part
             .
          
           
           
             §
             .
             5.
             
             Now
             ,
             this
             manner
             of
             containing
             others
             ,
             is
             by
             far
             more
             excellent
             than
             the
             former
             ;
             and
             't
             is
             thus
             that
             Prayer
             comprehends
             all
             Virtues
             ,
             and
             the
             several
             distinct
             Acts
             of
             fullfilling
             each
             of
             the
             Commandments
             .
          
           
             §
             .
             6.
             
             For
             ,
             Prayer
             being
             an
             Elevation
             of
             the
             Soul
             to
             God
             ,
             and
             this
             not
             after
             a
             meer
             speculative
             way
             ,
             as
             an
             Heathen
             or
             an
             Aristotle
             would
             think
             and
             discourse
             drily
             of
             the
             first
             Being
             ,
             without
             any
             farther
             concern
             than
             as
             it
             is
             a
             kind
             of
             curiosity
             beyond
             the
             ordinary
             reach
             ;
             but
             ,
             after
             an
             Affective
             way
             ,
             endeavouring
             and
             aiming
             ,
             by
             the
             Affections
             (
             which
             are
             the
             wings
             of
             the
             Soul
             )
             and
             by
             such
             thoughts
             as
             we
             are
             already
             possest
             of
             ,
             to
             raise
             our selves
             to
             a
             higher
             degree
             of
             Divine
             Love
             ,
             and
             ,
             by
             it
             ,
             of
             Union
             with
             our
             dear
             God
             ;
             Hence
             it
             comes
             to
             pass
             ,
             that
             Prayer
             is
             ,
             in
             its
             best
             and
             most
             essential
             Part
             ,
             an
             
               Actual
               
               Exercise
               of
               the
               Love
               of
               God
               ,
            
             built
             up
             in
             us
             on
             the
             best
             Foundations
             and
             Principles
             that
             can
             possibly
             be
             imagin'd
             ,
             viz.
             on
             those
             Motives
             which
             Faith
             proposes
             ,
             and
             actually
             rais'd
             by
             the
             best
             and
             most
             immediate
             Disposition
             imaginable
             ,
             
               viz
               ,
               Hope
            
             :
             Daily
             experience
             telling
             us
             ,
             that
             nothing
             moves
             us
             so
             Effectually
             to
             pursue
             any
             thing
             which
             we
             conceit
             to
             be
             an
             Eminent
             Good
             ,
             as
             the
             Hope
             we
             have
             to
             arrive
             at
             it
             ;
             as
             on
             the
             other
             side
             ,
             that
             ,
             let
             the
             thing
             be
             never
             so
             excellent
             and
             alluring
             an
             Object
             in
             it self
             ,
             unless
             we
             have
             Hope
             it
             will
             ,
             or
             at
             least
             may
             ,
             be
             attain'd
             by
             us
             ,
             we
             may
             perhaps
             gaze
             at
             it
             in
             our
             thoughts
             as
             a
             fine
             thing
             ,
             but
             never
             desire
             it
             ,
             or
             work
             for
             it
             ,
             that
             is
             ,
             never
             Effectually
             Love
             it
             .
          
           
             §
             .
             7.
             
             Prayer
             then
             being
             the
             
               best
               Exercise
               of
               the
               Love
               of
               God
            
             ;
             and
             this
             Love
             including
             in
             it self
             Eminentially
             
             all
             Virtues
             ,
             and
             being
             ,
             (
             as
             the
             Scripture
             tells
             us
             )
             the
             
               fulfilling
               of
               all
               the
               Commandments
            
             ;
             it
             follows
             ,
             first
             ,
             that
             Prayer
             is
             such
             likewise
             ,
             as
             including
             in
             it self
             that
             soveraign
             quality
             ,
             actually
             and
             in
             the
             best
             manner
             exercis'd
             ,
             which
             comprehends
             eminentially
             all
             the
             rest
             .
             It
             follows
             next
             ,
             that
             ,
             this
             manner
             of
             including
             them
             eminently
             ,
             being
             (
             as
             appears
             by
             the
             instance
             ,
             we
             brought
             before
             of
             God's
             Essence
             ,
             including
             all
             perfections
             ,
             )
             by
             far
             more
             sublime
             than
             the
             other
             ,
             Prayer
             is
             even
             in
             this
             regard
             ,
             of
             a
             most
             Incomparable
             Excellency
             ,
             and
             the
             best
             Manner
             imaginable
             of
             keeping
             the
             Commandments
             ;
             as
             indeed
             't
             is
             fit
             that
             Action
             should
             be
             ,
             which
             is
             of
             it
             's
             own
             nature
             ,
             an
             Approach
             to
             the
             Divinity
             .
          
        
         
           
           
             SECT
             .
             III.
             
          
           
             A
             Third
             Excellency
             of
             Prayer
             ,
             in
             uniting
             us
             to
             God
             Intellectually
             .
          
           
             BUt
             we
             have
             not
             yet
             taken
             so
             neer
             a
             view
             of
             Prayer
             as
             we
             might
             :
             much
             of
             our
             former
             Discourse
             ,
             especially
             at
             the
             beginning
             ,
             runs
             upon
             the
             Metaphor
             ,
             as
             our
             low
             dull
             pitch
             of
             knowledge
             oftentimes
             obliges
             us
             ,
             when
             the
             thing
             we
             intend
             to
             explicate
             is
             very
             Spiritual
             and
             very
             Sublime
             .
             We
             now
             come
             to
             closer
             Discoveries
             of
             its
             Nature
             ,
             by
             looking
             with
             a
             literal
             consideration
             into
             it's
             Proper
             Effects
             which
             immediately
             and
             necessarily
             spring
             from
             it
             .
          
           
             §
             .
             2.
             
             That
             great
             Man
             Aristotle
             
             (
             whom
             St.
             
               Thomas
               of
               Aquin
            
             follows
             both
             in
             this
             and
             most
             other
             points
             of
             his
             Doctrin
             ,
             as
             fittest
             by
             reason
             of
             their
             Truth
             to
             explicate
             Christian
             Faith
             )
             assures
             us
             ,
             that
             the
             Soul
             ,
             when
             it
             knows
             any
             thing
             ,
             has
             the
             
               very
               Nature
            
             of
             the
             
               thing
               known
            
             in
             it self
             ,
             and
             therefore
             ,
             
               as
               knowing
            
             it
             ,
             becomes
             that
             
               very
               thing
            
             intellectually
             .
             To
             comfort
             our
             assent
             to
             so
             strang
             a
             Point
             ,
             which
             looks
             at
             first
             sight
             like
             a
             kind
             of
             Mystery
             of
             Faith
             ,
             we
             may
             reflect
             that
             ,
             when
             we
             discourse
             or
             think
             of
             the
             nature
             of
             any
             thing
             ,
             (
             let
             it
             be
             fire
             ,
             a
             stone
             ,
             or
             what
             other
             thing
             you
             will
             ,
             )
             this
             Discourse
             or
             Thought
             passes
             wholly
             within
             our
             mind
             ;
             and
             ,
             when
             't
             is
             done
             ,
             the
             Effect
             of
             it
             remains
             there
             ,
             and
             not
             in
             things
             that
             are
             without
             us
             ,
             as
             it
             does
             in
             other
             kinds
             of
             Actions
             ;
             as
             Writing
             ,
             Cutting
             ,
             or
             such
             like
             ,
             which
             leave
             their
             impressions
             ,
             
               out
               of
            
             our
             minds
             ,
             in
             the
             things
             we
             
             work
             on
             :
             Wherefore
             also
             the
             Object
             ,
             on
             which
             that
             inward
             Thought
             or
             Discourse
             ,
             works
             ,
             must
             as
             necessarily
             be
             in
             the
             Soul
             ,
             too
             ,
             as
             Objects
             of
             the
             other
             sorts
             of
             Actions
             ,
             Fire
             ,
             for
             Example
             ,
             or
             a
             Stone
             ,
             exist
             
               out
               of
               us
            
             ,
             when
             we
             work
             upon
             them
             ;
             that
             is
             ,
             when
             we
             blow
             the
             fire
             or
             hew
             the
             stone
             :
             But
             ,
             this
             Object
             of
             our
             discourse
             ,
             or
             thought
             ,
             is
             suppos'd
             to
             be
             the
             
               very
               Nature
               of
               the
               thing
            
             ,
             (
             for
             't
             is
             that
             we
             are
             discoursing
             about
             ,
             and
             not
             about
             some
             lame
             resemblance
             of
             it
             ;
             )
             wherefore
             the
             
               very
               Nature
               of
               the
            
             thing
             is
             in
             our
             Soul
             ,
             or
             exists
             there
             ,
             though
             after
             a
             different
             manner
             than
             it
             does
             
               out
               of
            
             the
             Soul.
             
          
           
             §
             .
             3.
             
