MOTIVES TO Holy Living, OR Heads for Meditation.  
Divided into 

CONSIDERATIONS.  
COUNSELS.  
DUTIES.    
Together with some Forms of Devotion in Litanies, Collects, Doxologies, etc.  
OXFORD, Printed in the Year, MDCLXXXVIII.   

1. Jo. 5.19. The whole world lieth in wickedness.  
1. Cor. 2.14. The natural Man receiveth not the things of the Spirit; for they are foolishness unto him.  
Jo. 15.19. If you are not of the world, the word will hate you.  
Maxima pendent ex minimis.  
Qui modica spernit, paulatim decidit.  
Qui sibi benè temperatat in licitis, nunquam cadet in illicita.  
Ex hoc momento pendet Aeternitas.  
Matt. 20.16. Many are called but few are chosen.  
Luk. 13.24. Strive to enter in at the straight Gate, for many, I say unto you, will seek to enter in, and shall not be able.  
Ecclesiasticus, 5.5. Concerning Propitiation, be not without fear, to add sin to sin.  
Prov. 28.14. Blessed is the Man that feareth always.  
1. Cor. 13.15. If any man's work shall be burnt, he shall suffer loss. Himself shall be saved, yet so as by fire.  
Act. 10.34. Non est Personarum acceptor Deus.  
Matt. 11.12. The violent take [heaven] by force.  
1. Cor. 9.6. He that soweth sparingly, shall reap sparingly.  
Matt. 25.29. To him, that hath, shall be given: from him that hath not, shall be taken away.  
Luk. 14.17. Well, thou good servant, bear thou authority over ten Cities.— 19 ver.— Be thou over five Cities.  
Matt. 19.12. There be Eunuches, who have made themselves Eunuches for the Kingdom of Heaven's sake; he that is able to receive it, let him receive it.  
1. Cor. 7.38. He that giveth her in Marriage, doth well;— [ver. 36. sinneth not] but he that giveth her not in Marriage, doth better.  
Matt. 19.16. Good Master, what good thing shall I do, that I may inherit eternal life? ver. 17. Keep the Commandments.— ver. 20. What lack I yet— ver. 21. If thou wilt be perfect: Go, and fell that thou hast, and give to the poor; and thou shalt have treasure in heaven. Vers. 27. We have forsaken all, etc. What shall we have therefore? ver. 29. Every one, that hath forsaken &c, shall receive a hundred fold, etc.  
Tacit. Hist. 5. l. of the Christians.— Nec quicquam prius imbuuntur, quam contemnere Deos [Gentilium] exuere Patriam; Parents, Liberos, Fratres, vilia habere.  
Luk. 12. Sell that ye have, and give Alms: and provide a treasure in the heavens, that faileth not. ver. 33. compare 31, 32, 34.  
Act. 2.37. Men, and Brethren, what shall we do? ver. 45. And they that believed, sold their possessions; and parted them as every one had need.  
Matt. 13.45, 46. The Kingdom of Heaven is like unto a Merchant;— Who, when he had found [out] one Pearl of great price, he went, and sold all that he had, and bought it.  
Luk. 16.8. The Children of this world are in their Generation wiser, than the Children of Light.  
Gal. 5.24. They that are Christ's, will crucify the flesh with the affections, and lusts thereof.  
Esay, 58.13. Not doing thy own ways; nor finding thy own pleasure; nor speaking thy own words.  

Membra Christi. Quales oportet nos esse in Sanctis conversationibus, & Pietatibus? 2. Pet. 3.11.  
Templa Spiritus Sancti. Quales oportet nos esse in Sanctis conversationibus, & Pietatibus? 2. Pet. 3.11.  
Filii Dei. Quales oportet nos esse in Sanctis conversationibus, & Pietatibus? 2. Pet. 3.11.   
Eph. 5.19. Loquentes vobismetipsis in psalmis, & Hymnis. Phil. 3.20. Cantantes in cordibus Deo.  
1. Thess. 5.17. Sine Intermissione orantes. In omnibus Gratias agentes. Spiritum non extinguentes.  
Phil. 4.13. We can do all things through Christ who strengtheneth us.  
2. Pet. 1.3. His Divine Power hath given unto us all things, that pertain unto life, and godliness.  
Matt. 11.28. etc. Come ye that labour,— Take my yoke upon you,— and ye shall find rest,— For my yoke is easy.  
1. Jo. 5.3. And his Commandments are not grievous.  
Prov. 3.17. Her ways are ways of pleasantness, and all her paths are peace.  Par mundus dat onus, graviusque.  


THE CONTENTS  

I. CONSIDERATIONS. Concerning,  
1. OUR present, and future Condition § 1. Pag. 1  
2. The Condition of all present things about us § 2. p. 2.  
3. The unreasonableness, and hurt of Sin § 3. p. 3.  
4. The difficulty of Repentance § 4. p. 10.  
5. The measure of this Reformation § 5. p. 12.  
6. The Reasonableness, and Benefits of Piety § 6. p. 18.  
7. The Faisibility; Easiness; Excellencies, of it § 10. p. 25.   

II. COUNSELS.  
Concerning, 1 the forbearing many things lawful, and not prohibited: 2 And practising many things not commanded: (i. e. under guilt of sin.) in the matters § 14. p. 38.  
1. Of Riches, and Wealth § 15. p. 39  
Recommendation of Poverty p. 40.  
2. Of Honour, Preferment, and Reputation § 16. p. 41.  
Recommendation of a low Condition § 16. n. 4. not  
minding Reputation § 16. n. 4. p. 42, 43.  
Recommendation of Self-contempt § 16. p. 46.  
3. Of lawful Sensual Pleasure's § 17. p. 47.  
(Recommendation of Celibacy) § 17. n. 2. p. 47.  
4. Of Affection to Earthly things § 18. p. 56.  
5. Of Temporal Employments § 19 p. 57  
Reliance on God's Providence for Necessaries § 19 n. 6. p. 59,  
6. Of Meat, and Drink. § 20. p. 60:  
The Happiness of Old Age § 20. Digr. 3. p. 65.  
7. Of Sleep § 21. p. 67.  
8. Of Recreation, and Vacancy from Employment § 22. p. 69.  
9 Of Company, and Secular Converse § 23. p. 69.  
Recommendation of Solitude p. 73.  
10. Of Discourse, and Compliance § 24. p. 74.  
Recommendation of Silence p. 83.  
11. Of extraordinary abilities, and perfections; natural, or acquired § 25. p. 84.  
12. Concerning the avoiding usual, and former occasions of sinning § 26. p. 84.  
13. Resisting, first, and small Temptations, etc. § 27. p. 85.  
14. Suppressing evil thoughts, and first Motions of Sin, etc. § 28. p. 87.  
Ways to break ill Habits p. 88  
15. Cherishing all good Motions in the Soul § 29. p. 89.  
Of the great power of Custom p. 90.  
16. Subjecting your Actions to another's Conduct § 30. p. 91.  
17. Restraining your liberty with Resolutions and Vows § 31. p. 91.  
18. Imposing voluntary Mortifications § 32. p. 92.  
A Catalogue of several sorts of Mortifications § 33. p. 94.  
19 Confessing frequently your Sins to your Spiritual Guide § 34. p. 95.  
20: Openly professing a zeal of Piety, and Christian Virtues § 35. p. 96.  
21. Strongly apprehending God's presence § 36. n. 1. p. 93.  
22. Reflecting on his Omni-Agency § 36. n. 2. p. 97.   

III. DUTIES.  
(1.) Active: Doing Good, § 37. p. 99 

1 Towards yourself, Moral § 38. p. 99  
The Purity and Sanctification of the Body p. 100 

1. Temperance § 39 p. 100  
Of its Opposites Ibid.  
2. Chastity § 40. p. 100  
Of its Opposites Ibid.  
3. Humility. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. § 41. p. 105.  
Of its Opposites § 42. p. 105.  
4. A sober, and right ordering of the Judgement § 44. pag. 107. 

1: Concerning Good, and Evil Ibid.  
2. Concerning Truth, and Error § 45. p. 114.    
5. Industry, and a Vocation § 58. p. 127.  
6. Contentedness, and Indifferency § 60. p. 132.    
2. Towards your Neighbour, Civil. § 62. p. 136. 

1. Justice Ibid. 

1. Doing no Wrong Ibid.  
2. Doing all Right § 63. p. 136.    
2. Mercy § 66. p. 137. 

1. Doing no Hurt. Ibid.  
2. Doing all Good § 67. p. 140.    
Of Alms, and Deeds of Charity § 68 p. 140.  
A Catalogue of the many several ways of showing Charity p. 144. 

1. To the Soul § 71. Ibid.  
2. To the Body § 72. p. 146.  
3. To the Estate of our Neighbour p. 148.    
Several sorts of Charities more Universal p. 148.     

3. Toward God, Religious § 75. p. 152. 

1. Loving him Ibid.  
2. Believing, and hoping, in him § 76. p. 154.  
3. Worshipping him § 77. p. 155. 

1. With Prayer: and in this— Ibid. 

(1.) For ourselves, with 

1. Confession Ibid.  
2. Thanksgiving § 78. p. 156.  
3. Petition § 79. p. 156.  
4. Praise § 80. p. 157.  
5. Resignation § 81. p. 158.    
(2.) For others, with Intercession § 82. p. Ibid.      
Benefits of Prayer § 84. p. 159. 

1. The great power of Prayer with God: And the Conditions to make it effectual § 85. p. Ibid.  
2. The Benefit of the exercise of Prayer, upon ourselves § 89. p. 164.         

IV. Counsels, and Directions concerning several Religious Exercises. P. 165  
1. Concerning Prayer; and in this; Conc. § 90. p. 165. 

1. Preparatives to Prayer Ibid.  
2. Corporal reverence in Prayer p. 166.  
3. Guard of the Eyes § 92. p. 167.  
4. Encitement of a suitable Passion § 93. p. Ibid.  
5. Imagination of God's Presence § 94. p. 168.  
6. Recollection of mind, and senses, in Prayer § 95. p. 170.  
7. Heightening, and enlargement of the affections § 96. p. 171.  
8. Imaginary place of address § 113. p. 186.  
9 Frequency of Prayer § 118. p. 189.  
10. Ejaculations in the intervals of Prayer § 119. p. 191.  
11. Recitation of Psalms § 120. p. Ibid.  
12. Length of Prayer § 121. p. 192.  
13. Repetitions § 124. p. 194.  
14. Importunity in Prayer § 125. p. 195.  
15. Liberty of Expression in Prayer § 126. p. Ibid.  
16. Ways of enlarging Prayer § 127. p. 196.  
17. Particularising in Prayer § 128. p. 199.  
18. Colloquies to be used in Prayer § 129. p. 200.  
19 Scripture-Expressions § 130. p. 201.  
20. Advantages to Prayer, from § 131. p. Ibid. 

1. Public Assemblies, and Communion of Saints Ib.  
2. Holy Places § 132. p. 202.  
3. Holy times § 133. p. 203.  
4. Holy Persons § 134. p. 204.      
2. Concerning Meditation § 135. p. 205. 

Meditation practised four ways: By § 136. p. Ibid. 

1. Imagination Ibid.  
2. Reasoning § 137. p. 206.  
3. Affections § 138. p. Ibid.  
4. Resolutions § 139. p. 207.    
Several Subjects of Meditation § 141 p. 208.    
3. Concerning Examination of Conscience § 142. p. 211.  
4. Conc. Reading the Scriptures, and pious Books § 143. p. 212.  
5. Concerning using of pious Discourse, and Company § 144. p. 215.  
6. With the Celebration of the Eucharist § 145. p. 215. The necessary duty, and great benefit thereof § 146. p. 216. As being 

1. The most effectual intercession to God made on earth Ib.  
2. The Seal of the new Covenant, and the Christians perpetual Sacrifice § 147. p. Ibid. 
Sacrifice 

1. Propitiatory § 148. p. Ibid.  
2. Impetratory § 149. p. 217.  
3. Federal § 150. p. 217.  
4. Eucharistical § 151. p. 218.  
5. The Christians Passover § 152. p. 219.  
6. A duty of Homage for the use of God's Creatures § 153. p. Ibid.  
7. The Symbol of our Resurrection and Immortality § 154. p. 220.  
8. The Symbol of our Christianity § 155. p. Ibid.     
3. The danger, and loss in neglecting the frequent use of these Holy Mysteries § 156. p. 221.  
4. The danger of using them unworthily, and without due preparation § 157. p. 222.     

(2.) Passive; Suffering Evil § 158. p. 223.  
1. Christian Patience Ibid. Advices concerning behaviour before, and in, Sickness § 159. p. 225.  
2. Christian Fortitude § 161. p. 227. Considerations conc. the Good of Evils § 164. p. 230.    

Certain HEADS, on Seven Principal Subjects of MEDITATION.  

1. On Sin § 167. p. 232.  
2. On Sickness, Death, and the day of Judgement § 168. p. 233.  
3. On the Extreme, and Eternal, Torments of Hell § 170. p. 244.  
4. On the unspeakable Joys of Heaven § 171. p. 245.  
5. On the Benefits, to man in General, and ourselves in particular, of God the Father § 172. p. 255.  
6. On the several Offices, and Benefits to mankind of Jesus Christ our Lord § 175. p. 259. 

1. Lawgiver and Apostle Ibid.  
2. Exemplar § 176. p. Ibid.  
3. Mediator § 177. p. Ibid.  
4. Sacrifice § 178. p. 260.  
5. Redeemer § 179. p. Ibid.  
6. Second Adam § 180. p. 261.  
7. Highpriest, and Intercessor § 182. p. 262.  
8. King § 183. p. 263.  
9 All these to all Ages § 184. p. 264.    
7. On the several Offices, and Benefits to mankind of the Holy Spirit § 184. p. 265.  
8. The love and power of the Father and the Son § 185. p. 265.  
9 The Spirit of Promise § 186. p. Ibid.  
10. The Spirit of Regeneration § 187. p. 266.  
11. The Spirit of Illumination § 188. p. 267.  
12. The Spirit of Love § 189. p. 268. 

Toward God Ibid.  
Toward our Brethren § 190. p. 268.    
13. The Spirit of Corporal Purity and Mortification § 191. p. 268.  
14. THe Internal Intercessor and Advocate § 192. p. 269.  
15. Internal Comforter § 193. p. Ibid.  
16. The Spirit of Obsignation and Unction § 194. p. 270.  
17. The Spirit of Miracles and wonderful Works § 195. p. Ibid.  
18. The Internal Seed of Immortality § 196. p. 270.    

LITANIES.  

1. To the Sacred Trinity p. 273  
2. To God the Father p. 277.  
3. To God the Son p. 280.  
4. To God the Holy Spirit p. 285.  
5. Of the Blessed Eucharist p. 292.  
6. Of the Life and Death of our Saviour Jesus Christ. p. 300.  
7. Of the Blessed Virgin p. 307.  
8. Of the Holy Angels p. 311.  
9 Of all Saints p. 317.  
10. Of Penitents p. 324.  
11. For the Sick, and those that are Dying p. 333.  
12. For the Dead p. 340.  
13. Of Christian Virtues p. 344.    

DOXOLOGIES.  

A Doxology to the Blessed Trinity p. 353.  
A Doxology concerning the Ways of God's Providence p. 355.     

CONSIDERATIONS Exciting to HOLY LIVING.  

1 Concerning our present and future Condition.  
I. Concerning our present, and future, Condition, Consider  
1. OUR future Condition immutable, and eternal.  
2. Our present, very short in nature; by casualties yet shorter. (Hoc modicum longum nobis videtur, quoniam adhuc agitur; cum finitum fuerit, tunc sentiemus, quam modicum fuerit.)  
3. Death ordinarily seizing us at such a time, when less, than at other, expected (Luk. 12.38, 39, 40. Matt. 25.5.— 24.50.44.— Rev. 3.3.— Eccl. 9.12.— Luk. 21.35. 1 Thes. 5.2, 3. Luk. 17.26.28 Jam. 4.13, 14.) And the most of men suddenly carried away hence; not by the decays of old age, but some accidental Distemper, or mischance. See the larger Meditations on Death below, §. 170.  
4. That eternal Estate depending on our ordering this momentany.  
5. The Sufferings of the present, not worthy to be compared with the Felicities to come; nor with the Torments.  
6. The Pleasures of the present, not worthy to be compared with the Sufferings to come; nor with the Pleasures.   

II. Concerning the Condition of all present things about us.  
II. Concerning the condition of all present things about us. Consider  
1. The good things of this world, 1 attained with much trouble (which is many times also destitute of success.) 2 Very fleeting; in no one moment exactly like themselves in another; and not at all certainly enjoyed. [Here meditate on the temporal Crosses of the greatest, and happiest of men; David (considering his many Psalms of complaint:) Solomon (considering the Confessions of Ecclesiastes:) Ezechias; Josias; Constantine; Augustus, etc. And that all Conditions are equally liable to the greatest, and intimatest, of evils; (i. e.) Sickness.]  
2. The enjoyment no way satisfying; not only vanity in them, but vexation. Ecclesiastes 1.26.  
3. Though never so satisfying; yet many of them forbidden by our Maker, and not to be enjoyed without sin. [The end of our, and their, Creation not being our present happiness in a full indulgement of them: but, in the use only of such as are necessary and allowed, and in our subjection to many strict Laws and great Temptations, and constant service and worship of our Creator here; and, hereafter, an eternal Fruition of him.]  
4. Those that may be, without sin, enjoyed; yet many of them hindrances to our future happiness, and tempting to sin; and, ordinarily, our pleasure not to be had, both here, and hereafter.  
5. Lastly Consider; how few those pleasures, and how momentany that time, will appear, upon your sad Deathbed, with which you have bargained for eternal pains (Ecclesiasticus 11.27.) and how sweet and gentle those commands, and how short the time of your restraint by them, by which you might have gained eternal felicity.   

III. Concerning the unreasonableness, and hurt, of Sin.  
III. Concerning the unreasonableness, and hurt of Sin. Consider  
1. The great unreasonableness of sin; and the constant opposition it hath, both to the public, and to a man's private, natural good. Or, That all things, naturally, and in the judgement of right reason, good for man are by the supreme Lawgiver allowed, and only things naturally, as we are men, hurtful, prohibited.  
2. The chief Causes of Sin  
1. External: The Devil, and the evil Spirits his Angels, enemies to man.  
Digr. Of the great malice, and power of Satan, intervening in humane affairs in general; and of the incessant temptations and suggestions of evil Spirits to the production of Sin, circumeuntes, & quaerentes, quem devorent.  
3. 2ly, Internal: The sensitive part disobedient and rebellious to the rational.  
Digr. Of the great power and the many ways that the sensitive faculties have in perverting reason for the production of Sin.  
4. The Antecedent of a sinful Act, the torment of an inordinate desire.  
5. The great trouble, and servitude, that is under Sin.  
6. The Consequents of Sin.  
1. Either Inquietude of Conscience; Or (which is worse) a dangerous blindness of mind, and hardness of Heart, within.  
7. 2ly, Stronger Delusion (by God's Grace abandoning us to the will of Satan) from abroad: And so, the Curse of Sin still more Sin.  
8 1. The present Temporal punishments of Sin in this world. Some inflicted by God's vengeance: which especially pursues Murder, and Cruelty; Adultery; Disobedience to Parents; Breach of Oaths, and Solemn Promises.  
9 Some naturally caused by the Sin; Among these, Sickness; a shortened life; Infamy; Poverty; Quarrels; Disconsolation, and Despair.  
10. 2 Such Punishments inflicted, and that very severely, for greater sins, even upon those, who are in God's favour, and Penitents.  
11. Inflicted upon many Generations, one, for the sins of another; God using, besides those on private persons, Inquisitions (Ps. 9.12.) and Judgements, more public, (at pre-appointed times,) on families, on nations, wicked.  
12. These public Judgements returning ordinarily once in three or four Generations, upon the disobedient (Exod. 20.5.34.7;) for God's Eternity, and exceeding patience, maketh not such haste, as we.  
13. Then, These Judgements extending further than Man's Justice doth; 1st. For the Sufferers; namely to Relatives, in that particular sin not faulty; to Children; to Buildings &c. And 2ly further than man's, for the Crimes also, that such persons are charged with; namely, for those of many Predecessors; for God's hand is heavier than man's.  
14. Punishing, 1st, the Crimes, (if very grievous,) of the Fathers (though they become afterwards penitent, and received into favour) upon their Posterity wicked, or other Relatives. As appears in Manasseh. 2. Chron. 33.10, 13.— 2. King. 24.3, 4. And in David. 2. Sam. 24, 17.  
15. 2ly, The Crimes of sinning Parents upon Posterity innocent of such Crimes (though not every way righteous Ezech. 18.14. 2. Sam. 21.1.14.— 2. Sam. 12.18.) But never this in the same measure, as he doth on a wicked Progeny. See Ezech. 18. chap.  
16. Using ordinarily the more wicked, his Instruments, to punish the less.  
17. The first, and more, in Grace when lapsed, the first, and more, in punishment.  
18. Punishing men for their guilt in one thing, by another thing, wherein they are innocent; or involving those in the same punishments, who are innocent, as to that common guilt, for which he punisheth the rest.  
19 Punishing also the Instruments of his Justice, and of his punishments, (they executing them most what unjustly;) and punishing also the rejoicers at his punishments.  
20. In equal guilt, punishing some, not others. Lu. 13.2.4.  
21. In unequal guilt, punishing all alike; yet not this by punishing any beyond, but only some less than, their desert.  
22. Punishing, at certain times only the sins of many times; and sometimes the less wicked age, for the sins of the more wicked.  
23. Not excusing sin the more, when grown to general custom, as man doth; but ordinarily then his wrath breaking forth upon it, when the commonness makes it seem no fault; and so when the Sinners lest fear, or think of wrath. Our sins appearing greatest to him, when least to ourselves.  
24. Punishing in such set places, universally, the less faulty there, as the more; whilst at the same time elsewhere people more faulty enjoy impunity; and yet the Lord, in all these punishments, most righteous; since, of these, the more guilty are always punished much under, the less guilty never beyond, their demerits; their Demerits I say, in some other, if not in the same, kind.  
25. Inflicted, not according to the estimation, which man, the Offender, maketh of his sin; but which God the Judge, who reckons many very heinous, which the other accounts very small; and all sins in general far more sinful, than man doth; He looking on the heart, and discovering its malice, and hypocrisy, more perfectly, than the sinner himself doth; beholding all sins past, as present, and always before him, whilst to the sinner himself many are never known, many, once known, quite forgotten. Again; He, as being the person wronged by sin, who is always a higher valuer of the offence, than is the party offending, justly aggravating it, from the supreme dignity of his person; his infinite love, and numberless benefactions to the Sinner: his former long patience toward Him; his exceeding holiness, and purity so opposite to its filthiness, etc. See Gen. 6.6. Where 'tis said: That man's sin grieved him at his heart, and it repent our Lord, that ever he had made him on the earth.— And again: Mar. 3.5. That our most meek Lord Jesus was so provoked by it, That he looked round about on them with anger, being grieved for the hardness of their hearts. But especially the heinousness of sins may be learned from the many experienced stupendious Judgements upon them, at which man is much troubled, how to make them bear any just proportion to his Faults.  
Which dreadful revenges upon Sin you may consider; 1. In the fallen Angels for one sin exiled from heaven, and held in chains of darkness near upon ever since the Creation of the world, besides what is to come; made also for ever uncapable of any means of Reconciliation. 2. In Adam; for one sin, ejected out of his most pleasant Habitation; apparelled with the covering of Beasts; condemned to eat his Bread in labour, and sorrow, and penance, for near a 1000 years, and then to return to Putrefaction, and a curse laid on all his Posterity, and on the ground they lived on, for his sake. 3. In the drowning at one time, for their lusts, and oppressions, of all the men in the world (except Eight persons) their children, and infants, and all other living creatures, for their sake. 4. In the storm of Fire and Brimstone, reigned upon the five Cities for their Lusts; and those pleasant Plains turned to a dead Lake, till this day; and yet these Cities to undergo a new Damnation at the day of Judgement, as if they had as yet suffered nothing. See Mat. 11.22. Where our Lord, aggravating the punishment of Bethsaida, saith, it shall be then more intolerable than that of Sodom. 5. In the severe punishments of David, though otherwise a most holy person; the sad story of which you may read in the 13.15. and 24. Chapters of 2. Sam. Concerning all which forenamed punishments, this is a sufficient evidence, that the sins deserved them, because he, who is Justice itself, and from whom man learns the true notions of it, inflicted them. 6. Lastly. In the precious Sacrifice of the only Son of God, required by his Father for the Expiation of Sin. This of the present temporal punishments. But then consider also,  
2ly, The future punishment, for all sin, here unrepented of and unforsaken before death, in the world to come.  
27. 1 Immediately after death; Of the Soul. Exemplified, in the deceased rich man, tormented in fire, whilst his brethren yet living, in their jollity here on earth, Luk. 16.24. And, in the Beast, and false Prophet their being cast into the Lake of fire before the Invasion of Gog, and Magog, and before Satan's being shut up there. See Rev. 19, 20. Comp. 20.8.10. Which also appears from our Lord's declaring, that a temporal death kills the Body but not the Soul: Matt. 10.28. And St. Pet. 1. Ep. 3, 4. adviseth the adorning of the hidden man of the heart, because this not corruptible: And Ibid. ver. 19 makes mention of Spirits in Prison; viz. the spirits of such persons as were preached-to in the days of Noah. And if the Souls of the Righteous be then presently in Paradise, Luk. 23.43. and with Christ their Lord, and partake of God's mercy, and glory; the Souls of the Wicked must be then presently imprisoned, and remain with the Devil their Master, feel the lashes of God's Justice, and begin their never ending misery, and ignominy; Whilst the Body descends into the Grave, the poor Soul, by the strength of Angels, being forced downward into a far lower Dungeon, an infernum inferius, in the most innermost bowels of the earth; from whence it shall never return again, nor see light; save, at the last day, that, which flasheth from the face of the angry Judge, when it is brought to his Bar to receive its last doom, doubled torments; and, to make it much more sensible of them, forced to take along with it its loathed Mate the Body, into the same profound pit. Who then can tell the agony of such person now come to the end of his days; when scorched with Fevers, he desires to die; and, by death can remove only into a bed of fire; when he cannot endure his present pains, and hath no change, save to far greater; these he cannot suffer, and the other, if ceasing to suffer these, he can no way avoid; nor knows he what way to turn himself, in this Labyrinth of Despairs? These sufferings of the Soul having been by some endured already above 5000 years: and those of the rich glutton in flames (if this not made wholly a Parable) suffered now above sixteen Centuries, though he lived here not one.  
28. 2 After Doomsday; Of Soul and Body. Where also weigh well the terrible description of these punishments mentioned in his Word who cannot lie. The Body raised in dishonour;— A Carcase, deformed, stinking; Chains; binding hand and foot; Prison; depth of the Earth; Dungeon; Bottomless Pit; A Fire— and Brimstone-Lake; Immobility; Suffocation; Worm, or Serpent gnawing; Fire devouring; Thirst never refreshed; Body never consumed; Sense never stupefied; Weeping, wailing, gnashing the teeth; Society of wicked men and Devils; ugly, stinking; All hating, cursing, one another; hating, cursing, God; cast into a land of Oblivion, Psal. 88.12. None to comfort, none to bemoan; The ancient Compassion of Saints, and Angels, and God, now turned into Hate, and Derision; No Mediator, no Redeemer; The Soul always in an Agony and sick to death; restless, hopeless, despairing; wounded to the heart with the sense of lost happiness, as well as present misery: And all her sufferings eternal, eternal. Eternal these pains; God, in his upright Justice, not being so indulgent as to grant to that his wretched Creature the relief of an Annihilation. And these pains unremitting; the rich man sparingly begging of the beggar, that before wanted his relief, but only one drop of water, falling from the dipped tip of his finger (Luk. 16.24.) and it would not be granted him. The greatness of God's vengeance then answering the greatness of his person, and of his patience (when yet, for the present, so much hating sin): which Patience, abused, at last turns to Fury; and no wrath comparable to the wrath of the Lamb. (See Rev. 6.6.— Rom. 2.5.) And, from the magnitude of this wrath and punishment is chief learned the magnitude of sin; and what a Monster that must be, that deserves such Torments for ever and ever, from him that cannot do the least Injustice.  
Digr. Of the Degrees of future Torments, * according to the several measures of sin here (Matt. 10.15.) * According to the measures of sinful pleasures enjoyed here (Rev. 18.7.— Luk. 16.25.) * According to the greater knowledge of God's will here (Luk. 12.4.47, 48.)  
29. After all that is said; seriously imagine, What one of those poor Souls, released from Hell-torments, would do, not to return again to those intolerable pains: what rigid long Penances he would undergo: what great works of Piety and Devotions he would attempt; what a strict watch he would keep over his words, and thoughts; and, after all think this nothing in comparison of such a deliverance. And then do you endeavour to do the like mortification, (who perhaps are a greater Sinner,) to prevent those pains, and secure your future Condition. The unreasonableness, and hurt of Sin, thus, seriously pondered;   