             Then
             ,
             to
             clear
             how
             this
             can
             possibly
             be
             ,
             that
             the
             
               very
               same
            
             thing
             can
             have
             two
             different
             manners
             of
             being
             ,
             we
             may
             reflect
             how
             the
             Frame
             of
             a
             House
             ,
             or
             a
             new
             invented
             Figure
             or
             Draught
             ,
             is
             in
             
             the
             mind
             of
             the
             Artificer
             ,
             while
             yet
             it
             has
             no
             being
             
               out
               of
               it
            
             :
             or
             ,
             how
             the
             Essences
             or
             Natures
             of
             all
             things
             were
             
               in
               God
            
             from
             all
             Eternity
             ,
             when
             as
             yet
             they
             were
             
               not
               in
               themselves
            
             ,
             or
             according
             to
             their
             own
             manner
             of
             Being
             .
             If
             then
             ,
             (
             as
             't
             was
             now
             made
             Evident
             )
             the
             Soul
             can
             have
             the
             natures
             of
             things
             
               in
               its
               Knowledg
            
             ,
             it
             can
             be
             those
             things
             intellectually
             ;
             since
             what
             has
             the
             nature
             of
             any
             thing
             in
             it
             ;
             't
             is
             (
             as
             it
             has
             that
             nature
             in
             it
             )
             
               that
               very
               thing
            
             :
             for
             ,
             what
             is
             it
             to
             be
             that
             very
             thing
             ,
             but
             onely
             to
             have
             the
             nature
             of
             that
             thing
             in
             it
             ?
             The
             Soul
             then
             ,
             as
             knowing
             any
             thing
             ,
             becomes
             that
             very
             thing
             intellectually
             which
             it
             knows
             .
          
           
             §
             .
             4.
             
             To
             apply
             this
             to
             our
             present
             purpose
             :
             As
             the
             Blessed
             in
             Heaven
             ,
             seeing
             intellectually
             Gods
             very
             Essence
             ,
             have
             the
             Divine
             Nature
             in
             their
             knowing
             Power
             ,
             
             and
             so
             are
             ,
             God
             by
             Participation
             and
             intellectually
             ,
             which
             is
             the
             utmost
             pitch
             imaginable
             that
             a
             Creature
             can
             possibly
             arrive
             to
             ,
             
               Similes
               ei
               erimus
            
             says
             St.
             
               John
               ,
               quoniam
               videbimus
               eum
               sicuti
               est
               :
            
             So
             those
             who
             see
             God
             ,
             and
             think
             on
             him
             as
             represented
             to
             us
             by
             Faith
             ,
             are
             ,
             according
             to
             the
             inferior
             pitch
             of
             Knowledge
             we
             have
             of
             God
             in
             this
             state
             ,
             to
             some
             degree
             Deify'd
             too
             .
             And
             ,
             though
             these
             imperfect
             resemblances
             of
             God
             ,
             which
             we
             borrow
             from
             Creatures
             ,
             do
             not
             reach
             the
             Divine
             Nature
             in
             it self
             ;
             yet
             in
             case
             those
             who
             pray
             be
             instructed
             (
             as
             they
             ought
             )
             that
             though
             the
             Object
             of
             their
             Conception
             does
             not
             properly
             correspond
             to
             God
             ,
             yet
             ,
             since
             the
             notion
             their
             judgment
             accepts
             to
             stand
             for
             him
             is
             not
             competible
             to
             any
             Created
             Nature
             ,
             they
             truly
             have
             God
             in
             their
             thought
             ,
             though
             after
             an
             imperfect
             manner
             ,
             and
             so
             are
             
             him
             intellectually
             .
             Prayer
             then
             being
             the
             proper
             Exercise
             of
             thinking
             of
             God
             ,
             or
             having
             him
             ,
             as
             held
             out
             to
             us
             by
             Faith
             ,
             
               in
               us
            
             intellectually
             ,
             that
             is
             of
             
               being
               him
            
             in
             some
             manner
             ;
             (
             for
             the
             Conceptions
             Faith
             gives
             of
             God
             ,
             though
             imperfect
             ones
             ,
             yet
             are
             true
             ones
             ,
             and
             peculiarly
             belong
             to
             him
             ;
             )
             it
             follows
             ,
             that
             we
             are
             truly
             him
             in
             some
             sort
             ,
             when
             by
             the
             Exercise
             of
             Prayer
             ,
             we
             attend
             to
             the
             thought
             of
             Him
             ,
             or
             address
             to
             Him.
             And
             thus
             much
             is
             common
             to
             all
             Christians
             that
             have
             Faith
             :
             And
             ,
             were
             there
             no
             more
             but
             thus
             much
             ,
             't
             is
             enough
             to
             ground
             this
             Exhortation
             of
             St.
             
               Leo.
               Agnosce
               ,
               O
               Christiane
               ,
               dignitatem
               tuam
               ,
               et
               Divinae
               consors
               factus
               naturae
               noli
               in
               veterem
               vilitatem
               degeneri
               conversatione
               redire
               :
               Acknowledge
               ,
               O
               Christian
               ,
               thy
               own
               dignity
               ,
               and
               being
               made
               partaker
               of
               the
               Divine
               nature
               ,
               do
               not
               debase
               thy self
               by
               degenerate
               carriage
               
               into
               thy
               former
               Vileness
               .
            
             But
             Prayer
             adds
             an
             incomparable
             advance
             to
             the
             common
             Advantage
             of
             Faith.
             For
             ,
             the
             same
             Reason
             which
             proves
             that
             we
             partake
             the
             Divine
             Nature
             by
             thinking
             on
             it
             ,
             or
             conceiving
             it
             ,
             concludes
             also
             that
             the
             more
             perfect
             our
             Conception
             of
             God
             is
             ,
             the
             more
             perfectly
             we
             become
             Him
             ,
             &
             approach
             to
             Glory
             ;
             which
             is
             the
             reason
             why
             some
             pure
             and
             Elevated
             Souls
             by
             cultivating
             Faith
             through
             continual
             Prayer
             ,
             come
             to
             gain
             so
             sublime
             an
             Idea
             of
             the
             Divine
             Nature
             ,
             that
             they
             fall
             into
             Transports
             of
             Admiration
             ;
             and
             ,
             when
             they
             return
             to
             their
             customary
             way
             of
             thinking
             ,
             the
             memory
             of
             it
             is
             so
             precious
             to
             them
             ,
             that
             they
             look
             upon
             that
             ravishing
             state
             as
             on
             a
             kind
             of
             Glory
             or
             Heaven
             ,
             and
             seem
             to
             have
             been
             so
             happy
             that
             they
             could
             wish
             no
             more
             .
             Now
             ,
             't
             is
             only
             Prayer
             that
             gives
             the
             Soul
             this
             high
             Advantage
             :
             
             For
             ,
             by
             often
             applying
             the
             mind
             to
             God
             ,
             we
             discover
             more
             of
             the
             Divine
             Excellencies
             ;
             which
             gains
             to
             the
             Soul
             a
             purer
             and
             nobler
             manner
             of
             Understanding
             how
             and
             what
             he
             is
             in
             himself
             .
             And
             the
             like
             may
             be
             said
             of
             all
             the
             other
             mysteries
             of
             our
             Faith
             ,
             according
             to
             the
             Prophet
             Esay
             ,
             as
             't
             is
             render'd
             by
             the
             Septuagint
             ,
             c.
             7.
             v.
             9.
             
             
               Nisi
               credideritis
               non
               intelligetis
               :
               Unless
               you
               will
               beleeve
               ,
               you
               will
               never
               Understand
               .
            
             So
             that
             meer
             Belief
             must
             go
             before
             to
             give
             us
             Knowledge
             of
             the
             Objects
             ;
             and
             then
             from
             a
             firm
             Belief
             ,
             cultivated
             as
             it
             ought
             ,
             follows
             a
             more
             
               penetrative
               Knowledge
            
             ,
             call'd
             a
             
               Lively
               Faith
            
             ,
             to
             which
             we
             are
             wrought
             up
             by
             Prayer
             ;
             which
             is
             a
             studious
             Addiction
             of
             the
             Mind
             to
             those
             Objects
             that
             depure
             the
             Idea
             of
             God
             from
             all
             Dross
             of
             Imperfection
             ,
             and
             render
             it
             far
             more
             Chrystallin
             ,
             Empyreal
             ,
             and
             ravishingly
             Glorious
             .
          
        
         
           
           
             SECT
             .
             IV.
             
          
           
             A
             fourth
             Excellency
             of
             Prayer
             ,
             in
             Uniting
             us
             to
             God
             Affectively
             .
          