IU. Concerning the difficulty of Repentance.  
IU. Next; Concerning Repentance and its Difficulties.  
Consider,  
1. 1 It's Inferiority to innocence; And ² the great advantages of early Piety.  
2. Wicked actions of the afterward penitent, though not condemning us, yet ¹ Diminishing our future happiness: (i.e. the more clear Vision, and the more perfect fruition, of that which we then shall most ardently love; or (if you will) the more ardent love of that which is supremely amiable;) ² Hindering (for the present) the larger donations and consolations of the Spirit.  
3. The folly of sinning, because of a cure; which will be so bitter, if effectual.  
4. The uncertainty of attaining Repentance, and converting unto God, at what time we shall desire it; Forgiveness being promised to Repentance; But not so, longer life, or in it the Grace of Repentance, to a Sinner. And, this supposed that the Elect cannot finally fall away; yet not any sure (but only by perseverance, or extraordinary Revelation) that they are of that number, since many believers are not so. Jam. 2.14.19, 20. Matt. 25.44. In illum crediderunt; Bona operari non curaverunt. St. Austin, De Fide & Oper. cap. 15.  
5. The uncertainty, afterward, of our having performed it sufficiently.  
6. Upon continuance in sin, still more difficulty of Repentance; sin habituated growing much stronger.  
7. And less care also of Repentance; as a sin is more frequented, so it appearing lesser.  
8. And sins of Malice (which by the Judgement of God do darken the heart) being followed with sins of Ignorance: And then; this notknowing that we sin utterly barring up all way to repentance. (Jer. 2.35.)  
9 And so much sorer Repentance, penances, humiliations, tears, etc. to be performed for a longer, and increased guilt; and for the delay also of Repentance.  
10. The time of an acceptable Repentance perhaps to some, though none can know to whom, expired before this life be so. For which at your leisure consider these Texts. Heb. 3.11.— 6.4.— 10.26.— 12.16, 17. Luk. 19.42.— Matt. 12.42.— Jo. 5.14.— 12.39, 40.— Apocal. 16.9.11.— Job. 27.9.— 35.12, 13. Prov. 1.24.28.— 28.9.— Es. 1.15.— Jer. 11.11.— 14.12. Ezech. 8.18.— Zeph. 2.2.— 2. Chron. 36.16.— Esay 6.9, 10.55.6.— Psal. 18.41.— Psal. 32.6.— Eccles. 9.12.— Jer. 14.10:— Ezech. 14.13, 14.— Zechar. 7.13.— 2. King. 22.16. etc.— 23.25, 26, 27. [Josiahs Prayers, and Reformation, not countervailing Manasses his sins: Manasses, though a Penitent; 2. Chron. 33.12. etc.]— Hos. 9.7.— 5, 6. Matt. 13.15.— 21.19.— 25.10, 11. Luk. 13.24, 25.— 12.58.— 19.42.— 21.35.— Jo. 8.21.— 2. Pet. 2.20.— 1. Thes. 2.13.16.— The Case of Cain, Gen. 4.13.— Of Saul, 1. Sam. 15.24.— 30, 31.— 1. Cor. 9.24. Some Runners losing the Race, 2. Tim. 2.5. Some Combatants losing the Crown. It may be some or other of these Texts, God's Grace co-operating, may prevail with you for an early Reformation, for fear of a later fruitless Repentance.  
11. And they at last abandoned, and condemned to more sins as the punishment of former. Act. 7.42. Rom. 1.24. Hence  
12. Later Repentance, less hopeful.  
13. And, from little hopes of forgiveness, there growing more hardheartedness in sinning.  
14. After Repentance, If there happens a relapse to the same degree of sinning as formerly, this Estate far worse than (before) that of the Impenitent was; Either the guilt of former sin, upon relapse, as some say, returning; or rather the very guilt of the relapse so much more aggravated from former sin forgiven.  
15. Lastly, That a true and effectual Repentance is (where death prevents not,) nothing else, but a sincere Reformation of life; and actual walking in Holiness and Righteousness all our days. Together with a continual voluntary Contrition (looking back to our former sinful life): Contrition both interior and exterior, joined together (in forbearing things delightful, and in practising things painful, to the flesh, and to nature, (Corpo voto, Anima desolata.)  
Digr. 1. Of the severe Penitences done in the Primitive Church.  
2. Recommendation of doing voluntary public Penance.  
3. That the fear of God's Justice, and doubtfulness of his forgiveness, either of the eternal, or also temporal punishments, (for sins committed after Baptism,) is the chiefest promoter of the painful humiliations of Repentance. And, presumption of the certainty of our Salvation, or of the divine mercy either general to all, or particular to us (when such sinners,) by some miscalled Faith, is the greatest hindrance thereof. Qui a peur, il est asseur.   


§. 5.  
Par. 1. V Concerning the Measure of this Reformation.  
V Concerning the measure of this Reformation. Consider  
1. The strictness of the last Judgement; not only concerning our Works, but Words, and Thoughts, where there hath been here no after-penitence for, and Reformation from them: More especially, concerning the employment of our abilities, and the Duties of our Profession, or calling. (Luk. 19.13.— 12.42, 43. Matt. 25.15.30.— Matt. 20.8.— Luk. 16.2.) And concerning our deeds of charity, and mercy.— (Matt. 25.42.— 16.9, 10. Matt. 10.42.— Luk. 16.25 Comp. 21.)  
2. And the severity thereof: The Lord Jesus then coming as with great power, and glory, (Matt. 24.30.) so in great wrath: to take vengeance on the disobedient to his Gospel, etc. 2. Thes. 1.7, 8. Rev. 6.16.— n. 18.  
3. The Paucity of the saved, and, even of those, who profess Christianity; but by their own default (man being a creature endued with free will that so his actions might be capable of punishment, and reward,) Many called but few chosen; and many more condemned by God's Justice, than saved by his Mercy. Concerning this weigh well our Lord's Answer, to the Question asked him, If few saved. Luk. 13.23. That the Gate of Salvation is straight; and that many shall seek to enter in, and shall not be able [i. e. seek too late, when the Gate is shut.] There is a Time then, it seems, when the Gate shall be shut upon us, after which shutting, we in vain seek the opening of it, See §. 4. n. 10. [As he tells the Jews also, Jo. 7.34. and 8.21, That they should seek him, and yet die in their sins, because come too late.] But though many seek to enter in, that shall not; yet perhaps the most may enter in still? Therefore see the Question answered yet more punctually, in Mat. 7.13, 14. Straight the Gate, narrow the way, and few that find it; Few that enter in at it. But that may be meant in comparison of Heathens, and Infidels? No. Matt. 22.14. Of those that are called [i. e. of Christians] few chosen. To which add what is said by the Apostle, 1. Cor. 1. Not many wife after the flesh, not many mighty, not many noble, chosen. And particularly concerning rich men, by reason of the many, partly temptations, partly secular cares thereof, what is said by our Lord, Matt. 19.23. Verily I say unto you, a rich man shall hardly enter into the kingdom of God: An easier matter for a Camel to go through a Needle's eye: which yet with God is a thing possible.  
4. The Messiah his first coming into the world, for judgement as well as for mercy; and to require a more diligent observance of God's Commandments, than was yielded in former ages.  
In which Observance, Consider  
5. 1. The necessity (that we attain Salvation) of not living in the custom and habit of any one great, or mortal, sin whatever; and the certain damnation that is from them, if unquitted before our death. 1. Cor. 6.9. Eph. 5.5, 6.  
Digr. How habits may be discerned. Chief by the frequency, facility, and much delight taken, in the Acts.  
2. Some Reluctance to sin, (which is in all men from nature, less or more); and so long, as, notwithstanding this, we act it, no sufficient ground of hoping pardon.   

§. 5.  
Par. 2.  
Digr. An Explication of the seventh Chapter to the Romans; That it must necessarily be understood, either as describing the condition of a person as yet irregenerate, and so as yet out of the State of Salvation: One, that is awakened indeed by the knowledge of the Law, either written, or that of nature; but yet hath received no ability from Grace to keep it. In whom, therefore, is a striving between the sensitive appetite, and reason, or the mind; their mind necessarily (by reason of the Light and Law of Nature, or of the Law written, being not quite darkened in the Soul) dictating contrary to their practice. So that they may rightly be said to follow their lusts with some unwillingness, and against their mind. But, in this strife, either reason, the better part, is not exactly rectified, and consentient to the law of God, or of Nature, (as appears in those Heathens, who seem to have followed it, yet have not been excused from sin:) or else at lest no power they have to shake off the bands of their lusts, and follow their Reason, when right, being destitute of grace. See Rom. 8.7, 8. So, every one hath, less, or more, (Rom. 2.15.) an inward man warring against the law of his members, by which mind also he serves, i. e. delights in, the law of God; consenting unto it, that it is good; and so hating that evil, which the tyranny and power of the habit of sin ruling in him forceth him still to practice; (which are the Expressions in this Chapter.) Such was her case in the Tragedy, Video meliora proboque. Such the Heathens, Rom. 2.15. Such the Jews, Rom. 10.2.— 2.17, 18. Such St. Paul's, when a Pharisee, Act. 22.3.— Gal. 1.14.— Rom. 8.3. And this Interpretation seems more proper to the place, than to expound it of the State of the Regenerate: as may be seen by comparing the contradictions between some passages in this 7th Chapter, and others in the 5th, 6th, and 8th Chapters, where the State of the Regenerate is described: as the contradiction between Rom. 7. chap. 14. ver. and 8. chap. 9 ver. between 7.24. and 7.6.6.6.— between 7.23.7.5. and 8.2, 3, 4.— 5.15.— 6.2.14.— between 7.25.18. and 6.13.12.1; and therefore these Texts speak not of the same, but several, persons.   

§. 5.  
Par. 3.  
Or, if this Chapter be understood as describing the State of the Regenerate, it must be explained, as speaking only, of lesser sins of Infirmity, which all the Regenerate, less or more, remain still liable to; or, of Concupiscence still remaining, as St. Austin expounds it; but this Concupiscence not consented-to, as to the committing of any great, or mortal Sin. (See St. Austin, Contraduas Epistolas Pelagii 1. l. 10. ch.— In Jo. Tract. 41. De Tempore Serm. 43.) For there is indeed a strife in the Regenerate also; and this not only between their appetite, and reason; but between their appetite, or flesh, and the spirit of Grace; and this, sometimes, to the doing evil, what they would not; and to the committing of sins of Infirmity. (See Jam. 3, 2.— 1. Jo. 1.8.— Gal. 5.17. in the reformed Translation [so that ye cannot do] but the Original is [so that ye do not do the things that ye would]:) Sometimes and most frequently, to the doing good so, as according to the Spirit, they would not; that is, to have their actions mixed with some imperfection and faultiness. (See Jam. 3.2.— 1. Jo. 1.8.); Either peccant in the Substance, or in some Circumstance, or in some mixture of a contrary velleity, Gal. 5.17. But the Expressions of this Chapter may not be applied to the Regenerate's committing, or consenting to, any greater sin, whilst they remain Regenerate, and still in the friendship and favour of God, or have any more than sins of only totally unavoidable Infirmity. This Digression I have made to prevent the patronising of your faults under the imagined like failings of an Apostle. But, that if you find the law in your members so powerful as to produce your commission of, or consent to, any greater sin, you may, as suspecting such a condition not good, make all haste to change it, till you resemble the Apostle, not in the 7th Chap. Rom. but in the 8th.— ver. 2, etc.  
3. Not doing evil, no service rewardable. Where remember these Texts:— Matt. 25.41, 42. Depart from me ye Cursed; [the Reason] For I was an hungered and ye gave me no meat; naked, and ye clothed me not, etc. Matt. 3.10. Every Tree which [not only bringeth evil, or none, but] bringeth not forth good, fruit, shall be cast into the Fire. Matt 25.24. etc. Then he which had received the one Talon came and said; Lord, lo there thou hast what is thine. His Lord answered; Thou slothful servant etc. Take the talon from him; and cast the unprofitable servant into outward durkness.  
6. 1. The necessity (for salvation) of an universal and sincere obedience (though every way perfect in this life it cannot be) to God's Commandments in the habitual and diligent practice of holy Duties, and good works which are required of you.  
Digr. Of the Reward its being promised to good works.  
2. No Acceptance of the Will in omission of the Deed, when faisible.  
3. The Danger of sins of omission.  
4. The Hypocrisy of partial Holiness.  
7. To make our good works acceptable, there must be innocency from other sins.  
8. The inutility also (as for attaining eternal life,) of good works (as of loving, giving alms etc. where mutual; lending to be paid again,) Or of acts of virtue; if done only out of some motives of reason; and not out of the love, and to the honour, of God; and in obedience to his commanding them; and out of love to Christ, and to his Church, or Members: (As if we said before every action of ours [this I do for God's, this for Christ's sake]). See Phil. 3.6. comp. 9— 1. Cor. 13.3.— Rom. 2.14, 15. comp. 3.9.— Jo. 3.5, 6. Non collocatur inter fideles propter opus suum, qui, naturali bono motus, facit bonum, non propter Deum.  
This (right) end especially showed in actions contrary to our own present good.  
9 The necessity of our improving the several particular talents, and gifts received from God, in bringing forth fruits proportionable, for which gifts we must certainly give account (Matt. 23.30. Luk. 16.2.)  
10. The necessity of Perseverance in well-doing, and the lapsibility of all conditions.  
11. The necessity of not deserting any part of our duty for any (opposed) sufferings; which as they are provided by God for exercising our Virtue, so are they to be willingly undergone; and not we at any time for them to dispense with any part of our obedience.  
12. That all Christians in the happiest temporal Condition, at all times, one way, or other, are to undergo some Crosses, if they will not yield unto sin.  
13. The Example of our Saviour, and of the Saints, in walking in all God's Commandments, and cheerfully undergoing all opposition for it. Psal. 18.21. etc. comp. 1. King. 14.8. Isa. 38.3. Neh. 8.19.— 2. Tim. 4.7. Job. 13.10, 11, 12. comp. Job. 1.8. Lu. 1.6. Act. 23.1.— 24.16.    

§. 6  
VI Concerning the Reasonableness, and Benefits of Holiness.  
VI Concerning the Reasonableness, and Benefits of the Service of God, and of Holiness.  
Consider,  
1. Our Obligation to this Service.  
1 In Duty to God.  
Where Consider,  

1. The obedience we own to God's supreme power, and dominion.  
2. The love, to his transcendent amiableness, and perfections.  
3. The gratitude, to his multiplied mercies: (Our Creation, Redemption, continued Providence in all our Affairs, our unexpressible dependence on him in our Being, Working, etc.)  
4. God's Majesty: to be contemplated in the several appearances of it, (to Moses, Esay, Daniel, St. Paul, St. John. Rev. 1. chap.)  
5. God's Wisdom: Especially to be admired, In his conducting all things (from the beginning) still to more perfection; In his always bringing good out of evil; In his ordering all the particular affairs of the world, and of every man therein (through the greatest seeming casualties) in a symmetry as perfect, and exact, to his own Just ends, could we entirely discover, and compare all the causes, and effects, as that which we see in the wonderful natural Fabric of all the parts of the world, and of every man (Psal. 107.42, 43.) (It a magnus in maximis, ut non minor in minimis.) All which works of his Providence and Conduct, at the great day of the consummation of all things, his wisdom shall review, and pronounce of them, as of those of the Creation (Gen. 1.31.) valde bonn. And then all his admiring Saints reiterate this Confession to Him, Valde bona, Valde bona.  
6. The excessive, and appearingly-causeless, Love of God to man. 