           
             FRom
             this
             more
             penetrative
             Knowledge
             of
             the
             Divine
             Essence
             ,
             immediately
             and
             necessarily
             follows
             that
             disposition
             of
             the
             Will
             call'd
             
               Divine
               Love
            
             ;
             or
             rather
             indeed
             ,
             Love
             of
             God
             or
             Creatures
             is
             nothing
             but
             a
             Knowledge
             of
             their
             Goodness
             render'd
             express
             in
             our
             thoughts
             ;
             either
             imprinted
             strongly
             by
             solid
             and
             well
             built-Judgments
             of
             their
             Agreeableness
             to
             us
             ,
             or
             else
             by
             frequently-repeated
             thoughts
             ,
             as
             by
             so
             many
             dints
             ,
             beat
             out
             into
             an
             expresness
             .
             For
             we
             experience
             in
             our selves
             ,
             both
             in
             loving
             Creatures
             ,
             
             and
             in
             loving
             Heaven
             ,
             that
             if
             we
             more
             fully
             and
             lively
             conceit
             the
             good
             in
             one
             (
             Creatures
             for
             Example
             )
             than
             the
             good
             in
             the
             other
             ,
             (
             that
             is
             ,
             in
             Heaven
             )
             we
             still
             chuse
             and
             pursue
             Creatures
             ,
             even
             though
             we
             speculatively
             judg
             that
             Heaven
             is
             incomparably
             more
             Excellent
             .
             And
             the
             reason
             is
             ,
             because
             a
             more
             lively
             
               Conceit
               ,
               hîc
               et
               nunc
            
             ,
             or
             in
             these
             present
             circumstances
             ,
             that
             the
             former
             is
             more
             agreeable
             to
             us
             ,
             taking
             us
             as
             we
             are
             thus
             dispos'd
             ,
             renders
             the
             Soul
             more
             Operative
             for
             it
             ;
             which
             Active
             Disposition
             of
             the
             Mind
             to
             pursue
             any
             thing
             it
             judges
             agreeable
             or
             Good
             ,
             we
             use
             to
             call
             Love.
             
          
           
             §
             .
             2.
             
             Whence
             again
             are
             seen
             two
             considerable
             advantages
             in
             Prayer
             ,
             in
             which
             also
             the
             sum
             of
             our
             Christian
             Life
             is
             contain'd
             ;
             viz.
             to
             beget
             a
             fervent
             and
             hearty
             Love
             of
             God
             in
             our
             hearts
             ,
             and
             to
             enable
             us
             to
             over-come
             all
             Temptations
             ;
             
             both
             which
             are
             perform'd
             by
             rendering
             the
             Idea's
             of
             the
             Goods
             of
             the
             other
             Life
             very
             Lively
             ,
             and
             ,
             as
             it
             were
             ,
             Bright
             in
             our
             minds
             :
             for
             ,
             this
             done
             ,
             they
             will
             be
             sure
             to
             work
             Love
             of
             Heaven
             above
             all
             things
             in
             our
             Hearts
             ,
             if
             they
             be
             not
             that
             very
             Love
             it self
             ;
             which
             will
             efface
             ,
             or
             at
             least
             dim
             with
             their
             far
             more
             resplendent
             Lustre
             ,
             the
             gay
             appearances
             of
             false
             and
             transitory
             goods
             ,
             and
             so
             preserve
             the
             Soul
             from
             being
             deluded
             by
             her
             three
             spiritual
             Enemies
             .
             For
             which
             Reason
             they
             that
             are
             in
             Temptations
             are
             as
             much
             bound
             in
             Conscience
             to
             apply
             themselves
             to
             Prayer
             ,
             as
             a
             man
             in
             danger
             to
             lose
             his
             Life
             by
             a
             distemper
             he
             feels
             growing
             upon
             him
             ,
             is
             bound
             to
             make
             use
             of
             such
             helps
             as
             Physick
             assists
             us
             with
             ;
             nay
             rather
             much
             more
             ,
             according
             as
             the
             greater
             concern
             of
             the
             thing
             ,
             and
             the
             greater
             Certainty
             of
             the
             success
             and
             Cure
             ,
             are
             
             more
             powerful
             motives
             to
             make
             them
             act
             and
             endeavour
             to
             seek
             a
             remedy
             .
          
           
             §
             .
             3.
             
             Now
             the
             Love
             of
             Heaven
             being
             thus
             wrought
             in
             our
             minds
             by
             Prayer
             ,
             and
             Love
             being
             unitive
             of
             the
             Soul
             to
             the
             Object
             belov'd
             ,
             according
             to
             the
             common
             saying
             dictated
             by
             our
             natural
             thoughts
             ,
             that
             ,
             
               if
               two
               love
               one
               another
               ,
               they
               are
               all
               one
               ,
            
             't
             is
             farther
             discover'd
             how
             incomparably
             Prayer
             dignifies
             and
             ennobles
             the
             Soul
             ;
             &
             this
             to
             a
             great
             degree
             beyond
             what
             meer
             knowledg
             ,
             that
             is
             ,
             knowledge
             staying
             in
             speculation
             ,
             and
             not
             render'd
             efficacious
             by
             considerative
             Prayer
             could
             have
             effected
             .
             If
             then
             every
             Power
             receives
             a
             different
             degree
             of
             Nobleness
             in
             proportion
             to
             the
             Object
             it
             is
             employ'd
             about
             ;
             Nay
             ,
             if
             in
             our
             case
             it
             becomes
             It
             intellectually
             ,
             and
             be
             in
             a
             more
             intimate
             manner
             united
             to
             it
             by
             Love
             ,
             and
             the
             Object
             of
             the
             Soul
             ,
             
             while
             in
             Prayer
             ,
             is
             Gods
             own
             Infinite
             Essence
             ,
             it
             follows
             that
             ,
             Prayer
             ,
             which
             being
             at
             once
             Studious
             and
             Affective
             ,
             performs
             both
             these
             ,
             advances
             a
             Soul
             to
             so
             high
             a
             Pitch
             of
             Dignity
             ,
             that
             not
             all
             the
             Potentates
             of
             the
             Earth
             ,
             and
             Learning
             of
             the
             Wise
             ,
             nor
             Riches
             of
             both
             the
             Indies
             conspiring
             together
             ,
             no
             not
             the
             whole
             innumerable
             Host
             of
             Angelical
             Natures
             joining
             all
             their
             force
             ,
             can
             raise
             her
             to
             that
             heighth
             of
             Dignity
             ,
             that
             Vicinity
             to
             the
             Divine
             Nature
             as
             Prayer
             can
             do
             .
             Who
             then
             that
             loves
             true
             Nobility
             ,
             and
             the
             solid
             Perfection
             of
             his
             Soul
             ,
             but
             will
             apply
             himself
             to
             the
             means
             of
             gaining
             so
             high
             Preferment
             ?
             And
             how
             strangely
             is
             the
             indevout
             part
             of
             the
             World
             Frantick
             ,
             who
             look
             upon
             Prayer
             as
             an
             idle
             Bigottery
             and
             Fruitless
             Entertainment
             of
             our
             mind
             in
             aiery
             conceits
             ,
             without
             any
             farther
             
             Effect
             or
             Benefit
             ?
          
           
             §
             .
             4.
             
             For
             the
             same
             Reason
             a
             Soul
             unimploy'd
             in
             Prayer
             ,
             and
             so
             unconcern'd
             to
             frame
             lively
             Idea's
             of
             the
             goodness
             of
             Heaven's
             blissful
             State
             ,
             that
             is
             ,
             how
             beautifying
             and
             ennobling
             an
             Object
             Gods
             Essence
             is
             ,
             but
             makes
             some
             Creature
             the
             study
             of
             its
             Affective
             Thoughts
             ,
             and
             first
             Love
             of
             its
             Will
             ,
             becomes
             that
             Creature
             ,
             though
             never
             so
             base
             ,
             and
             wretched
             ,
             and
             never
             advances
             higher
             ,
             She
             is
             Married
             as
             it
             were
             ,
             to
             that
             mean
             Object
             by
             her
             giving
             it
             her
             Love
             ,
             and
             is
             debased
             or
             rais'd
             to
             that
             degree
             of
             Vileness
             or
             Dignity
             ,
             as
             is
             found
             in
             the
             thing
             to
             which
             she
             is
             Espous'd
             ;
             if
             it
             be
             Earth
             ,
             she
             is
             Earthy
             ;
             if
             it
             be
             Flesh
             ,
             she
             is
             Carnal
             ;
             if
             Money
             ,
             she
             is
             no
             more
             worth
             than
             
               shining
               dirt
            
             is
             ;
             if
             Honour
             ,
             she
             is
             Empty
             and
             Aiery
             .
             And
             justly
             too
             ,
             since
             she
             had
             the
             means
             to
             advance
             her self
             by
             Prayer
             ,
             
             and
             rather
             chose
             to
             ly
             groveling
             on
             the
             ground
             ,
             and
             wallow
             in
             the
             dirt
             ,
             than
             raise
             her
             head
             by
             it
             to
             the
             Glorious
             Fountain
             of
             all
             true
             Excellency
             .
          
           
             §
             .
             5.
             
             From
             what
             is
             said
             ,
             may
             be
             collected
             also
             ,
             What
             advantage
             accrues
             to
             Souls
             by
             their
             Devotions
             to
             Angels
             and
             Saints
             in
             Heaven
             .
             First
             ,
             they
             that
             intend
             to
             benefit
             themselves
             by
             this
             way
             ,
             ought
             to
             frame
             in
             their
             thoughts
             a
             most
             exact
             Idea
             of
             the
             holy
             and
             happy
             state
             the
             Blessed
             enjoy
             ;
             how
             full
             of
             Conformity
             to
             Gods
             Will
             ,
             and
             thence
             how
             not
             only
             Inclinable
             ,
             but
             unchangeably
             fixt
             to
             follow
             Right
             Reason
             ,
             and
             act
             according
             to
             Highest
             Virtue
             in
             all
             things
             ;
             how
             boundlessly
             their
             Souls
             are
             enlarg'd
             by
             Charity
             to
             embrace
             all
             the
             World
             ,
             and
             wish
             them
             from
             their
             Hearts
             ,
             and
             unenuiously
             all
             the
             goods
             they
             see
             they
             can
             possibly
             be
             capable
             of
             ,
             
             even
             though
             they
             see
             it
             will
             be
             greater
             than
             their
             own
             ;
             How
             their
             Understanding
             Power
             is
             replenish'd
             ,
             with
             a
             most
             Incomparable
             Glory
             ,
             or
             surrounded
             with
             Rays
             of
             most
             pure
             and
             most
             bright
             Light
             of
             Knowledge
             ,
             and
             ,
             their
             Wills
             most
             indissolubly
             united
             with
             ,
             and
             immerst
             most
             intimately
             in
             the
             boundless
             Ocean
             of
             all
             Goodness
             .
             By
             which
             means
             those
             happy
             Persons
             become
             Deify'd
             or
             rais'd
             to
             such
             a
             Dignity
             that
             all
             the
             Glories
             of
             the
             World
             put
             together
             are
             empty
             beggery
             and
             worthless
             trash
             in
             comparison
             of
             that
             noble
             and
             close
             Relation
             to
             the
             Divinity
             ,
             or
             (
             which
             is
             more
             )
             Union
             with
             it
             .
          
           
             §
             .
             6.
             
             Particularly
             of
             the
             Saints
             ,
             it
             is
             fit
             devout
             persons
             first
             chuse
             those
             whose
             state
             here
             was
             agreeable
             to
             their
             own
             ,
             to
             some
             degree
             ;
             then
             ,
             attentively
             read
             their
             Lives
             ,
             soberly
             writ
             ;
             regarding
             more
             their
             solid
             
             virtues
             proposed
             there
             to
             their
             Imitation
             ,
             than
             the
             Esclat
             of
             their
             Miracles
             ,
             which
             are
             but
             the
             likely
             signes
             of
             true
             goodness
             ,
             and
             need
             an
             eminent
             and
             constantly
             practised
             Virtue
             ,
             accompanying
             them
             ,
             to
             make
             them
             such
             ;
             since
             the
             power
             of
             doing
             Miracles
             ,
             Prophesying
             and
             the
             like
             ,
             has
             been
             granted
             even
             to
             Heathens
             ,
             on
             some
             occasions
             ,
             as
             St.
             Hierom
             and
             the
             Fathers
             inform
             us
             .
             Having
             thus
             gain'd
             a
             lively
             Character
             of
             the
             particular
             Spirit
             that
             such
             a
             Saint
             has
             ,
             if
             we
             cultivate
             it
             in
             our
             minds
             with
             a
             high
             Esteem
             of
             it
             ,
             and
             of
             the
             Saint
             as
             endow'd
             with
             such
             and
             such
             Virtues
             ,
             and
             so
             let
             it
             sink
             into
             our
             Wills
             ,
             and
             grow
             a
             desire
             to
             attain
             it
             ,
             and
             all
             this
             be
             heighten'd
             and
             made
             more
             lively
             and
             more
             Efficacious
             by
             applying
             to
             the
             Saint
             himself
             by
             Prayer
             ,
             or
             invoking
             him
             to
             obtain
             of
             God's
             Goodness
             that
             portion
             of
             his
             virtuous
             Spirit
             ,
             which
             he
             sees
             fitting
             
             for
             us
             ,
             we
             shall
             at
             length
             be
             wrought
             up
             (
             an
             endeavour
             to
             imitate
             him
             going
             along
             )
             into
             the
             very
             genius
             of
             that
             Saint
             ,
             and
             as
             it
             were
             become
             him
             ,
             and
             make
             his
             Merits
             ours
             :
             not
             by
             Extrinsecal
             Imputation
             ,
             as
             if
             because
             we
             daily
             ask't
             Virtue
             for
             the
             Saints
             sake
             ,
             without
             any
             other
             disposition
             on
             our
             part
             ,
             they
             are
             shar'd
             out
             to
             us
             ,
             and
             as
             it
             were
             extrinsecally
             apply'd
             to
             our
             Wills
             ,
             and
             so
             better
             our
             interiour
             ;
             Let
             none
             flatter
             themselves
             with
             such
             Hopes
             ,
             for
             Catholick
             Faith
             admits
             no
             Extrinsecal
             Imputation
             of
             Christ's
             Merits
             ,
             much
             less
             of
             those
             of
             the
             Saints
             :
             But
             ,
             this
             is
             perform'd
             by
             proposing
             their
             Virtuous
             Example
             as
             an
             Object
             ,
             which
             by
             being
             penetrated
             lively
             ,
             and
             thence
             desir'd
             heartily
             ,
             makes
             us
             become
             like
             the
             Saint
             himself
             ,
             that
             is
             Virtuous
             .
             And
             this
             ,
             because
             't
             is
             the
             very
             Nature
             of
             the
             Soul
             to
             become
             that
             thing
             by
             her
             Understanding
             
             and
             Will
             which
             it
             studiously
             knows
             and
             affectionately
             loves
             ;
             and
             in
             that
             very
             regard
             too
             ,
             and
             to
             that
             degree
             in
             which
             we
             apply
             our selves
             considerately
             to
             know
             it
             and
             heartily
             to
             love
             it
             .
             But
             this
             will
             better
             be
             understood
             by
             what
             follows
             after
             .
          
           
             §
             .
             7.
             
             Hence
             also
             is
             seen
             the
             true
             use
             of
             Pictures
             ,
             keeping
             Holidays
             of
             Saints
             ,
             and
             such
             other
             Devotions
             :
             All
             which
             renewing
             in
             our
             minds
             the
             thoughts
             of
             such
             a
             virtuous
             person
             must
             needs
             be
             beneficial
             ;
             since
             they
             purify
             our
             mind
             by
             familiarizing
             it
             to
             such
             holy
             and
             Elevated
             Objects
             ,
             and
             by
             helping
             it
             to
             make
             the
             Character
             of
             the
             Saints
             virtuous
             life
             ,
             and
             of
             it's
             particular
             agreeableness
             to
             us
             ,
             more
             express
             ;
             till
             at
             length
             ,
             by
             Will
             and
             Affection
             as
             well
             as
             by
             meer
             Understanding
             ,
             we
             become
             in
             a
             manner
             It.
             But
             especially
             these
             helps
             are
             necessary
             to
             those
             who
             arrive
             
             not
             at
             the
             Love
             of
             spiritual
             Goods
             ,
             by
             strength
             of
             Judgment
             or
             clear
             Evidence
             of
             Reason
             ,
             but
             by
             often
             reiterated
             impressions
             of
             Objects
             upon
             the
             knowing
             Power
             by
             means
             of
             the
             Senses
             .
             I
             meddle
             not
             here
             with
             other
             more
             wonderful
             Effects
             done
             by
             our
             Application
             to
             Saints
             and
             their
             Intercession
             for
             us
             when
             the
             Faith
             of
             him
             that
             prays
             requires
             it
             ;
             the
             Principles
             of
             which
             are
             to
             be
             laid
             so
             deep
             ,
             and
             are
             withal
             so
             remote
             from
             our
             present
             purpose
             ,
             that
             it
             would
             be
             too
             long
             a
             digression
             to
             attempt
             here
             their
             Explication
             .
          
        
         
           
           
             SECT
             .
             V.
             
          
           
             Of
             the
             Excellency
             of
             Prayer
             ,
             as
             t
             is
             the
             Infallible
             means
             to
             obtain
             all
             our
             best
             Wishes
             .
          
           
             THe
             Impetrative
             Part
             of
             Prayer
             ,
             or
             the
             virtue
             it
             has
             of
             obtaining
             from
             God
             infallibly
             what
             ever
             we
             ask
             for
             our selves
             ,
             that
             we
             can
             be
             sure
             is
             our
             true
             Good
             ,
             is
             perhaps
             as
             great
             an
             incentive
             to
             exercise
             it
             as
             any
             of
             the
             rest
             .
             This
             seems
             to
             be
             a
             Doctrine
             no
             less
             comfortable
             than
             strange
             .
             We
             ought
             then
             to
             unriddle
             it
             ,
             and
             make
             it
             out
             .
             And
             ,
             first
             ,
             we
             must
             remark
             ,
             that
             we
             can
             never
             be
             sure
             that
             any
             External
             thing
             is
             good
             
             for
             us
             ;
             be
             it
             Riches
             ,
             Honour
             ,
             Pleasure
             ,
             Health
             ,
             Friends
             ,
             &c.
             