1. In several degrees, the Saviour of all men.  
2. Patient, and long suffering, toward Sinners.  
3. Showing Mercy, and pity, according to the creatures greater impotency and misery.  
4. Rewarding to us the good he produceth in us.      

§. 7.  
2 In duty to ourselves.  
1. The great reasonableness, 
2  and amiableness of God's Service, and of living in all Christian virtue, and holiness. [Ratio perfecta, virtus vocatur.] As (when we look with indifferency on another man, where Passion swayeth not our Judgement) what a sweetness, decency, honorableness, and heavenly peace and tranquillity do we judge to be in patience, compared to bloodthirsty revenge? In meeekness, in respect of peevish anger and frowardness? In humility, in regard of scornful pride and restless ambition? In liberality, compared to sordid niggardize? In charity, compared with lean envy? In sobriety, in respect of beastly and rotten intemperance. How divine a thing, a Republic of men, all entirely honouring, and obeying their Superiors, who command them still in Charity; intimatly loving, and in respect preferring one another; some patient in poverty; others charitable in wealth; when any sick, all hasting to serve; when poor, to relieve; when sad, to comfort him; all holy, just, chaste, temperate, etc. In comparison of a tumult of idle, drunken, debauched, and sottish persons; loving only from the teeth outward; railing at, backbiting, scorning one another; catching at one another's wealth; supplanting one another's preferments; tempting one another's wives; plotting treasons against their Governors; lastly such, as are described Rom. 1.29.?  
2. Far less trouble, and more freedom in it, than in Sin (Par mundus dat onus, gravinsque:) The Acts thereof leaving behind them a singular delight in the Soul; as those of Sin, great after-disgust and discontent: Virtue pleasing much better after; sin, before, it is committed. Only, in such virtuous practice, and in every good work, small or great, almost always a little pain felt for a while in the beginning; and this to make it more rewardable.  
3. The great Reward of it.   

§ 8.  
1 For the present. 1. Tim. 4.8.  
1. A present union of us with Christ and God by the same holy Spirit dwelling in both, 
1  and quenching the thirst to all worldly things; (Jo. 4.14.) Former sensual pleasures, to one acquainted with holiness (when he again happens upon them) no more seeming what precious things they were, but such as to a man do the sports of children, contemptible; or also to the more confirmed, odious. Quas Sordes suggerebant, quae dedecora, said St. Austin reformed, of his former sensual delights.  
2. Extraordinary illuminations, and consolations from this Spirit, especially in the time of necessity, in extraordinary poverty, afflictions, persecutions; and the excess of joy in the mind rendering little-perceived the pain of sense: 1. Thes. 1.6.— 2. Cor. 6.10.— 2. Cor. 4.8, 9 only, as it were, afflicted, poor, sorrowful, dying; but, indeed, always rejoicing, rich, possessing all things.  
3. Contentedness in all conditions, as being always, and certainly possessed of that, which he only or chief loves. Jo. 16.22. Jer. 6.16. Matt. 11.29. Phil. 4.7. And for other things less considerable, partly by his submission, in many of them, as purely indifferent to God's will; partly by God's condescending in many other unto his. (See Psal. 4.3.) Seldom having occasion of discontent. Gen. 24.1.  
4. Tranquillity of mind, and joy of conscience, for past actions, and for doing good; which joy (though serious) is very great. And, as they do greater good, so still greater consolations accompanying it.  
5. Joy of (mostwhat) attaining their desires, and ends, because these honest, spiritual, following the divine, not their own, Interest.  
6. Great joy of hope, (with freedom from anxious fear) for all good things to come. [Joy of Hope: which useth to be in all worldly felicities a far greater joy, than that of possession] which makes holy men have mortem in desiderio, which others so fear; vitam in patientia, which others so value.  
7. Consider all the temporal blessings of holy and orderly living: more health of body; longer life; serenity of mind; a pleasure sedate, pure, and constant; but at no time violent, itching, or discomposing the subject of it, and rendering mirth uncapable of continuance, or also declining suddenly into pain, or anguish. A joy not dwelling in the sense and lower felicities of beasts; in eating, and drinking, and marriage; these when it useth, and rejoiceth in, it is as though it used, and rejoiced, not: but in more Angelic, and Spiritual complacencies; not consisting in having its carnal desires satiated; but rather, in not having, and being freed from, such desires; (which is a content equal to the enjoyment of them; Cui Deus haec fecit Supervacua, dedit.) A pleasure (more retired and internal) of the mind and spirit; arising out of several noble considerations of the Soul; which have no intercourse with, or help from, Sense. A joy well consisting with, and many times very great, when the sense is in pain, and of sense little or nothing perceived. Nay, A joying in grief, and pains Rom. 5.31. and proportioned to them; more joy (to counterpoise them) as the pains are more; And Gaudet minus, si minus dolet, because the Soul cannot have those special considerations, and passions, which give it such a goust, and delight, but from such sufferings. So St. Paul's joys still flowed the higher, the greater his tribulations were. And see a resemblance (though a very faint one) of it in Seneca's Philosophy, Ep. 18. Summa voluptas (saith he) in victa tenui. Voluptaes autem non illa levis, & fugax, & subinde reficienda; sed stabilis, & certa. Non enim jucunda res est, aqua, & polenta, sed summa voluptas est, adidse reduxisse, ut etc. Quanta enim animi magnitudo etc.  
Digr. Of the great blessing of long life.  
8. The blessings on their Posterity, Associates, etc. for their sakes, in all the contraries to those Judgements mentioned before §. 3. n. 11. etc. which are brought upon others, for the sinner's sake. God not going less in his mercies, than in his judgements.  
Digr. Of the great efficacy, and benefit, of the Communion of Saints.  
9 From doing to others all good, and returning no evil, much peace, and a good name, amongst the most, or the best, of men. 1, Pet. 3, 13. Matt. 5.5. And again; when, from contrary manners to, and non-compaliance with, the world he incurs the hate, and ill report thereof, in lieu of the worldly, a spiritual, peace, and divine consolations more abundant. So that a good man suffers some trouble from humane and temporal solaces, and endeavours to avoid them: And every one, as he groweth perfecter, and deeplier wounded with the divine love, and desire of conformity to his Good Lord, takes a far greater delight in their contraries, in sufferings, persecutions, injuries, retiredness, long devotions and hard mortification; as being then most replenished with spiritual Consolations; after the tasting of which, already all the world's delights are become bitter, and sour. These therefore he chooseth, armeth for, impatiently expects; arrived to, glories in; wondering they are no greater which are to save such a sinner, so well meriting damnation, from such infinite torments to come; and which are to gain, to so vile a person, such infinite joys, and honour to come.   

§. 9  
2 The great reward of it for the future.  
1. The happiness of the Souls of Saints immediately after Death. Exemplified, in the Soul of the H. Thief, accompanying the Soul of our Lord in Paradise the same day he suffered: In that of the H. Beggar, Lazarus, receiving in Abraham's bosom Consolations, for his former sufferings, in the life-time of Dives his Brethren, as the Parable represents it; wherein we may presume our Lord would hint to the people no mistaken Notions of the future life. Who also elsewhere, opposing the Sadduces that denied Spirits, argues Abraham to live still at this present, because God after his death styled himself his God. Again, Exemplified in the Souls of the Martyrs; who Rev. 6.9, 10, 11.— 7.9.15. are clothed in white Robes and attending on the Lamb, till, the residue of the Saints their like sufferings for Christ being fulfilled, they should all at once resume, from present corruption, their bodies glorified. The same happiness of separated Souls instanced-in by St. Paul Heb. 12.23. where he numbers, standing in the Divine presence, amongst Angels the Souls also of just men consummate. Therefore our Lord, commends his spirit into the hands of his Father: and, St. Stephen again, dying, recommends his into the hands of Jesus. And St. Peter 1. Ep. 3, 4. chap. constitutes the hidden man of the heart, or the righteousness of the Soul, in that which is not corruptible. last; this future happy State frequently represented in the joys, which holy Souls sometimes receive in this life, in the loss of the senses, and cessation of the animal-functions; and, particularly showed, in that rapt of St. Paul into the third Heaven, and Paradise; and there receiving those unutterable Caresses: from whose doubting language [whether in, or out of the Body, I know not,] may be gathered, that if his Soul did not, yet it might have visited those places, when it was separate from the Body. Which Apostle after this short experiment of those other blisses, pronounceth it much better to have this earthly tabernacle dissolved, so to put on another celestial, an house not made with hands, a building of God, eternal in the Heavens: and much better to be absent from the Body, so to be present with Christ. And St. Peter, using much what the same language, speaks of deposing his present tabernacle, or changing his habitation at his death. 2. Ep. 1.14. As also he makes mention of Souls in Prison, who were preached-to in the days of Noah. 1. Pet. 3.19.  
2. The happiness of Soul and Body after the day of Judgement; where you may entertain your thoughts on such contemplations as these, promised in his word, who is faithful and true. The then renewed youth, vigour, beauty and agility of the Body: The purity of the Soul from all Sin: Our glorious Habitation Celestial: The most amiable Society of the Saints: Our vision and familiar acquaintance, and conversation, with Angels; and Spirits: One Holy Spirit, and an ardent, and mutual, love flaming in all: Christ our Spouse: God our Father: All, Temples of the Holy Ghost, Members of Christ, Sons of God: The heavenly City and Temple: Kings, and Priests: White Robes, Crowns, and Palms: Harps, Songs, and Festivals; Life, Rest, and Peace for ever and ever: Heu mihi, quia incolatus meus prolongatus est. Non sunt condignae passiones hujus Saeculi etc. Momentaneum hoc & leve Tribulationis, quod in praesenti est, operatur immensum supra modum gloriae pondus in sublimitate.  
3. The several Degrees, of Glory, and also of our Graces, and services, [i. e. our satisfaction, love, our praising, and glorifying, God] nobler there, according to the several Degrees of our Service here.  
4. Contemplation of the Reward, a great encouragement to the work.  
5. Contemplation of the many various Degrees, and heights thereof proportioned to our obedience, a great encouragement of an holy zeal to attain perfection in our Works.   