             For
             ,
             to
             many
             ,
             all
             these
             have
             been
             the
             occasion
             of
             their
             Damnation
             ,
             as
             they
             have
             of
             Salvation
             to
             others
             .
             Nay
             ,
             some
             are
             of
             that
             Genius
             and
             so
             circumstanc't
             ,
             that
             nothing
             but
             Extream
             Misery
             in
             this
             World
             can
             keep
             them
             from
             Sinning
             ;
             others
             again
             are
             so
             temper'd
             ,
             that
             they
             grow
             desperate
             by
             great
             and
             continual
             crosses
             ,
             and
             fall
             into
             a
             stupidity
             or
             disregard
             of
             all
             duties
             ,
             if
             prest
             heavily
             by
             afflictions
             :
             Nay
             more
             ,
             speaking
             of
             Interiour
             perfections
             ,
             which
             have
             a
             greater
             vicinity
             to
             Virtue
             ,
             even
             Knowledge
             has
             made
             some
             
               solidly
               Virtuous
            
             ,
             others
             
               vainly
               Proud.
            
             Nothing
             therfore
             ,
             but
             that
             perfection
             of
             the
             mind
             call'd
             Virtue
             ,
             is
             securely
             good
             for
             us
             .
             Since
             then
             't
             is
             directly
             against
             Reason
             to
             wish
             pressingly
             and
             absolutely
             those
             things
             which
             we
             know
             not
             whether
             they
             will
             do
             us
             
             good
             or
             harm
             ;
             Reason
             tells
             us
             we
             are
             not
             to
             beg
             of
             God
             absolutely
             any
             thing
             but
             Virtue
             :
             The
             rest
             only
             Conditionally
             ,
             or
             with
             this
             reservation
             ,
             
               in
               case
               our
               Heavenly
               Father
               judges
               we
               have
               need
               of
               them
               ,
               or
               ,
               in
               case
               he
               sees
               them
               convenient
               for
               us
               .
            
             And
             't
             is
             of
             this
             I
             affirm
             ,
             that
             if
             it
             be
             askt
             of
             God
             by
             Prayer
             ,
             it
             will
             be
             
               always
               Granted
            
             ,
             and
             that
             too
             to
             the
             
               very
               same
            
             degree
             as
             is
             our
             fervency
             in
             asking
             it
             .
          
           
             §
             .
             2.
             
             To
             understand
             how
             this
             is
             effected
             ,
             we
             must
             reflect
             that
             ,
             to
             Pray
             for
             any
             Virtue
             ,
             is
             earnestly
             to
             wish
             it
             ;
             as
             also
             that
             Prayer
             ,
             if
             perform'd
             attentively
             and
             as
             it
             ought
             ,
             is
             the
             most
             Serious
             action
             of
             our
             whole
             life
             ,
             being
             a
             Treaty
             or
             Communication
             with
             God
             ;
             the
             seer
             of
             our
             Hearts
             ,
             with
             whom
             't
             is
             the
             most
             irreverent
             folly
             that
             may
             be
             not
             to
             be
             in
             earnest
             ,
             when
             we
             profess
             it
             outwardly
             .
             Prayer
             therfore
             for
             Virtue
             is
             the
             
               most
               serious
            
             
             and
             
               most
               effectual
            
             act
             of
             the
             Will
             imaginable
             ,
             strongly
             set
             and
             bent
             towards
             the
             attainment
             of
             that
             perfection
             we
             pray
             for
             ;
             that
             is
             ,
             't
             is
             a
             frequent
             and
             hearty
             wish
             of
             Virtue
             .
             And
             what
             is
             Virtue
             ,
             but
             a
             confirm'd
             Disposition
             of
             the
             Will
             to
             do
             our
             Duties
             to
             God
             and
             Man
             ?
             or
             an
             
               habitual
               will
            
             to
             act
             according
             to
             Right
             Reason
             and
             Christian
             Principles
             ?
             And
             how
             are
             Habits
             got
             ,
             but
             by
             oft
             repeated
             or
             very
             effectuall
             Acts
             ?
             since
             then
             ,
             when
             ever
             we
             pray
             for
             Virtue
             as
             we
             ought
             ,
             
               both
               these
            
             are
             found
             in
             the
             Exercise
             of
             that
             Prayer
             (
             for
             ,
             we
             both
             
               repeat
               often
            
             our
             Wishes
             ,
             which
             are
             Acts
             of
             our
             Will
             ,
             and
             withall
             they
             are
             the
             
               most
               serious
               ,
               most
               solemn
            
             and
             
               most
               Elevated
            
             Acts
             that
             can
             be
             ,
             and
             thence
             very
             Efficacious
             )
             :
             it
             follows
             ,
             that
             the
             Praying
             for
             Virtue
             is
             the
             very
             gaining
             it
             ;
             in
             the
             same
             manner
             as
             warming
             continued
             and
             advanc't
             begetts
             
             Heat
             ;
             and
             Heat
             ,
             a
             Flame
             .
          
           
             §
             .
             3.
             
             You
             will
             say
             ,
             all
             this
             gives
             no
             great
             account
             of
             any
             Particularity
             in
             Prayer
             ,
             towards
             the
             attainment
             of
             Virtue
             ;
             since
             ,
             according
             to
             this
             Doctrin
             ,
             the
             frequent
             considering
             with
             our selves
             ,
             and
             pondering
             well
             the
             Excellency
             of
             Virtue
             may
             beget
             Wishes
             of
             it
             ,
             and
             consequently
             Virtue
             in
             us
             ;
             and
             this
             in
             as
             high
             a
             manner
             ,
             if
             well
             followed
             ,
             as
             Prayer
             does
             .
             I
             answer
             first
             ,
             the
             case
             is
             impossible
             ;
             for
             ,
             except
             ,
             when
             we
             wish
             to
             get
             Virtue
             ,
             we
             aim
             at
             Heaven
             by
             thus
             wishing
             it
             ;
             't
             is
             not
             true
             Virtue
             we
             wish
             ,
             but
             some
             Apish
             resemblance
             of
             it
             ,
             to
             make
             us
             esteem'd
             by
             the
             world
             ,
             or
             for
             some
             other
             Temporal
             End
             :
             And
             ,
             if
             ,
             in
             setting
             our
             selvs
             to
             consider
             it's
             Goodness
             and
             Excellency
             (
             which
             consists
             in
             this
             ,
             that
             it
             disposes
             us
             for
             Heaven
             )
             and
             thence
             wishing
             it
             ,
             we
             aim'd
             at
             the
             attainment
             
             of
             Heaven
             ,
             or
             the
             Blissful
             Sight
             of
             God
             by
             it
             ,
             we
             were
             in
             prayer
             all
             the
             while
             we
             wisht
             it
             ,
             after
             some
             manner
             ;
             though
             perhaps
             there
             went
             not
             along
             with
             it
             the
             Addressive
             part
             to
             God
             by
             way
             of
             Petition
             ;
             which
             yet
             ,
             't
             is
             very
             hard
             should
             be
             wanting
             in
             those
             who
             habitually
             know
             by
             Faith
             ,
             and
             by
             Christian
             Language
             and
             Practice
             are
             inur'd
             to
             acknowledge
             ,
             that
             all
             Goods
             ,
             especially
             Supernatural
             ones
             ,
             come
             from
             God.
             
          
           
             §
             .
             4.
             
             Next
             I
             answer
             ,
             that
             there
             is
             no
             doubt
             ,
             but
             a
             true
             Sight
             of
             the
             excellency
             and
             utility
             of
             Virtue
             ,
             improv'd
             by
             our
             consideration
             ,
             may
             cause
             some
             degrees
             of
             Wishes
             or
             Desires
             of
             it
             ,
             and
             so
             beget
             Virtue
             at
             first
             ,
             or
             advance
             it
             something
             :
             But
             ,
             that
             all
             those
             means
             are
             dry
             and
             inefficacious
             without
             Prayer
             ,
             will
             appear
             by
             the
             Advantages
             found
             in
             Prayer
             .
             As
             First
             ,
             that
             while
             our
             thoughts
             are
             set
             upon
             him
             
             who
             is
             our
             last
             End
             ,
             we
             take
             our
             aim
             more
             steadily
             at
             the
             means
             by
             which
             we
             are
             to
             attain
             him
             .
             2ly
             .
             Faith
             ,
             which
             we
             suppose
             to
             go
             before
             Prayer
             ,
             telling
             us
             all
             comes
             from
             him
             ,
             it
             heightens
             our
             Soul
             ,
             and
             consequently
             Fancy
             ,
             far
             above
             that
             pitch
             to
             which
             Natural
             and
             Unelevated
             thoughts
             could
             have
             rais'd
             them
             .
             3ly
             .
             Faith
             telling
             us
             also
             he
             is
             the
             Fountain
             of
             all
             Virtue
             ,
             the
             very
             Approach
             to
             him
             by
             Prayer
             and
             begging
             it
             of
             him
             is
             the
             drawing
             it
             into
             our
             selvs
             ,
             from
             his
             Inexhaustible
             Treasures
             of
             all
             Good.
             4ly
             .
             Faith
             ,
             telling
             us
             he
             has
             promis'd
             to
             hear
             our
             prayers
             which
             are
             made
             according
             to
             his
             own
             holy
             will
             ,
             and
             that
             prayers
             for
             Virtue
             are
             such
             ,
             makes
             us
             firmly
             hope
             ,
             out
             petition
             will
             be
             granted
             :
             and
             a
             Hope
             thus
             rais'd
             ,
             renders
             our
             wish
             of
             it
             far
             more
             efficacious
             ;
             as
             we
             experience
             passes
             in
             our
             selvs
             in
             other
             matters
             ,
             when
             we
             are
             assur'd
             
             of
             getting
             them
             ,
             and
             ,
             as
             it
             were
             just
             upon
             the
             point
             of
             attaining
             them
             .
             This
             Hope
             also
             fixes
             and
             comforts
             our
             Thoughts
             in
             confidence
             of
             having
             already
             gain'd
             some
             ,
             and
             of
             attaining
             yet
             more
             ;
             by
             which
             means
             they
             are
             kept
             up
             and
             continu'd
             in
             the
             pursuit
             of
             what
             we
             ask
             for
             ,
             and
             relapse
             not
             into
             a
             stupid
             want
             of
             expectation
             .
             5ly
             ,
             While
             out
             minds
             are
             more
             rais'd
             by
             Prayer
             to
             an
             ardent
             
               Love
               of
               God
            
             ,
             our
             Will
             is
             proportionably
             rais'd
             to
             a
             more
             fervent
             
               wish
               of
               Virtue
            
             ,
             which
             is
             already
             known
             to
             be
             the
             proper
             means
             to
             attain
             him
             ;
             In
             the
             same
             manner
             as
             one
             ,
             who
             knows
             certainly
             a
             Treasure
             is
             hid
             in
             such
             a
             place
             ,
             and
             is
             his
             if
             he
             will
             go
             for
             it
             ,
             is
             very
             prompt
             to
             wish
             ,
             nay
             resolute
             to
             get
             and
             use
             means
             to
             obtain
             it
             :
             Whereas
             on
             the
             other
             side
             ,
             that
             is
             ,
             when
             our
             thoughts
             are
             not
             made
             lively
             by
             Prayer
             ,
             the
             thoughts
             of
             Heaven
             being
             so
             
             distant
             and
             hard
             to
             be
             represented
             by
             fancy
             ,
             it
             seems
             but
             a
             kind
             of
             dry
             speculation
             ,
             and
             dull
             in
             comparison
             .
             6ly
             ,
             Since
             ,
             as
             was
             said
             ,
             the
             nature
             of
             our
             soul
             is
             such
             ,
             that
             ,
             to
             know
             any
             thing
             what
             ever
             ,
             is
             to
             have
             that
             very
             thing
             in
             our
             Understanding
             ;
             and
             that
             ,
             Prayer
             improving
             this
             Knowledg
             to
             a
             Liveliness
             or
             expresness
             ,
             it
             becomes
             Active
             to
             obtain
             it
             ,
             or
             which
             is
             all
             one
             ,
             it
             becomes
             Will
             ;
             it
             follows
             that
             ,
             by
             much
             and
             lively
             thinking
             and
             conceiting
             the
             Goodness
             of
             Virtue
             ,
             we
             arrive
             to
             have
             it
             in
             our
             Will
             :
             I
             mean
             ,
             we
             have
             in
             our
             Will
             
               a
               Disposition
               to
               Act
               according
               to
               right
               Reason
               inform'd
               by
               Faith
               ,
            
             that
             is
             indeed
             ,
             we
             have
             attain'd
             Virtue
             ;
             this
             being
             its
             very
             Nature
             and
             Definition
             .
             Lastly
             ,
             since
             ,
             as
             was
             shown
             before
             ,
             by
             Prayer
             the
             Soul
             is
             to
             some
             degree
             (
             inferior
             indeed
             ,
             but
             yet
             truly
             )
             Deify'd
             or
             made
             one
             with
             God
             ,
             that
             
             is
             ,
             with
             him
             who
             includes
             Eminently
             all
             Virtues
             ,
             or
             rather
             is
             those
             very
             Virtues
             Essentially
             :
             it
             follows
             necessarily
             ,
             that
             the
             soul
             addicted
             to
             Prayer
             ,
             especially
             when
             she
             Prays
             knowingly
             ,
             and
             thence
             raises
             her self
             to
             Love
             ,
             must
             have
             
               all
               Virtues
            
             in
             her
             ;
             nay
             ,
             be
             those
             very
             Virtues
             ,
             according
             as
             her
             pitch
             of
             Love
             of
             God
             advances
             her
             ,
             and
             her
             present
             state
             in
             this
             life
             will
             permit
             her
             .
          
           
             §
             .
             10.
             
             From
             this
             Doctrine
             we
             may
             draw
             these
             Consequences
             :
             First
             ,
             that
             ,
             though
             we
             ought
             to
             pray
             for
             Temporal
             Goods
             always
             with
             resignation
             and
             conditionally
             ,
             there
             is
             no
             need
             of
             adding
             either
             of
             these
             cautions
             when
             we
             pray
             for
             Virtue
             ,
             but
             we
             may
             wish
             it
             absolutely
             ,
             without
             any
             measure
             or
             stint
             ;
             since
             we
             are
             sure
             't
             is
             alwayes
             of
             it self
             agreeable
             to
             Gods
             Will
             ,
             and
             our
             own
             true
             Good
             ;
             in
             asking
             or
             desiring
             which
             
             God's
             Goodness
             has
             limited
             no
             Man.
             —
             You
             'l
             say
             then
             ,
             one
             may
             wish
             as
             high
             a
             Pitch
             of
             Virtue
             ,
             as
             the
             greatest
             Saints
             had
             ;
             nay
             ,
             that
             of
             our
             Blessed
             Lady
             her self
             .
             'T
             is
             answer'd
             ;
             Since
             the
             means
             to
             arrive
             at
             so
             high
             a
             Degree
             of
             Virtue
             as
             others
             ,
             is
             to
             wish
             it
             with
             as
             pure
             an
             Intention
             ,
             and
             as
             fervently
             as
             they
             do
             ?
             none
             is
             to
             wish
             the
             End
             ,
             without
             the
             proper
             means
             to
             it
             ;
             but
             to
             labour
             all
             they
             can
             to
             put
             the
             means
             ;
             that
             is
             ,
             to
             gain
             a
             fervent
             desire
             of
             it
             from
             God
             (
             by
             Prayer
             ,
             qualify'd
             according
             to
             all
             the
             Particulars
             above-said
             )
             as
             that
             of
             those
             Saints
             was
             ;
             and
             then
             ,
             they
             may
             be
             sure
             't
             is
             absolutely
             God's
             Will
             ,
             both
             as
             Author
             of
             Nature
             and
             Super-naturals
             ,
             that
             Effects
             should
             spring
             out
             of
             Proper
             Causes
             ,
             and
             Immediate
             Dispositions
             .
             Nay
             ,
             we
             know
             this
             with
             a
             greater
             Assurance
             ,
             than
             that
             any
             Effect
             of
             Nature
             will
             succeed
             :
             
             For
             example
             ,
             Fire
             burn
             ,
             or
             Rain
             wet
             :
             For
             ,
             it
             becomes
             God's
             Goodness
             ,
             sometimes
             ,
             to
             alter
             the
             Course
             of
             Nature
             miraculously
             for
             higher
             Ends
             ,
             even
             when
             Natural
             Dispositions
             are
             ready
             ,
             and
             require
             to
             produce
             Natural
             Effects
             ;
             but
             ,
             it
             can
             never
             consist
             with
             his
             sweetest
             Goodness
             ,
             to
             hinder
             those
             from
             having
             Virtue
             ,
             who
             are
             immediately
             dispos'd
             for
             it
             .
             Whether
             those
             that
             pray
             ,
             shall
             attain
             an
             Immediate
             Disposition
             to
             so
             high
             a
             Virtue
             as
             those
             had
             ,
             is
             another
             Question
             :
             But
             ,
             it
             is
             certain
             ,
             God
             has
             laid
             no
             Commands
             upon
             any
             ,
             to
             deterr
             him
             from
             doing
             his
             best
             to
             attain
             it
             ;
             but
             has
             propos'd
             Saints
             to
             our
             imitation
             absolutely
             ,
             and
             not
             
               to
               a
               Degree
            
             only
             :
             For
             ,
             as
             the
             saying
             is
             ,
             He
             that
             aims
             at
             the
             Sun
             ,
             though
             he
             be
             sure
             he
             shall
             never
             his
             his
             Mark
             ,
             yet
             he
             will
             shoot
             higher
             than
             he
             that
             aims
             only
             at
             a
             Bush.
             But
             ,
             how
             high
             Steps
             
             every
             particular
             Soul
             ought
             to
             take
             at
             once
             ,
             belongs
             to
             Super-natural
             Prudence
             ,
             and
             Discretion
             of
             Spirits
             ;
             and
             therefore
             ,
             't
             is
             the
             proper
             Office
             of
             a
             Wise
             Ghostly-Father
             ,
             to
             determin
             it
             :
             And
             his
             only
             Care
             must
             be
             ,
             to
             be
             sure
             the
             Soul
             proceeds
             still
             by
             Immediate
             Dispositions
             ;
             for
             otherwise
             ,
             the
             taking
             great
             Leaps
             at
             once
             in
             a
             Spiritual
             Progress
             ,
             generally
             strains
             the
             Connaturality
             of
             Devotion
             ,
             and
             ends
             in
             Indevotion
             or
             Sloth
             .
             In
             a
             word
             ,
             Let
             him
             that
             prayes
             ,
             be
             only
             attentive
             to
             ask
             Virtue
             of
             God
             ,
             with
             as
             much
             Fervency
             as
             he
             will
             ;
             and
             then
             ,
             leave
             the
             Effect
             to
             Him
             who
             is
             a
             Faithful
             Promiser
             ,
             and
             a
             full
             Rewarder
             .
          