§. 10  
VII. Concerning the Faisibility, Easiness, Excellencies, of It.  
VII. Next; Concerning the Faisibility and Easiness of this Service.  
Consider,  
1. The great light, we have, of Natural knowledge.  
2. The natural Inclination we have to many good Duties, (as to Sobriety, etc.) only alterable by custom, and ill example; and our Passions very serviceable to the exercise of Virtues.  
Digr, Of the Art of well using, and heightening, the Passion toward things of Piety.  
3. The Easiness of Christ's Yoke (Matt. 11.30.) after a while, upon contrary custom, and the removal of temptations; (as may be gathered by the perseverance of Saints bearing this Yoke still with more, and more zeal, whereas not forced actions are permanent): It being in many things heavy at first, not so much from its opposition to natural Inclinations; as to vicious habits, and ill education, and inadvertency of admitting alluring Objects &c, His Commandments are not grievous. 1. Jo. 5.3.  
4. The many Benefits of our Saviour to mankind (which see displayed more largely below Medit. 5.); and the advantageous repairs of our losses by the first, in him, the second, Adam; and ours far happier times, since the Gospel.  
5. The near Relations the Son of God, out of infinite love, hath contracted to us by his Incarnation; He our Father, we his Children; He our Husband, we his Spouse; He our Head, we his Members; He our Root, we his Branches; He the Foundation, we his Building; He the Son of God, we his Brethren; we his People, and He our Highpriest, who after he had here offered himself a Sacrifice for us now, with his Blood, in the Heavenly Sanctuary makes perpetual Intercession for us.  
6. Baptism, in our Infancy, or at what time soever worthily received, rescuing us from the Curse of Adam and his Posterity; and totally cancelling all former hereditary, or personal, Gild gratis; and restoring to us supernatural Grace, lost by our first Parents, and God's friendship, and favour: only carnal Concupiscence not quite eradicated, to make the acts of Virtue more valuable, and the victories of Grace more excellent.  
7. The sufficient ability all the baptised have, by this Grace procured by the death of Jesus, and applied in Baptism, to perform the Covenant of the Gospel, and all the obedience that is required under pain of Damnation; and to live free, from the habit of any small sin, from the single Acts of any great one.  
8. The great disparity of the malignity and guilt that is in Sins; of which whilst we daily fall into some of the less, yet we may, and good Christians do totally avoid the greater; in which respect they are called Saints, Holy, Righteous, dead to, and no more committers of, Sin etc.  
Digr. Of the narrow extent of Sins of excusing (i. e. of natural) Infirmity; which Infirmity is either in avoidable ignorance, when the understanding is cozened; or inadvertency or want of observation, when the choice is surprised. Hence great sins cannot be such; since we are neither in general ignorant of them; nor, in particular Acts unobservant of them: nor yet small sins be such if multiplied; since they also when frequent, must needs be pre-observed.  
Of the danger of that Tenent [that God's Commandments cannot be kept, or fulfilled] in that sense, as it is vulgarly misunderstood: (1.) That we cannot live free from all greater sins (See Matt. 19.17.— 5.17, 18. come. 19, 20. Rom. 8.4.) as, from all Uncleanness, and Fornication, Avarice, Detraction &c. all greater degrees of Intemperance, of Anger, Impatience, etc.  
9 Many omissions of doing some good, and deficiencies in doing good, not formal fins, though all are imperfections.  
10. The many Benefits of the Holy Ghost (which see collected more fully below in Medit. 6.) This the Promise of our Lord as he before was of the Father; and this after his Ascension sent by him to abide with his here on earth, in his necessary absence, until his second coming; and that, not to be a cohabitant with us, as he; but an inhabitant within us, now made his Temples; the Seed of God giving us a second Nativity, and making us new Creatures born of God, conveying into our Soul's Holiness, and into our Body's immortality and life; as our former Nativity did Sin and Death; inwardly illuminating our understandings in the highest Mysteries of our Salvation, and confirming to the Soul all that truth, which our Lord taught to the Ear; and communicating to the more perfect extraordinary Revelations, and secrets of God: from time to time, inspiring the will with new, and divine affections, and inflaming those more perfect with a more impetuous and impatient love of God; some elevated to Rapt, and Ecstasy, and to so perfect a Contemplation of, and Union with, the divine Majesty, as this life is capable of; and whilst it acting thus in us, a Paraclet also interceding for us, with groans unexpressible, ask all things for us; and predirecting us in our affairs (many times contrary to humane reason) according to the Will of God: which Will as to the present, and future this Spirit also knows; and crying in our hearts Abba Pater: superabundantly comforting us in all secular Distresses; and animating, and sealing us to future everlasting Glories. O the high Nobility of a person once Regenerate! What Holiness may not a man confidently aspire-to, that is thus inhabited by God  
11. The powerful, and diligent, assistances of the good Angels; who, as being Fellow-Citizens, and Members under the same Prince, and Head Heb. 12.22.— Eph. 1.10.— Col. 1.20. full of Charity attend especially on the necessities of the Saints: Daily carrying our Prayers, and joyfully presenting our good Endeavours, to the heavenly Majesty; and procuring, and ministering his Blessings to us, and rejoicing over one Sinner that repenteth; waging a continual war against Satan and his Angels in our defence; suggesting, we may presume, as assiduously good things to our mind, as Satan doth evil; and, since their Charity is no less than his Malice, as diligent to preserve, as he to destroy, us; and to entice to good, as he to tempt to evil. Lastly, their number in the spacious higher world infinitely great without expression (See Heb. 12.22. Matt. 26.53. Dan. 7.10. Rev. 12.4.) And all the several Titles of their divers Orders; as Thrones, Dominations, Virtues, Principalities, Powers, Archangels, Angels, (excepting the Cherubin, and Seraphin, the nearest Attendants upon the heavenly Majesty. Esay. 6.2. Rev. 4.6. comp. Ezech. 1.5, 26.) implying Government, or Service, (See Dan. 10, 13.20, 21. Eph. 1.21.— 3.10.— 6.12 Col. 1.16.— 2.10.15 Rev. 15.7. Matt. 18.10.— 24.31 Luk. 16.22.) they always giving a relation, or account, of their Embassies, and Employments, to their Superior Potestates, or to God: who, though in himself Omnipotent yet is thus pleased, by many Subordinations of Agents, to govern the Universe, but especially to provide all manner of Protection for his Servants in it. And, if for nothing else, yet what a sad thing were it to be wicked, for this, that we should thus contristate so many near, though not seen Friends, and Patrons, labouring our Salvation in vain. For these see Ezech. 10, 11, 12.— 6.50. 2. Pet. 2.11. comp. 10. Job. 1.6. Dan. 4.13.17. Rev. 8.3.— 4, 5.— 5, 6. Zech. 4.10. Luk. 1.19. Tobit 12.15. 1. Kin. 22.19. Psal. 84.7.  
12. The Prayers, and Intercessions of the beatified Saints in Heaven for us here on Earth, secure of their own Salvation, still solicitous for ours; and the many Benefits that are received thereby.  
13. The Good growing better by perseverance in well-doing from custom, and a former habit; as the wicked, by continuing in sin, grow daily worse.  
Digr. Of the great Power of Custom.  
14. That, as it is a very dangerous condition, if any, (after having begun in a more special manner to serve God, and after much well-doing) shall fall away, and abandon themselves to sin; so it is no easy matter for, nor often happens to, those, who are once truly converted to God, after they have found such a difference in their Satisfaction, and comfort in serving God, from what they had in serving the World; and after their taste of earthly pleasures is so much altered (Rom. 6.21.) so to fall-away; but that falling they easily and quickly rise again; and are very unquiet, and discontented, whilst they live in their sin.  
Digr. Of the great folly of not undertaking a strict, and holy life, out of fear of inability to persevere.  
15. The great retardements he receives, who hath made some Progress in Holiness, and Mortification, for the committing any single act of any greater sin, from the fears he hath 1 Of losing all his former pains, and holy endeavours of the Reformation of himself [Ne perdat quod operatus est 2. Jo. 8. I have washed my feet, how shall I defile them? Cant. 5.3.] 2 Of the after-long griefs, and self-afflictions he knows he shall suffer for such an act. 3 Of his being, though pardoned, yet set so much backward in his love to God, and the love of God to him. 4 And of his being denied those great visitations, and consolations of the Holy Spirit.  
16. The certain addition of new and greater Graces upon former well managed. Habenti dabitur Matt. 11, 12.  
17. The chiefest Graces of God's Spirit ordinarily not merely gratuital, but rewards of former service; and nothing given that is not first laboured for, except the ability to labour for them. The Grace little [in comparison] which is bestowed at the first; And this little again, from the unprofiting, withdrawn; Non habenti auferetur, quod habet. Regnum coelorum patitur vim, & violenti rapiunt.  
18. Our Preparations necessary for attaining Grace; and that it ordinarily worketh in us according to each man's capacity, and his former natural, and acquired, parts; neither, usually, changeth it in us all natural imperfections.  
19 The accesses, and recesses, and the vicissitudes of the Influences, and Actings of the Holy Spirit in us, according to the more, or less, exercise of our Devotions; the several preparations, and elevations, of the heart towards God, and Divine things; and also according to the present needs of our employments, sufferings, &c. and that it is excited, and improved by our fervency, and care; and cooled by our neglect; grieved, affronted, quenched, by our resistance. (See 1. Cor. 12.31.— 2. Tim. 1.16. 1. Tim. 4.12, 13, 14, 15.— 2. Tim. 2.1. Apocal. 3.19. Rom. 12.11.— 2. Cor. 6.1, 2.— 8.7 Gal. 5.25. Eph. 5.17, 18. Col. 3.14, 15, 16. Col. 4, 5, 6. Heb. 12.28. Eph. 4.30. Matt. 25.8. 1. Thes. 5.19. Heb. 10.29. 1. Cor. 3.17. Most of which Texts are Exhortations concerning husbanding, and improving the Graces received of God, and not resisting the Spirit. Therefore (not to incur such hazard) the internal motions of this Spirit whether operating in the Understanding, or the Will, are to be very diligently attended-on, expected, harkened to, especially in time of Prayer: with much silencing of our own reason, and passions; and, among other things, its unity carefully to be preserved in a bond of Peace with all our Fellow-members. Eph. 4.3, 25. Col. 3.14, 15. Phil. 1.27.  
20. God's Spirit working (less, or more) in all the Regenerate (Gal. 5.17.): and all those Acts, mentioned Gal. 5: 22, 23, its Fruits; And, therefore, we obliged to a reverend entertaining, and prosecuting, of all those illuminations, and motions that arise in us, which we think tend to any good; (though many times the Spirit, to advance our co-operation, and reward in doing well upon less assurance, gives no evident testimony to its self;) this pious resentment of the Celestial Influence that we daily receive, much encouraging us to go forward in Piety, and to return our thanks.  
Digr. Of the well keeping, and preserving, Graces given.  
21. Internal Consolations much more abounding, by external, and secular, avoided.  
22. By more holiness a ready assent to more illuminations (qui sequitur me, non ambulat in tenebris): and Christianity not so much a Science, but Experience (sentitur, antequam discitur); nor do they (though much learned,) who serve not, truly know God, (i. e.) in his chiefest Excellencies, (He being so intelligible only by this Experience): but they do remain still in darkness, and Wisdom is justified only of her children.  
23. By practising and exercising of things better, the speedy attainment to a perfect disaffection, and contempt, of things worse and nothing worth. So, by purging ourselves from those works which are opposite to the doctrine of true Faith, we procure a true Faith (see Jo. 3.19, 20. Jo. 5.44.) Quod nolumus, difficile credimus: from working, believing; and from working, loving.  
24. The great virtue and efficacy of the most excellent Grace of Charity, or Love; which, once possessed, doth the work and effect of all other Graces, by its own power; and cureth all Sins better than their proper remedies; whilst it seeks in all things punctually to observe, and conform-to, the Will of him, and in no small thing to displease him, with whom this ravished Soul is sick of Love. Whilst she careth only for the things of the Lord, how she may please the Lord 1 Cor. 7.23. and languishing with a perpetual desire of two things; 1. Prayer. 2. Mortifications, and Sufferings; the last, the more to show her love to God; the other, always in some manner to enjoy it. And this love of God also infers that of our Neighbour, in respect of the many near relations he hath to God, and besides the Precept of it. And this love of our Neighbour again, in its doing them no manner of ill, compendiously fulfils all the other laws of our Duty towards them; as is observed by the Apostle, Rom. 13.9, 10.— 1. Cor. 13.4.  
25. The excellent degrees of Perfection, that may be attained in this life; And that our future glorification chiefly consists in a higher degree of Sanctification, and Union with God, and with Christ; And this also, then to be enjoyed in a higher degree by those who have acquired it here in a higher measure. Hic esse incipimus, quod futuri sumus.  
26. The holy Pattern of our Lord, and of the Saints, that have gone before us, showing the Evangelical Precepts, practicable; and inviting, and encouraging, our imitation. Ecce Ecclesia plena gregibus etc. St. Aust. Confess. 8. l. 11. c. Behold the Church full of Societies of good Examples. There are embraced within her arms so many children, Boys, and Girls, so much flourishing Youth, and all other Ages etc. Tu non poteris, quod isti & istae? Art not thou able to do what those Youths and Maidens are?  
27. The high estimation and value the good works of his Saints have with God. As being the acts, of his adopted Children; of his Son, whose Members they are; and, he in them, and they in him: Of his Holy Spirit, always to be acknowledged the principal Author of all these in them.  
28. The Progress of Piety, to consist in an holy emulation and coveting, and pursuing, still higher spiritual Gifts (1. Cor. 12.31.— 14.1.); in inventing, and beginning every day some new resolutions of holiness; thinking no Sanctity, already acquired, worthy to gain eternal life (Not as though I had attained, or were already perfect, but I pursue etc. said the great Apostle Phil 3.12, 13, 14. Matt. 11, 12.): And, that it is not want of Grace, but of our endeavour, and using at first some force upon ourselves (according to which the Spirit is increased) that hinders us from being Saints, (the violent take heaven by force.) Et il Paradiso non è fatto Per ì Poltroni.  
29. The chief advance of our spiritual Estate, to be assiduity of Prayer; with the neglect of which, those, who attempt Holiness, seem only to endeavour to serve God with more pains, and trouble; and to deprive themselves in their work of all content and solace; and besides, of those strong inclinations to the attempting still something more excellent, which the very exercise of Prayer is not only a Means to procure, but (by exciting in us the love of God) an Instrument to effect.  
30. The just aggravations of our continuance in Sin, when we are by the former considerations left without any Plea of inability to Virtue, and Piety.  
Digr. 1. Of the heinousness, and danger of returning to Sin, or looking back towards forsaken pleasures, after having escaped their former pollutions (2. Pet. 2.21.) and tasted the heavenly Gift (Heb. 6.4.)  
Digr. 2. Of the great Peril, and also Ingratitude, of neglecting or resisting the Motions of the Holy Spirit in us, or incurring those Sins, whereby it is offended, and grieved; and, of the desolate condition of such, as are once thus forsaken.    

PART II. COUNSELS.  

§. 11.  
COncerning these Counsels, by way of Introduction Consider; That you are obliged to the observance of all God's Precepts, and Commands; and that, as the Reward is very high, eternal life; so these Precepts are very pure, and contrary to carnal, and secular, Lusts. Now, many Counsels there are, delivered by our Lord, by his Apostles, by the Saints of following times, in the observance of which Counsels (though recommended only, not enjoined to any) the Precepts are much more easily kept, because such Counsels, practised, put us out of the occasions, and temptations, of sinning; but without these Counsels much more difficultly the Precepts observed. Because such persons, retaining still the temptations, engage themselves as it were upon a perpetual Fight, that they may not fall into the Sin; in which as the Victory is very honourable, so the Battle is very hazardous (for their Enemies, being thus allowed all the advantages, and preparations, they can make against them, without receiving any disturbance therein, are hereby very much strengthened): and Experience shows, that the most of such Combatants lose the day; and little Apology they can make for themselves, since they choose to work out their Salvation rather with such pain, and uncertainty, when they are showed a way to do it with much ease, and security. A difficulty indeed there is also in the Counsel, but it is only at the first, namely resolutely to accept, and embrace it; the practice of which Custom afterwards renders most easy: but the difficulty of avoiding Sin, where the Counsels are neglected, and all temptations, and occasions indulged, is perpetual, and never at an end.   

§. 12  
Again; there being a certain Latitude in all Christian Virtues, and Duties, (amongst which also I number our repentance, and humiliations for Sin), in which you may go so high, as that the degree, wherein you perform it, as to the quantity, frequency, etc. is indeed, for encouraging our best endeavours, by the Divine wisdom allowed, commended, or (if you will) required upon the title of perfection, and lastly highly rewarded; but, out of his mercy to our weakness, is not strictly commanded upon the forfeiture of our being any longer good, or virtuous; nor the omission of them punished. So, on the other side, you may go so low, as that the degree, wherein you perform it, as to the quantity, frequency, etc. is the most inferior, that the Virtue, to exist at all, can admit; and further than which if you descend you fall short of it, and break the Precept concerning it, and commit a Sin. Again; The bounds of this lowest degree, less than which transgresseth the Precept, being also very uncertain, so that it is hard to say thus much done, if no more, is sufficient, as it may be certainly concluded of the higher degrees, that the more the better; I say from these Considerations, a wise man would rather have something over, than something wanting; something of what is in Consilio only, than fall short of what is in Praecepto; and not to divide a hair in his obedience, and choose to walk still upon the brink of Sinning. And this especially; When as the most of men, upon what confidence I know not, but de facto so it is, fall short of Salvation; See before §. 5. n. 3. And again; Whenas we shall not lose a mite of the over-measure we make for attaining heaven, which shall not have its peculiar reward (Eccl. 11.23. Say not, what profit is there of my service, and what good thing shall I have hereafter): When as all the Contest is, whether we should love God so much more, who so without all measure loveth us; or how far, sinless, we may love the world, [i. e. God's Enemy]. When, at least as to one main matter, Repentance, and Humiliations for Sin, perhaps our past offences have been so high, as they also require an excessive proportion of Penitences, and self-revenges: last; When as the Saints, that have gone before us, have walked in all these Counsels, and thought this perhaps little enough to preserve Innocence, and gain Heaven: Nay, When as our Lord took this way, without any need, on purpose to recommend to us his own Example. Go on then; If you keep the Precept and stand firm, all is well; but if you fall and miscarry, know that, because you have despised her Counsels, Wisdom will laugh at your Calamity; And, That, if you stand and all be well to you, keeping the Precept, yet to those, who keep the Counsel too, all shall be better. For the higher degrees of the Precepts, or of those virtues that are in Precepto (as for Example, the higher degrees of temperance) are Counsels: which, though, not observed they bring no guilt; yet, practised, they are highlier rewarded. And, besides this, the observance of the Counsels in one virtue very much conduceth to the performance of the necessary Precept in another (as the higher degrees of temperance, to the observance of necessary Chastity:) And hence, upon a double account, are Counsels recommended to your Christian Practice; both, as disposing you more easily to keep the Precepts, and as in themselves rewardable beyond them; and, as to both these, may advance your Perfection.   

§. 13  
The Practice of a holy, and spiritual Life chief consists in these four.  

1. Humbling, and judging, and taking revenge on, ourselves for our sins past.  
2. Using all means for subduing and preventing sins for the future.  
3. Diligently practising all Christian Duties; or doing good.  
4. Willingly undergoing all afflictions for Christ's, and our Duty's sake; or Suffering evil.   
Counsels, 
Counsels.  for the more facilitating, and advancing, the performance, of these Duties; and especially, of the two first.   

§. 14  

1. In forbearing many things not probibited.  
1. Forbearing the practice or use of many things permitted and lawful, and the doing or using of which is no sin: because, (considering humane nature corrupt) they are very frequent temptations to sin; and, though lawful, seldom lawfully used; where know, that forbearance, and abstinence, from them is far more easy t than moderation in them; and constant forbearance, than that which is sometimes intermitted. Estava to do el danno en no quictar de raiz laes occasiones. S. Teresa's life 6. chap.   

2. And practising many things not commanded.  
2. Practising many things not commanded (i. e. under guilt of sin): because they are very expedient helps for the prevention of sin; Or also, advantages for the better exercise of Christian virtues, and the more patiented endurance of usual afflictions.  
3. Being always of the two more careful to avoid the temptations to evil, than (in a hazardous passage through them) zealous perchance to do some good; because innocence is far more acceptable than a good work without it: Neither may we venture someway to offend God, that we may (some otherways) please him.  
These Counsels recommended to Practice, especially, in these Particulars following. 1. In the matter of Riches and Wealth.    

§. 15.  
In the Particulars.  

1. Of Riches and Wealth.  
1. Not seeking after, or also freely parting with, wealth and riches; [by riches I mean whatever exceeds St. Paul's sufficiency or competency, or enough to satisfy just necessities 1. Tim. 6.6, 8.]; Well weighing, and often meditating on these, and such like Texts. 1. Tim. 6.9, 10. Matt. 19.23, 24.— 13.22 Luk. 12.20. Prov. 1.32. Again these: Luk. 6.24, 25.— 16.25 Rev. 18.7. Psal. 17.14. Again these: Matt. 19.21. Luk. 12.33. Act. 2.44, 45. Luk. 19.8. 19 Luk. 16.9. 1. Tim. 6.19. Which Texts after you have well considered, I suppose you will not so much wonder at this Advice, as at the Christian's common contrary Practice. I said; parting with them; which at once cures, all Trust in, Cares for, (Quae possident homines, student augere,) Temptations of, them; and removeth by reason of these all those difficulties, and only to God possibilities, of a rich man's being saved (mentioned by Christ, Matt. 19.23, 24.) Especially, if you suspect yourself inclined to Avarice, giving plentifully, and often; for, as some Vices are best overcome by flying (as Carnal lusts); so others, by resisting and fight them (amongst which is Covetousness).  
2. Practising, at least sometimes, the inconveniencies, and sufferings of Poverty; to try by the tolerableness of these the unnecessariness of Wealth; The Philosopher's Advice. Seneca Epist. 18.20.  
3. Putting some bounds to unsatiable desires, (due respect being had to a competency,) by making a firm resolution, after you have attained such a moderate proportion of Wealth for yourself, or for the Portions of your Children, or other Relations, for whom you are obliged to provide, (unless you may judge your present Estate sufficient) to dedicate all future gain, or increase, to pious and charitable Uses. Or, alloting to God and his Poor constantly such a set Portion, a fifth, or tenth, or some other part out of your Revenue and Gains to be unviolably observed, and laid by for their service.  

Recommendation of Poverty, or a Competency only.  4. Choosing, or, it already possessed, continuing, as the most happy, the State of Poverty, or competency and having only what is necessary; which voids all the temptations, and dangers of Wealth, and is the most proper Nurse, and Guardian, of many excellent Virtues, and Graces of the Holy Spirit: [Parens quaedam Generatioque vertutum (saith St. Ambrose) and therefore put the first amongst the Beatitudes]. Parent of humility (the poor in fortunes being more commonly poor in Spirits.) Of Evangelical obedience, and devotion, dependence on God, and consequently Prayer; Of tranquillity, and contentedness, cares always accompanying the possession of that which every one strives for (si vis vacare animo, aut pauper sis oportet, aut pauperi similis, Seneca): Of Sobriety, as it were necessitated, in all the several kinds of it; and consequently of better health, and temper of Body, and moderation of passions: Of diligence in some employment, meekness, gentleness, patience, the putting up, and not revenging injuries, and not gainsaying, qualities more suitable to inferiors; which State is always the most fitly prepared for divine favours, both by the virtuous endowments of the Soul, and also meaness of our condition: God most magnifying himself in the lowest; both, least flesh should glory before him; and, that his power may be the more seen in our weakness. [For which see and meditate on these Texts; 1. Cor. 1.26, 27, 28. 2. Cor. 12.9, 10. Jam. 4.6. Matt. 11.5. Luk. 14.21. comp. 18, 19 Jam. 2.5. Luk. 6.20, 21, 22.— 16.25.] But above all, this condition is the more amiable, as being the chosen secular condition of our Lord Christ, and of his holy Apostles. See Matt. 8.20. Zech. 9.9. Matt. 10 9 1. Cor. 4.9. etc. 2. Corin. 6.4. etc.— 12.10 etc. Jer. 35.7. comp. 18, 19 ver.   

§. 1●  
2. Of Honour, Preferment.  
1. Not seeking Honour, Preferments, or public Offices, (you having a competency, and a present lawful employment; things of which few are destitute:) whether this proceeds from other Ambitions, or, as you think, from that of doing more good thereby. Not seeking them; Because of a greater charge, and duty, always accompanying them, for which you must be accountable; Because of the multiplied cares thereof, leaving you less vacancy for attendance on Prayer, and Celestial things; which vacancy you ought, by all means you can, to preserve for the doing your chiefest business, that of the next World: for, it may well be applied to this secular engagement, what the Apostle adviseth concerning another, 1. Cor. 7.33. Qui sine uxore est [read it, sine officio] solicitus est quae Domini sunt, quomodo placeat Deo: qui autem cum uxore, solicitus est quae sunt mundi, quomodo placeat uxori; & divisus est. And ver. 35. Hoc ad utilitatem vestram dico, quod facultatem praebeat sine impedimento Dominum obsecrandi. (The Apostles frequently advising us to whatever may further, dissuading from whatever may hinder, Prayer, the chief business in this life: See this ch. v. 5.— 1. Pet. 3.7. Matt. 5.23, 24.— 1. Tim. 2.8. Jam. 1.6.) And ver. 32. Volo autem vos sine solicitudine esse. Again; Because of the many Temptations, and great Sins, to which secular Greatness and State, joined with Wealth, and Applause (its two ordinary Handmaids) exposeth you. Concerning which Temptations, and Sins, the former Counsels and Texts, being as applicable to an honourable, and a low condition, as before, to a rich, and a poor, need not here be repeated. Lastly, Because of the many changes, to which secular Greatness is liable; and from which though no condition whatever in this world is freed, yet, much the more steadfast, and fixed, and always equal, are the lowest. As for the invitement to all these hazards, the doing more good, consider; that it is also most what a temptation, proceeding from too much self-love, and self-esteem; that, if indeed you be not so worthy, and fit for the right discharge of such Office, as some others, your procuring it doth, for so much, hinder, and diminish the public Good. Again, being exposed to so many more Temptations by it, your Humility ought to fear, that the Sins you shall commit are likely to o'er count the Good you may perform; and that, in this case, you ought to prefer your own Innocence before your neighbour's Benefit; and the not offending God by Sin, before your pleasing him with some good Work; he requiring Purity before Charity, and Obedience before Sacrifice.  
2. Refusing also such Honours, and Preferments, when offered (preserving due obedience to those who may command you;) because there are persons enough, fit than yourself (as you ought to think) to possess them.  
3. Prescinding at once all ambitious desires, and designs, and the many vices that attend them, (after a due respect had to the sufficiency of your present condition) by passing a firm Resolution never to solicit for, or accept, when freely offered (unless constrained to it by authority, not to be opposed) any higher place, or preferment, in this world; men much more freely, and devoutly attending to their spiritual Progress, when they have concluded their secular.  

Recommendation of Humiliations and of a low Condition.  4. Diligently practising frequent Humiliations of yourself to mean persons, and services, below your condition (See Rom. 12.10, 16. Jam. 1.10.) considering the many Virtues, and Graces in us that receive great growth thereby, and rise still higher, as our Humility can descend still lower; and this is the proper effect of such Humiliations: considering also the Tranquillity, and Peace enjoyed by it, whilst we seek that, wherein we have no Competitor; but wherein all are ready rather to further our design. But especially imitating the Pattern of our great Lord in this Practice Matt. 20.28. And Jo. 13.4. etc. where he professeth he did it for a Pattern ver. 14, 15. And obeying his Lessons Luk. 14.10.— 9.46 Matt. 18.2.— 23.12 Mar. 9.35, 36. where he directs the Guest to take the lowest place, that so he might be called higher; and by an humble Child brought in amongst them, teacheth his ambitious Disciples, that the true way to be greatest was to be least; and, first, was to be last. Greatest: for the present; i. e. in Virtue, and, in the esteem of God, and his good Angels, even whilst he is last in Place and men's esteem. But greatest too, for the future; this being, in the rule of God's Oeconomy, the only posture for Preferment, he depressing the high, and exalting the low: and so such a State, if it were only out of ambition, to be chosen, which God, and Men love to advance.    

§. 16.  
2. And Reputation.  
1. And as for Honours, Preferments, and Offices; so, for Reputation, and a Name (which we may seek also, even in the notseeking the other): Keeping ever a strict watch of not being tainted, at least, with this most subtle Evil; never suffering the praise of men to be a motive to you of undertaking any Action. The praise of men, a thing so little worth; which is but of a few of them only; in some Corner only of this lower world: most of these too of little judgement; and this perhaps misinformed, or partial (as is the praise of friends); or dissembling, and praising only from the lips outward, when the heart despiseth and very mutable, commending to Day, condemning to Morrow: (See how it went with our Lord himself, Benedictus qui venit on Palm-Sunday, and Crucifige, Crucifige, within five days after;) the most being of a perverted judgement, and commending things no way praiseworthy, and so this drawing aside the ambitious thereof from doing what his conscience would tell him is most fit, to what is most applauded; (the occasion of the Pharisees great miscarriage in their actions. Jo. 12.43.5.44. And see Jo. 5.41.) Lastly, all in a short time swept away from the earth, the praiser, and praised; and both forgotten, and unknown to Posterity. This praise of men therefore always rejected, let your only motive be the Praise you shall have with God (2. Cor. 10.18. Rom. 2.29.— 1. Cor. 4.7.), and with his Holy Angels, infinitely more numerous; persons more honourable; of a constant being; and, in the next world, our near Acquaintance, and Associates never lost; but to whom, now also, we are a spectacle, as well as to men (1. Cor. 4.9.— 1. Tim. 5.21.): and our present Actions discoursed of in the Court of heaven; and laid up in their Memories (Job. 1.8. Zechar. 1.12, 13.— 3.2.): Who see, and rejoice for any good done to us (Luk. 2.14.), or done by us (Luk. 15.7.) and this our Reputation with them declared by our Lord to be worth the valuing: See Luk: 12.8.9. Rev: 3.5.— 14.10 Matt. 25.31. Eccl. 6.5. 1. Tim. 3.16. Who considers much, and often, that all his Virtues are seen, and registered in the Court of heaven, will little care to be applauded, or known in the Village of this world: or rather in but one Cottage of it. Mihi pro minimo est, ut judicer ab humana die. 1. Cor. 4.3. Nay, Si hominibus [i. e. mundi] placeo, Christi servus non sum Gal. 1.10. This then, often meditated on, will animate you to worthy performances with much secrecy (knowing that God and his Angels see you); and thus, you shall seldom do amiss; for, according to the praise we look after, God's, or Men's, either not the same Actions will be done by us, or not after the same manner.  
2. Upon some Good done by you, suddenly diverting any thought of receiving praise from men for it; lest such a thought, if long dwelled on, slain the Purity of your good Deeds; and this Praise be your empty reward thereof; and you lose your reward with God. (consider Matt. 6.2.5.16. Faciunt ut honorificentur ab hominibus: Amen, dico vobis, receperunt mercedem suam (Luk. 14.12.) Hindering it also, as not indeed due to you, but to God; and only, by their error it is, if by men given to you; and, if your good works are to be seen of men (Matt. 5.16.), yet it is, that they may glorify, not you on earth but, your Father in Heaven. Again: what Praise is brought to you against your Will, immediately transmitting it entire to God with a— Non nobis Domine, sed nomini tuo. For it is certain, what you do any way Good, all the good thereof is not from You, but from God; and so the praise thereof to be transferred, without your retaining it at all, to the right owner: the rest that is yours are only the infirmities and defects joined with it; and for these you ought to blush; and not desire praise, but pardon of God, the only Author of all Good, and very free and communicative of it, yet, in return of Praise for it, stands much upon his Right; and usually suffers his Rivals, that rob him of it, afterward to fall shamefully. (See Act. 12.23.)  
3. Silently suffering causeless Infamy; and meekly accepting, and offering it to God, as a deserved punishment for other faults; especially practising thus, where Malice seems unsatisfiable; and more contention only likely to arise from a defence; and where a just vindication bears show of too much self-esteem: Considering, our Lord's behaviour, to the admiration of the Judge, at his Arraignment for Seditions, Treason, Blasphemy. Matt. 26.63.— 27.12.14. Who (saith St. Peter, 1. Pet. 2.23.) when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously: And the Apostles (1. Cor. 4.12.) Being defamed we entreat; being reviled we bless; being persecuted we suffer it; knowing, that God sooner undertakes, for those, the Justification of their Innocence, who, for Peace-sake, and out of much humility, leave it wholly to him; and in his good time performs it much more convincingly than themselves could.  

Recommendation of Self Contempt.  4. Cheerfully entertaining any Contempt: Which is a breeder of Humility, in the same manner, as Honour is of Pride. And which contempt of secular Reputation, and also of secular Contempt, out of an affection to things divine (that are usually much disparaged by the world) keeps men steady in Goodness; and cuts off most of the Sins of Discourse; (much of which Discourse is directed to vain Glory, and Applause, (to be attained only in bad things, from corrupt judgements); or, is spent in justifying ourselves against Contradictors; all which our love of Contempt avoids;) as also it cuts off all discord, hate, and envy arising from emulation for Precedency and Honour; when, every one striving to be uppermost, and quarrelling with those that obstruct it, he, that can be content to be below, is always at rest, and enjoys himself. Joyfully also entertaining the being evil-entreated, and evil-spoken of, so it be not for evil; which, causelessly, and patiently received, with perseverance in that goodness, for which you so suffer, hath an exceeding reward hereafter, for a small loss sustained here. In such a case happy are ye (saith St. Peter, 1. Pet. 4.13.): Count it all joy (saith St. James) Jam. 1.2. Jubilate & exultate. (saith our Lord) Luk. 6.23. Nor may any think themselves to stand obliged from that Text, 1. Thes. 5.22. To avoid all appearance of evil, when to any Person good things appear evil; Or obliged from that Text, Col. 4.8. To do whatsoever things are of good report, when the report of good is not such as it ought; nor things of good report such things, as are good. But we are to avoid all appearance of evil; when the things appearing evil are such as we may forbear; i.e. are among things indifferent: and we are to do all things of good report; i.e. good report among the good.   