           
             11.
             
             Secondly
             ,
             Since
             this
             Assurance
             is
             so
             great
             ,
             let
             him
             that
             Prayes
             ask
             his
             true
             and
             certain
             Good
             ,
             Virtue
             ,
             without
             any
             wavering
             or
             doubting
             ;
             but
             with
             an
             absolute
             Confidence
             in
             God's
             Goodness
             
             or
             Mercy
             :
             For
             ,
             can
             we
             be
             surer
             of
             any
             thing
             ,
             than
             that
             a
             Miracle
             shall
             not
             hinder
             the
             Effect
             ,
             if
             we
             put
             the
             Immediate
             Dispositions
             to
             it
             by
             Prayer
             ?
             And
             this
             Security
             we
             have
             of
             attaining
             Virtue
             ,
             if
             we
             pray
             for
             it
             fervently
             ,
             and
             as
             we
             ought
             .
          
           
             12.
             
             Thirdly
             ,
             The
             same
             Certainty
             is
             of
             the
             Effect
             ,
             if
             one
             Prays
             for
             the
             Forgiveness
             of
             his
             Sins
             :
             For
             ,
             Prayer
             being
             a
             hearty
             Wish
             of
             what
             we
             pray
             for
             ,
             made
             Fervent
             by
             those
             Advantages
             we
             have
             above
             enumerated
             ;
             it
             follows
             ,
             that
             it
             moulds
             (
             as
             it
             were
             )
             and
             frames
             the
             Soul
             into
             an
             absolute
             and
             resolute
             Will
             of
             forsaking
             Sin
             ,
             and
             warms
             it
             with
             Affection
             to
             her
             true
             Good.
             But
             ,
             great
             Care
             must
             be
             had
             of
             praying
             God
             to
             pardon
             our
             Sins
             ,
             while
             yet
             our
             Wills
             are
             ty'd
             fast
             to
             the
             sinful
             Objects
             ;
             For
             ,
             that
             were
             to
             require
             of
             Him
             to
             do
             more
             than
             Miracle
             :
             
             Love
             of
             God
             alone
             finally
             ,
             or
             the
             Holy-Ghost
             in
             their
             Hearts
             ,
             being
             the
             only
             Remission
             of
             Sins
             ;
             and
             the
             Love
             of
             any
             Creature
             ,
             otherwise
             than
             in
             order
             to
             that
             Love
             ,
             being
             the
             proper
             Notion
             of
             Sin
             :
             So
             that
             ,
             as
             impossible
             as
             it
             is
             ,
             that
             we
             should
             Love
             God
             alone
             finally
             ,
             and
             a
             Creature
             above
             ,
             or
             not
             in
             order
             to
             him
             ,
             both
             at
             once
             ,
             (
             which
             is
             no
             less
             than
             a
             direct
             Contradiction
             )
             ;
             so
             impossible
             it
             is
             ,
             that
             Sin
             should
             be
             pardon'd
             ,
             till
             the
             Inordinate
             Affection
             be
             taken
             from
             the
             Objects
             of
             it
             .
          
           
             13.
             
             But
             ,
             what
             shall
             those
             poor
             Sinners
             do
             ,
             who
             have
             not
             a
             Will
             to
             leave
             Sin
             ;
             or
             at
             least
             ,
             but
             a
             divided
             Will
             ;
             as
             was
             St.
             
             Augustin's
             Case
             before
             his
             Conversion
             ,
             which
             he
             so
             complainingly
             descants
             upon
             in
             his
             Confessions
             ?
             I
             answer
             ,
             They
             must
             still
             take
             the
             same
             Method
             ;
             that
             is
             ,
             strive
             by
             continual
             Prayer
             ,
             (
             made
             after
             that
             weak
             manner
             ,
             at
             
             least
             ,
             as
             they
             are
             able
             )
             to
             improve
             those
             Imperfect
             Wills
             ,
             into
             Perfect
             Ones
             ;
             and
             ,
             groaning
             under
             the
             Slavery
             they
             now
             fully
             experience
             ,
             at
             once
             sigh
             and
             tremble
             before
             their
             justly
             offended
             God
             :
             Which
             kind
             of
             Exercise
             in
             this
             case
             ,
             is
             more
             profitable
             and
             proper
             for
             them
             to
             use
             ,
             than
             Love
             of
             God
             ;
             of
             which
             their
             Hearts
             ,
             yet
             full
             of
             Filth
             ,
             are
             at
             present
             uncapable
             .
             Yet
             ,
             their
             utmost
             Industry
             must
             be
             imploy'd
             ,
             by
             Faith
             and
             some
             Degree
             of
             Hope
             ,
             (
             which
             are
             here
             the
             only
             Acters
             )
             to
             promote
             and
             advance
             these
             good
             Motions
             and
             Graces
             of
             the
             Holy-Ghost
             ,
             not
             yet
             within
             them
             ,
             but
             only
             moving
             them
             to
             towards
             that
             Grace
             ,
             by
             which
             the
             same
             Holy-Ghost
             enters
             into
             their
             Heart
             ,
             and
             inhabits
             there
             .
             The
             hardest
             struggle
             is
             at
             first
             ,
             till
             the
             Scales
             begin
             to
             turn
             ;
             which
             done
             ,
             all
             is
             easie
             to
             us
             ,
             if
             we
             pursue
             our
             Victory
             .
             
             But
             ,
             for
             those
             who
             are
             in
             this
             State
             ,
             it
             were
             very
             fit
             that
             Mortification
             went
             along
             with
             Prayer
             ;
             to
             wean
             ,
             deterr
             ,
             and
             divert
             the
             Soul
             from
             the
             noxious
             Gust
             she
             took
             in
             sinful
             Objects
             .
          
           
             14.
             
             Lastly
             ,
             We
             may
             hence
             admire
             the
             Wise
             Methods
             ,
             and
             Matchless
             Bounty
             of
             our
             good
             God
             ,
             in
             alluring
             us
             by
             so
             many
             Motives
             to
             apply
             to
             him
             by
             Prayer
             ,
             that
             so
             we
             may
             arrive
             at
             true
             Happiness
             ;
             and
             giving
             us
             ,
             by
             the
             very
             asking
             ,
             (
             that
             is
             ,
             as
             soon
             as
             ever
             we
             ask
             )
             all
             that
             is
             our
             certain
             and
             true
             Good
             ,
             or
             all
             we
             can
             ,
             according
             to
             right
             Reason
             ,
             heartily
             beg
             of
             him
             .
             You
             'l
             say
             ,
             It
             will
             follow
             hence
             ,
             that
             if
             one
             immediately
             ask
             Heaven
             ,
             he
             shall
             have
             it
             .
             I
             answer
             ,
             That
             this
             were
             the
             same
             manner
             of
             fond
             Petition
             ,
             but
             far
             more
             highly
             unreasonable
             ,
             as
             to
             ask
             the
             Virtue
             of
             our
             Lady
             or
             the
             Apostles
             ,
             without
             thinking
             of
             putting
             first
             
             the
             Immediate
             Disposition
             to
             have
             it
             :
             which
             is
             to
             press
             God
             to
             do
             a
             Miracle
             for
             our
             sakes
             ;
             a
             thing
             true
             Humility
             &
             Reverence
             ,
             the
             Requisites
             to
             a
             rightly
             made
             Prayer
             ,
             will
             scarce
             allow
             .
             And
             ,
             so
             ,
             still
             our
             general
             Principle
             remains
             firm
             to
             us
             ,
             that
             we
             shall
             be
             sure
             to
             obtain
             what
             we
             pray
             for
             ,
             when
             we
             ask
             for
             our
             true
             Good
             ,
             so
             we
             ask
             as
             we
             ought
             .
             Now
             ,
             the
             Immediate
             Disposition
             to
             Heaven
             being
             
               Love
               of
               God
            
             ,
             if
             we
             pray
             for
             the
             Means
             ,
             we
             shall
             be
             sure
             both
             to
             obtain
             This
             ,
             and
             Heaven
             too
             ,
             which
             is
             our
             End
             ,
             by
             it
             :
             Which
             secures
             to
             us
             the
             Effect
             of
             our
             Prayer
             ,
             or
             the
             Accomplishment
             of
             our
             Wishes
             ;
             though
             it
             come
             not
             to
             us
             after
             our
             own
             foolish
             manner
             ,
             but
             according
             to
             the
             Method
             our
             infinitly
             Wise
             God
             has
             appointed
             ;
             that
             is
             ,
             that
             all
             things
             even
             in
             Super-naturals
             ,
             (
             except
             in
             some
             few
             Cases
             )
             be
             carryed
             forwards
             from
             Connatural
             
             Causes
             or
             Dispositions
             to
             proper
             Effects
             .
             Which
             Consequence
             of
             the
             Effects
             out
             of
             their
             proper
             Causes
             ,
             is
             the
             true
             meaning
             of
             the
             Word
             Merit
             (
             so
             misrepresented
             by
             our
             Adversaries
             )
             ;
             only
             superadding
             ,
             That
             God
             has
             promis'd
             this
             certain
             Effect
             shall
             follow
             ,
             and
             that
             the
             Generality
             of
             the
             Faithful
             Work
             out
             of
             that
             Consideration
             ,
             or
             out
             of
             a
             Relyance
             on
             God's
             Promises
             ,
             without
             knowing
             (
             perhaps
             )
             how
             this
             Promise
             is
             brought
             about
             ,
             or
             perform'd
             to
             us
             :
             Which
             ,
             yet
             ,
             when
             known
             by
             those
             who
             are
             capable
             of
             understanding
             it
             ,
             must
             needs
             add
             a
             strange
             Degree
             of
             Comfort
             ,
             and
             an
             exceeding
             Courage
             to
             employ
             themselves
             in
             Prayer
             .
          