§. 17.  

n. 1.  
3. Of lawful sensual Pleasures.  
1. Forbearing sensual, though lawful Pleasures.  
2. Avoiding at the first, as much as may be, any knowledge, and experience of, or skill in, them; for, by this is cut off the longing after them.  
Digr. How hardly such Pleasures can consist with Piety.  
3. Especially, choosing rather, if you can live continently, a single life, than Marriage. To which the more to excite and encourage you,   

§. 17. n. 2.  
1. Consider: The greater dignity of this, than of a conjugal, life: For as Uncleanness is more especially opposite to Holiness, than other vices (See Rom. 6.19. Thes. 4.7. Eph. 5.3.) and hath a natural shame and guilt upon it, which makes it seek privacy beyond any other Sin whatever, (See the shame of our first Parents upon the first appearance of Concupiscence Gen. 2.25. comp. Gen. 3.10.) And as there is a Purity and Holiness of the Body as well as of the Soul (See 2. Cor. 7.1.— 1. Thes. 4.4. Jud. 23. comp. 8. And 2. Pet. 2.10.14.) opposite to this Fornication, and Uncleanness; and enjoined to be observed in reference to Christ; he being now the Husband of the Body and it his Spouse (See 1. Cor. 6.20. compared with 13.18. etc.) So there seems to be a greater degree of this Purity of the Body, opposite to Matrimony: See 1. Cor. 7.34. and Rev. 14.4. where defilement with women is opposed to Virginity, as another defilement with Harlots is opposed to Matrimony Heb. 13.14. The marriage bed is undefiled, that is, with Sin; (for this was appointed, as for a means of propagation to Adam innocent, so for a remedy against Fornication 1. Cor. 7.2. to man fallen, and troubled with Concupiscence): But the Virgin's bed, it seems, is more undefiled, more Angellike, in respect of corporeal Purity: [undefiled] being opposed to an imperfection of Chastity Virginal; as well as to the sin of Lust; to the act of Concupiscence, as well as to prohibited Copulations; And therefore (hereafter) not to marry, nor be given in marriage, but to be like the Angels of God, is reckoned as a thing more honourable for the Body (Luk. 20.35.) And Concupiscence, one cause now of Marriage, and, which, could it be remedied, the Apostle would not advise so many to Marriage, was not known by Adam when perfect; and was a thing, when appearing upon his fall, which he was ashamed of; and sought to hid, as his Posterity ever since do, those acts even of the lawful bed. To a higher degree (then) of this primogeneal virginal Purity of the Body I suppose that expression relates 1. Cor. 7.34. The Virgin careth &c. that she may be holy both in Body, and in Spirit.  
And for this reason it seems to be, that we find abstinence from the acts of (if I may so call it) lawful Lust advised (for the better performance of holy Duties, or, in times of Humiliation etc.) even to those, who are in the State of Marriage; (as doubtless conjugal Chastity also hath many degrees in it, and in some men is far more pure than in others; and the permissions of Matrimonial Privileges are very easily transgressed). See Exod. 19.15. before the descent of the Lord upon Mount Sinai, the people commanded three days sanctification, and not coming at their wives. 1. Sam. 21.4. Women kept from the young men for about three days, and the vessels of the young men holy [i.e. from their wives]. See Zechar. 7.3. in times of more earnest Addresses to God, this separation from Carnality continued. Neither is this only Old-Testament-Ceremonial-Holiness: But see, 1. Cor. 7.5. a place parallel to these: Defraud ye not one another except it be with consent for a time, that you may give yourselves to Fasting and Prayer; where it may be noted, that as Fasting hath no good correspondence with the acts of the conjugal bed (sine Cerere etc.); so these acts also are as prejudicial to Fasting, and its Companions. And, suitable to these Scriptures were the Decrees of the ancient Church: Diebus orationis, & jejuniorum, & preparationis ad Eucharistiam, a conjuge abstinendum. And this, because carnal pleasures are some way or other always enemies to Spiritual Exercises: either proceeding to excess, and so rendering us faulty; or too much either heightening, or also debilitating our temper, and so making us undisposed; or dividing and diverting some portion of that love, and of those intentions, to things inferior, which are always all incomparably best spent upon, and consecrated to, God, the supreme Good.  
Again we find, that after one Marriage the abstaining from a second is both commended (see Luk. 2.36.) and to some persons, to wit, those entertained in the pious, or holy services of God, or of the Church, enjoined. As appears in the Widows of the Church (1. Tim. 5.9.) of whom it is there required; That such Widow have been the wife of one man: Which words being capable of several senses; either, that she have not had two husbands at once; or not two successively: again, not two successively, either by a Divorce from the former; or upon the Death of the former; Seeing that no Woman might have two Husbands at one time, nor any Woman at all was allowed remarrying upon Divorce (See 1. Cor. 7.11.) It follows, that the Apostles Widow must be understood to be such, as had not had a second Husband after the first dead. For this Injunction seems to have something singular in it, the same caution being given no where to any, but only to Church-Officers, and Servants. And the Apostle seems here rather to require something of extraordinary example and goodness above others, in such as were thus to be devoted to the Church's Service, and maintained by her Charity, than only to caution that they should not be of the most wicked among Christians. Which is further confirmed by St. Paul's displeasure against against those Church Widows that remarried (ver. 11.) And if this Interpretation be admitted for the Widows, so ought it to be, upon the like expression [a Husband of one Wife] for the Bishops of the Church. 1. Tim. 3.2. And, for the Deacons. 1. Tim. 3.12.  
2. Consider the great advantages, spiritual and secular, of a single life, and forbearance of Marriage to those who can live continently, for Prayer, and Fasting, and all other service of God without distraction: and so, for gaining the Kingdom of Heaven (Matt. 19.12.) For works of Charity to our Neighbour; For avoiding Covetousness, worldly Cares, and Impediments; and this in all, not only in afflicted, times: For enjoying our Liberty (1. Cor. 7.4.) which when we can have it, we are rather to use it, 1. Cor. 7.21. See for these 1. Cor. 7. Ver. 5. That you may give yourselves to Fasting and Prayer, vers. 28. Such [the married] shall have trouble in the flesh: I spare you, vers. 35. I would have you without carefulness. He, that is unmarried careth for the things of the Lord how he may please the Lord: But he that is married careth for the things of the World, how he may please his Wife [and is divided, as the Vulgar hath it]. The Virgin careth for the things of the Lord, that she may be Holy both in Body and Spirit: but She that is married careth for the things of the World, how she may please her Husband: Vers. 35. This I speak for your own profit, That you may attend upon the Lord without distraction. Vers. 38. Who giveth her not in Marriage doth better. See Matt. 19.12. There be, who have made themselves Eunuches for the Kingdom of Heaven's sake. He, who is able to receive it, let him receive it. See Luk. 14.20.— 1. Tim. 5.4, 5, 6.11.12.  
3. Consider its higher reward in the next life. For though Celibacy, as it occasions other fruits of Righteousness, hath no preeminence before this in Wedlock, if a married condition also produceth the same; Yet, as in itself it is a stronger resistance of the lustings of the Flesh, and a greater subduer of that natural Concupiscence, which all have less or more; whose importunities it heroically repelleth, whilst the married only lawfully satisfies them: thus it seems worthy of, and so to have promised to it, an higher Reward, and Crown, in the world to come, and is one of the most eminent of all the Virtues, as not moderating, but subduing, the most violent of Passions. And those, who grant in the Kingdom of Heaven several degrees of Glory, proportioned to those here of Sanctity, must give the highest to Virgins; because, if supposed only equal with the rest in all other Graces, they are granted in one to be Superior.  
4. Consider (I say not the actual possession always, but) the attainableness of this Grace of Continency by all using the means, i, e. much Prayer and Meditation, Temperance, constant Business, remoteness from Temptations, etc.— Proijce te in Illum, [Deum] none se subtrahet, ut cadas, said St. Aust. to himself about leaving his Incontinency. Confes. 8. l. 11. c. Where by the Grace of Continency, I mean not a power of being freed from all Concupiscence, and from the first motions of Lust (for so none at all have this power); but for a power to suppress these first motions, and quench these lesser sparks before they break out into a flame; i. e. either into 1 Fornication: therefore, 1. Cor. 7. ver. 2. Marriage is opposed to Fornication, as it is, Ver. 9 to burning; or into 2 Uncleanness [which Uncleanness distinct from Fornication is no small Gild, but every where marcheth along with it as its fellow in the Catalogue of those Sins that exclude us from Heaven (see Gal. 5.19. Eph. 5.3. Col. 3.5.— 2. Cor. 12.21. Some kinds of this Uncleanness being advanced above any other Sin, except that in Spiritum Sanctum. See 2. Pet. 2.10. Rom. 1.24. Eph. 4.18, 19 Rev. 22.15.] Or thirdly into morose delectation fomenting first, and heating ourselves by it, before we put it out (see 1. Cor. 7.9. ver. expounded by the seeond): In respect of which Virginal Continency in several persons is less or more pure. This Power, I say, seems attainable by all using the means. From 1. Tim 5.11, 12: Where the Apostle could not justly have blamed the Widows, when some of them young, for re-marrying, whose Marriage he saith was out of wantonness; and that they had damnation for having cast off their first faith, and promise (i. e. of living single, and attending wholly to those charitable duties &c,) which they had made to Christ and the Church. But, if God had not given them the power of observing their Vow, the Apostle should have allowed their re-marrying, and blamed their vowing; who ordered also for the future, that such young women should no more be admitted to such Vows, or Duties for public service of the Church; not because they could not, but ordinarily would not, abstain: From Matt. 19.12; where our Lord would not have recommended the like resolution, and attempt in those, who, he saith, made themselves Eunuches for the Kingdom of Heaven, if he would not also be assistant to them with his Grace, as he approved their purpose and design; to which also they were alured by his Encomiums of that happier condition: Nor would he have, and that in general, commended those, who leave the Pleasures of Marriage for the Kingdom of God's sake, that is, for the better serving God in any way (See 1. Cor. 7.34, 35.) Or those, who have left their wives, (i. e. by mutual consent) 1. Cor. 7.4, 5. From 1. Cor. 7.37; where the Apostle placeth the exercise of Continency in a steadfast purpose, and mastering so far their own Will. Again, From the Churches perpetual practice of Vows in this matter of Continency for either Sex, that undertakes a Monastic life; and from the ancient Churches both Oriental and Occidental their prohibiting, though not, that no married Person might be admitted to Sacred Orders, or, that every one, upon these received, must separate from his Wife; yet, that none, when single at his entering into Holy Orders (I mean of Priesthood) might afterwards marry. Which shows the persuasion of Antiquity to be, either that Continency was denied to none using the means &c. or else, that it being a special Gift only to some, every one before his taking of Orders, or making a Vow, might certainly know not only whether he had the Gift for the present; but, whether he might also persevere therein to his Death (for as much as concerned the Grace of God, the Donor thereof, its enabling him). But here it is unintelligible, how such assurance can arise only to some particular persons: nor can any direct, how such a special Gift, not only for the present, but the future also, may be discerned.  
Again: If we consider how many both before, in, and after Marriage are obliged, without enjoying the relief of the conjugal bed, to live continently, it must needs be granted, that this is a Gift, if not universally, yet very commonly, attainable: and such, as for some time at least may be possessed by every one. For this is certain that wherever Marriage or the Use of it is unavoidably hindered, or by God himself also prohibited, there also is given by Him the Power to contain. Now this happens in very many Instances Before, In, and After, Marriage.   

§. 17. n. 3.  
1. For, First, before Marriage (there being many Ceremonies to be observed in it) many surprisals of Lust seize upon Youth, that are more liable to it, in an unripe Age (of 12, 13, 14. years old perhaps) which for the present that way cannot be remedied, who many times may not marry without the Licence of their Superiors: as it happens, to Youth yet under the power of their Parents (to whom the Apostle allows a power in disposing them. 1. Cor. 7.36. etc. And it is there to be noted, that he considers much more the Father's inclination toward her single life or marriage than the Virgins): And to Servants, not yet made free from their Masters. Besides that, many other causes of delaying Marriage may intervene: As when it is not permitted to any at certain times of the year, set aside for Humiliation. So, when external impediments occur; as being in a Journey, or Imprisoned, or upon the Sea, etc. and in many other cases; and these happening mostwhat in the Age too wherein Concupiscence is in its greatest strength. Here, if some have not the Power of Continency, nor yet of the remedy Marriage, how will Incontinency become a Gild?  
2. Again: In the State of Marriage, there is a necessary power of Continency always required in respect of Concupiscence toward any Person whatsoever (notwithstanding the many Temptations the World presents) saving one, i e. his Wife; and toward all absolutely, when any sickness happens to that one Party to which we are confined: or, when any casual debility, though never recoverable. So also, in all necessary absence about worldly Affairs, in Journeys, in being taken Captive by the Turks, or others, we must allow this Gift. Else, how can Husbands, when busied abroad by Employments, Embassies, Warfare, &c, be secure of the honesty of their Wives? Or, how can the State, which many times permits not their Wives to follow them, lawfully make such a separation, by which they shall necessitate them to Sin? So when the Woman is menstruous, or, after Childbirth, before she is Churched, at least to those that were under Moses' Law. See Leu. 18, 19— 20.18. Ezech. 18.6. Which abstinence, in the Birth of a Maidchild, was enjoined for Eighty days, almost a quarter of the year. See Leu. 12.5, etc.  
3. And so after Marriage dissolved, we must allow this Gift to all that are (justly or unjustly) divorced, who are prohibited under pain of Adultery a second Contract, all or most of them. We must allow it also to the Bishops, and to the Widows forenamed. Add to this: that, of those that marry, few (if we examine things well) do it because they want the Power of Continency, but for other reasons; as appears in many forbearing Marriage as long as their places, or other secular respects consist not with it: and presently, when quit of these, engaging in it. And in most persons wedding after the Heat and Concupiscence of their Youth is already in the wane, and declination. And, when we see so many without marrying at length reclaimed from former vicious Courses, and becoming in a singular manner Continent, we have reason to presume, that God was not wanting to them in affording the like Power to them before; but they rather wanting to the Grace of God, and to themselves.  
4. Lastly, Since many, that certainly have from God the power to contain, (as the Divorced, the one party, when the other is debilitated,) yet do not; or with some difficulty, yea more perhaps than the never married have, (because these have been otherwise accustomed, and not without temptations to the contrary) do contain, it seems, that none can gather (neither the Delinquent nor others) from not containing, or from some difficulty therein, that he hath not power from God to contain, unless also he use means; nor, in using the means, can he certainly know it yet, unless certain that he hath used all the means, and in that manner these as he ought. Hence none can say, that any of those, who vowing Chastity proved afterward incontinent, had not power to contain. Or, if he perceiveth, that as yet he hath not the power, yet knows he not, whether for the future he may not receive it: as many do, that, of debauched, yet without Marriage, at length become chaste. Therefore can none gather from an Act of Uncleanness, or Fornication committed by him, that he cannot have the Gift of Continency for the future. Or that absolutely, from one such experience of himself, he is obliged to marry. But it remains still true concerning him, as well as others: that as it is melius nubere, quam uri; so it is melius Continere, quam nubere; If then at length he shall seriously attempt to quench such Burning with Prayers, Solitude, Fasting, etc. the prime and more noble, rather than by Wedlock, the second, and much inferior, remedy. I have dilated the more on this Virtue, to show the many advantages, Spiritual and Temporal, that are attained by it: and that none, using the means, are excluded from it.    