           
             Whence
             may
             be
             easily
             Collected
             ,
             that
             I
             only
             concern
             my self
             with
             that
             kind
             of
             Impetrative
             Virtue
             ,
             by
             which
             rightly
             made
             Prayer
             obtains
             certainly
             of
             God
             our
             true
             
             Spiritual
             Good
             ;
             that
             by
             shewing
             the
             
               Connatural
               Efficacy
            
             of
             it
             ,
             and
             with
             how
             necessary
             a
             Consequence
             the
             Attainment
             of
             Virtue
             springs
             from
             it
             :
             I
             may
             excite
             my
             Readers
             ,
             to
             pursue
             that
             best
             Duty
             ;
             and
             withal
             ,
             by
             the
             way
             ,
             instruct
             them
             how
             to
             perform
             it
             .
             What
             other
             Virtue
             Prayer
             has
             ,
             of
             obtaining
             many
             things
             of
             God
             for
             our selves
             ,
             and
             our
             Neighbour
             ,
             by
             obliging
             his
             infinit
             Goodness
             and
             Wisdom
             in
             his
             Government
             of
             the
             World
             ,
             so
             to
             contrive
             and
             order
             Things
             ,
             that
             not
             one
             Prayer
             of
             the
             Just
             be
             left
             unavailable
             ,
             as
             far
             as
             can
             possibly
             consist
             with
             the
             common
             Good
             of
             the
             Universe
             ;
             nay
             ,
             even
             so
             far
             as
             ,
             if
             the
             Prayer
             be
             made
             with
             a
             perfect
             Faith
             ,
             Confidence
             and
             firm
             Relyance
             upon
             him
             ,
             to
             alter
             the
             Course
             of
             Nature
             by
             Miracle
             ,
             for
             such
             a
             Prayer's
             sake
             :
             Of
             these
             ,
             I
             say
             ,
             it
             is
             not
             my
             purpose
             to
             treat
             at
             present
             ;
             
             it
             being
             out
             of
             my
             Road
             ,
             as
             depending
             on
             Principles
             ,
             which
             ly
             very
             remote
             from
             my
             present
             Design
             ;
             as
             was
             said
             formerly
             ,
             in
             a
             like
             Case
             ,
             concerning
             Prayer
             to
             Saints
             ,
             at
             the
             End
             of
             the
             
               Fourth
               Section
            
             .
          
           
             I
             shall
             end
             this
             Discourse
             with
             those
             most
             expressive
             Words
             of
             St.
             
               James
               :
               If
               any
               one
               wants
               Wisdom
               ,
               let
               him
               ask
               of
               God
               ,
               who
               gives
               to
               all
               abundantly
               ,
               and
               without
               grudging
               ;
               and
               it
               shall
               be
               given
               him
               .
               But
               ,
               let
               him
               ask
               in
               Faith
               ,
               nothing
               doubting
               :
               For
               ,
               he
               that
               doubts
               is
               like
               a
               Wave
               of
               the
               Sea
               ,
               which
               is
               mov'd
               and
               tost
               about
               by
               the
               Wind.
               Let
               not
               ,
               then
               ,
               such
               a
               Man
               think
               ,
               that
               he
               shall
               obtain
               any
               thing
               of
               our
               Lord.
            
             Where
             we
             are
             to
             note
             ,
             first
             ,
             that
             by
             Wisdom
             is
             not
             meant
             Speculative
             Knowledge
             ;
             but
             that
             Wisdom
             ,
             which
             is
             our
             certain
             and
             true
             Spiritual
             Good
             ;
             and
             of
             which
             ,
             the
             Fear
             of
             God
             is
             the
             Beginning
             ,
             
             as
             the
             
               Love
               of
               God
            
             is
             its
             Accomplishment
             or
             Perfection
             .
             Next
             ,
             he
             assures
             us
             ,
             
               It
               shall
               be
               given
            
             ,
             and
             that
             without
             grudging
             ,
             or
             upbraiding
             any
             ,
             that
             they
             have
             receiv'd
             enough
             already
             ;
             but
             abundantly
             ,
             without
             stint
             ,
             so
             they
             dispose
             themselves
             by
             Prayer
             to
             receive
             it
             .
             Thirdly
             ,
             He
             puts
             the
             Disposition
             to
             receive
             it
             ,
             to
             be
             a
             firm
             Hope
             ,
             Faith
             ,
             or
             Confidence
             in
             God's
             over-flowing
             Goodness
             ;
             which
             is
             strengthen'd
             by
             knowing
             that
             what
             we
             ask
             ,
             is
             agreeable
             to
             his
             Holy
             Will.
             Lastly
             ,
             He
             declares
             ,
             that
             the
             want
             of
             this
             Confidence
             in
             asking
             ,
             renders
             our
             whole
             Prayer
             ineffectual
             :
             For
             ,
             the
             Wish
             cannot
             be
             strong
             and
             efficacious
             ,
             to
             work
             the
             Soul
             into
             a
             hearty
             and
             habitual
             Love
             of
             God
             ,
             if
             it
             be
             held
             before-hand
             (
             as
             it
             ought
             )
             ,
             that
             it
             cannot
             be
             had
             without
             God's
             giving
             it
             ;
             and
             the
             Asker
             thinks
             that
             ,
             let
             him
             ask
             Virtue
             how
             he
             will
             ,
             
             it
             is
             yet
             an
             obscure
             kind
             of
             Mystery
             lying
             in
             God's
             Breast
             ,
             and
             depending
             on
             his
             meer
             Will
             ,
             whether
             he
             will
             please
             to
             give
             him
             any
             Virtue
             or
             no
             ;
             and
             that
             ,
             let
             him
             pray
             for
             it
             how
             he
             will
             ,
             there
             are
             yet
             no
             determinate
             or
             certain
             Causes
             laid
             in
             the
             Course
             of
             his
             Supernatural
             Providence
             to
             attain
             it
             ;
             and
             thence
             comes
             to
             doubt
             ,
             whether
             he
             shall
             ever
             obtain
             any
             Virtue
             ,
             or
             none
             at
             all
             ,
             which
             is
             very
             uncomfortable
             .
             Whereas
             ,
             were
             it
             known
             ,
             and
             well
             penetrated
             ,
             that
             God's
             Will
             is
             already
             ,
             as
             to
             that
             Point
             ,
             determined
             by
             his
             Wisdom
             ,
             governing
             and
             promoting
             Souls
             by
             Prayer
             to
             Virtue
             ,
             and
             by
             Virtue
             to
             Heaven
             ,
             as
             by
             proper
             Dispositions
             to
             those
             Effects
             (
             according
             to
             that
             Saying
             of
             the
             Psalmist
             :
             
               They
               shall
               rise
               from
               Virtue
               to
               Virtue
               ,
               till
               they
               see
               the
               God
               of
               Gods
               in
            
             Sion
             )
             :
             Also
             ,
             were
             it
             known
             and
             consider'd
             ,
             that
             an
             unwavering
             
             (
             and
             ,
             thence
             ,
             efficacious
             )
             Prayer
             or
             Wish
             ,
             strengthen'd
             by
             directing
             it
             to
             God
             ,
             is
             the
             proper
             Disposition
             or
             Means
             effectually
             ,
             and
             necessarily
             (
             as
             we
             may
             say
             )
             to
             gain
             Virtue
             :
             It
             will
             become
             impossible
             ,
             to
             want
             Courage
             to
             ask
             it
             heartily
             ,
             and
             absolutely
             ;
             impossible
             ,
             to
             waver
             or
             want
             Assuredness
             in
             our
             asking
             it
             ;
             impossible
             ,
             our
             Wishes
             of
             it
             should
             not
             become
             an
             Efficacious
             Means
             to
             obtain
             it
             :
             Lastly
             ,
             impossible
             ,
             we
             should
             not
             obtain
             what
             we
             ask
             .
          
           
             Soli
             Deo
             Gloria
             .
          
           
             FINIS
             .