§ 18.  
4. Of Loves and Affections to earthly Things.  
1. Avoiding (and that in their first growth) sensual Loves, or Enamour'dness of any Earthly Person, or Thing. Avoiding the contraction of particular Friendships amongst your usual Associates, extraordinary Familiarities, zealous addiction to Parties: nothing being so opposite to the Loves we are obliged to, (viz. to the love of God toto cord, & totis viribus; and again to a general love, and charity to all God's Creatures for his sake,) as these Monopolies of our Love, and this inordinate concupiscential affection settled on some particular, when it is grown to some excess. Of which love the greater share any one hath, the less have all the rest; and so much as is given to the Creature, that is not secondary and merely for God, so much is taken from the Creator. Besides that this is the Master-passion, and none grows to such an immense unruly Bulk as it. Whether it be good, or bad, its bands are very strong; strong as death saith the Spouse in the Canticles, death that lets none escape: and it employs all our faculties that way whither it tends; and so is most pernicious to us, when not rightly placed: No other thing so powerfully inducing us to transgress our necessary duty to God or Man, and so much unmanning us, and robbing us of our liberty.  
2. Weaning yourself by degrees from all worldly Consolations the readiest way to attain Spiritual; i. e. Consolations greater, longer.   

§. 19  
5. Of secular Employments.  
1. Quitting and dismissing, as much as you can, worldly cares, and much temporal Affairs; The secular cares of most men being undertaken not for want of necessaries for the present for them, or theirs; but for provision of necessaries for the future (a thing to which our Lord saw our Infirmity very liable, and forbade it. Matt. 6.32, 33, 34. Matt. 13.7.22. Luk. 12.20. Jam. 4.13, 14.): And such cares proceeding, partly from some distrust of the divine Providence; cured by casting ourselves upon it, and so experiencing the goodness thereof: partly, from the overvaluing the good things of this world, and not well apprehending the felicities and contents of a low condition; cured by much practice of devotion, which affords solaces that much transcend mundane delights. When worldly cares of necessary provisions are dismissed; yet much temporal affairs, by reason of much-customed Trading, or Offices of great charge, or (apprehended) Obligations of Charity to our Neighbour, etc. still molest us; and are commonly the last snare of this world, wherewith a man of good Intentions is catched; whilst, by this serving God in our Vocation, we neglect to serve him in Prayer: (which frequentation of Prayer is an employment more spiritual, and to which men have much reluctance at the first, till more accustomed to it;) and, by doing some good (as we apprehend) necessary to our Neighbour, we omit the while a good, more necessary, to ourselves. I mean the Converse with God in our Devotions: yet, without which, we can no way endure long in the performance of any other service of him, so as we ought, and without incurring many faults, and failings: and we are but like those, who are so eager on their work, as that they will not take their necessary sustinence for doing it; or like those that set up Trading without a Stock. Of several things, therefore, that present themselves under the appearance of doing good, that which is to be preferred, especially by those who are not yet arrived to much perfection, is doing good to ourselves; and that, first in Spirituals; and this, first by frequent and long converse with God in Prayer: (for a short time of Prayer doth not obtain, or produce many beneficial effects, and solaces thereof, which are enjoyed from a large time spent therein; especially by those, not yet arrived to any great habit of Piety): and this Prayer requires solitude, and coadmits not so much other employment as many charge themselves with; requires also recollection, and freedom from those distractions in performing it which much business usually interjects.  
2. Ridding yourself of, or dispatching with all speed, such occurring secular affairs as cause some extraordinary anxiety, a great impediment in Prayer. And for the same reason declining such secular employments as much transcend your ordinary ability.  
3. Dividing the day, and allotting a set portion thereof for your temporal Affairs; not easily to be enlarged, or the hours thereof changed.  
4, Devolving (though perhaps with some loss of gain) some part of your business upon another; and well observing, Whether it be not any cogent necessity, but Covetousness, Ambition, or some other inordinate Lust, that o're-imploys you; Whether another may not do, what we, better, or as well, or sufficiently; or whether inconsiderable, that such things be done at all; and whether my engrossing much work, whilst it deprives me of necessary leisure, doth not deprive my Neighbour of necessary employment.  
5. Choosing, in order to God's better service (when it is in our power) rather such a vocation, or employment, as is less tempting to sin (as some be much less than others), or is less mingling with, and engaging, us in, Company, and the world; (See 1. Cor. 7.21.) less full of business, less difficult in its work, a less hindrance to Solitude.  
Digr. 1. Of the great danger of some Vocations; and among these commonly of those more wealthy, and less corporally laborious; of those less necessary, and ministering to pleasures: and of those generally, wherein the flesh, and the world (i. e sensuality, gain, or converse,) have more scope to tempt us. For true wisdom doth discern those persons here in most peril as to their future (i. e. eternal) estate, who are, here, most prospering; & e contra pities the Wealthy's honour, and ease, envies the Poor's labour, and contempt.  
Digr. 2. Of great caution to be used concerning Studies and all intellectual, and speculative, employments; and of their special hindrance of devotion (more than other Vocations do) if not discreetly used; because in them those faculties are busily employed, which in others are (in part at least) left vacant, and free, to attend upon God: And because some of them, by the near alliance they seem to have to devotion (as when the Brain is employed in the study of Divinity) do seem privileged hereby to entrench upon the times sequestered for it, and to pass in our account instead of Prayer; whenas yet the subtle speculations of the Intellect in these matters have little or no effect upon the Will, or to the producing of those acts of love wherein consists the life of Prayer; and, whilst charitas adificat, scientia inflat: Lastly, Because much employment of the Brain is apt to molest us more with distractions, and extravagations, in our Devotions.  

The Acceptableness of a Confident reliance on God's Providence for Necessaries  6. For all necessaries much relying on, and trusting to, God's Providence, which though, in the way of working many times (to exercise Faith) it is much disguised, yet evidently appears in the effect to those, who not only speak of it, but try, and also need it. Extended to all men, not only to Christians; to Beasts (Psal. 104.21.27.— 36.6 Matt. 6.26.) not only to men; and nothing so small, wherein it hath not a hand: For men, extended to hairs, their number, and colour (matt. 10.33.— 5.36.); for Beasts to the life and death of a Sparrow, to the clothing of a Grass, and the beauty of a Flower. Matt. 10.19.— 6.29, 30; Yet, far more particularly (as I may so say) in its effects watching over the necessities of God's own servants (as to whom this paterfamilias hath a nearer relation): and that, not only of their Body, but of the Soul, much more: for the supplying, in all honest, and pious attempts, its indigencies, and any thing wanting, either in the Will to effect, or in the Understanding to direct. And of this providence every one, according to his greater service, may so much more presume. Only provided, that as Deus non deficit in necessariis, so they should not expect, that he should in this world, to his children, whose inheritance is in the next, abundare in superfluis: nor, secondly, That they should in any thing tempt his Providence by their duty viciously neglected (which they are to perform still, in obedience to his Precept, though not, in distrust to his Provision). For all justice it is, that he, who provideth for the growth of a hair, should suffer him, who doth not labour, to want what to eat.  
7. Retaining a resigned indifferency in all things; whether for increasing, or also for conserving, what you have.  
8. Not entertaining any long, or great, designments, present, or future.  
Digr. Of the danger, and needlessness, of Worldly Cares.   

§. 20.  
6. Of Meat and Drink.  
1. Avoiding full Diet, frequent Repasts, Feasts, etc. especially strong drinks, hurting the Brain, and Understanding, heightening, and disordering your Passions (Eph. 5.18.) therefore expressly forbidden by God to the Priest in the time of attendance on him (Leu. 10.9.) And all Christians are now in some manner God's Priests Rev. 5.10. But on the contrary, in a spare Diet, and the disuse of strong drink, the Passions become much more moderate; all concupiscential loves, and affections much abated; the judgement much more clear, serene, and circumspect; the thoughts more grave, sober, and serious; our words fewer, and better weighed; the person more humble, and tractable; the heart more tender, and melting, and fitlier prepared for prayers, sigh, and tears; the Motions of the Holy Spirit more vigorous, and sooner harkened to; and its Consolations more frequent, when the body, and flesh (with which it wageth a perpetual war Gal. 5.17.) is rendered, by a competent abstinence, poor and low: which also is seen in Beasts made tame, gentle, and manageable by nothing so soon as hunger, and withdrawing their food.  
2. For the better preserving of Temperance, refusing invitations, and entertainments abroad; not making them at home.  
3. Not long sitting at Meals, sitting down later, or rising from table sooner, than others.  
4. Not eating between set Meals.  
5. Eating (at your Meals) alone.  
6. Eating a set proportion; a divided portion, when in company.  
7. Indifferent as to your diet, or choosing the meanest, and forbearing delicacies; which, besides the mortification of your senses, and appetite herein, much conduceth to a necessary temperance; we being less apt to exceed in that wherein we take less goust, and pleasure. Not making your meat, or drink the subject of your Discourse; or finding fault at that time with the ill Cookery of it, things that savour of sensuality. Often calling to mind the usual mean fare of our Lord and his Disciples; Corn-ears—, Barleybread—, Fish—, an Honeycomb—, Water. Matt. 12.1. Jo. 6.9. Luk. 24.41. Jo. 21.9. Matt. 7.10. Jo. 4.7. and the all-satiating refection promised in heaven to those who mortify their flesh here; and often saying with the Pharisee's Guest, Blessed are they that shall eat bread in the Kingdom doom of God, Luk. 14, 15. Matt. 8.11. Matt. 26.29. And blessed are they, that are called to the marriage-supper of the Lamb, Rev. 19.9. And, of your present perishing food, God shall destroy both the Belly, and the Meats, Jo. 6.27. 1. Cor. 6.13.  
8. Taking great care (because then is greatest danger) of your Conversation at, and presently after, meals: by reason of the Flesh new armed as it were with provision for its fight against the Spirit; Concupiscence strengthened; the Spirits refreshed, and inclined to mirth; and this to talkativeness, and discourse; the Brain, less, or more, heated, and so not making so perfect a judgement of things; engaged in company (by the same refreshment) of the same Inclinations.  
9 Not being too solicitous of preserving your Health. Knowing, that upon this pretence usually the flesh obtains all her lusts, and desires; arms its self against the Spirit; and we fearing to lose our health by withdrawing some necessaries, do often hazard the losing it by excess, and forego the benefit of the most profitable mortification, that this life affords, the taming of our flesh. But indeed, death being to all those, who continue in God's service, and their duty, the beginning of their happiness, and true life, we ought in all things to have more regard to the bettering, than the lengthening of our life here; seeing that a long life is, by most, no otherwise to be wished, but as they presume that it may be better than the present; And that we have but little reason to presume of this, if, to to make it longer, we omit some of the chiefest means to make it better. For such abstinences therefore, as we do suspect may some way impair health, the best way is, to guide ourselves by experience, rather than by our own, or others, prognostications, and fears; and with some courage at first to make trial of such hardships; and (since health is not destroyed in a moment) to continue them so long till nature complains (and that, not if at the very first there appear some reluctance; but, if after some reasonable time of trial she sinketh under them) of which nature will mind us soon enough, when she cannot support our rigours; and which, do what we can against her, will even force so much supply from us as is necessary for her preservation. And if, in such good purposes in subduing our flesh, we should make some oversight, yet is it no further accountable for, than it is discernible; and than it is soon enough to change our custom; specially if disallowed by those, whose judgement in this matter we have reason to yield to, or also are obliged to obey: in a due submission to which their Injunctions, instead of our Flesh, we are to mortify (which is a harder thing) our Will.  
10. Keeping a perpetual guard, and watch upon yourself more for this virtue of Temperance, than any other: the mischiefs of which transgressed are so many, and yet the occasions thereof, by reason of our Bodies necessary daily repairs, returning daily; nor can we quite cut off, and dismiss them, as we can do in most other temptations to Sin, which the Holy Father St. Austin in his Confessions observed and complained of long ago. I therefore (saith He) placed among the same temptations, am striving every day against this concupiscence, in eating, and in drinking. For 'tis no such thing which I can resolve to cut off at once, and touch no more, as I could do concerning other things. Therefore are the reins of the Throat to be held with a moderate hand, between relaxation, and restraint. And who is he, O Lord, who is not sometimes transported beyond the lists of necessity? Whoever he be a great one he is, let him magnify thy Name. Nor, Secondly, In the use of them, to which we are frequently necessitated, can we perfectly discern in our diet the true limits of too little, enough, and too much; which thing caused a second Complaint of the same pious Father. Many times it becomes uncertain (saith He) whether it is the necessary care of my Body that requires such a supply; or the voluptuous deceit of my lust, that procures such a maintenance from me; and the unhappy Soul grows glad in such an uncertainty; and thence prepares the protection of an excuse, rejoicing that it appears not, what is an exact proportion for the welfare of the Body, that under the cloak of health it may cover the matter of delight. Nor is there any way of receiving these cures of our wants, without a tempting pleasure joined with it. The Father's third Observation and trouble. For,— Whilst I am passing from the trouble of emptiness to the rest of fullness, my Concupiscence layeth a snare for me. For this passage itself is a pleasure; nor is there any other way to pass to it but this to which necessity forceth me. And thus whereas health only is the true cause of eating, and drinking, yet there accompanies it, as its handmaid, a perilous jucundity, and goust, which most what endeavours also to step before it; that for the Pleasure's sake I should do, what I pretend, or also desire, to do only for Health's sake. Nor are both of these content with the same allowance: That, which is sufficient for health, being too little for delight.  
Digr. 1. Of the great Benefit from constant spare-diet, Fasting, &c, and much practised by Holy Men for the many advantages received by it. There never wanting an occasion thereof, whilst the Flesh any way rebelleth against the Spirit, i.e. whilst we live. By which also is gained a considerable time, whilst others are thus diverted, for solitude, reading, and prayer; whilst otherwise, as much time also after our meat, vacant from other employments, is required for digestion of our food, as for receiving it. To say nothing here of some part of God's provision by Fasting spared for those, who perhaps more need it.  
Digr. 2. Of God's Providence for our health, and sustaining the Body, as he pleaseth, with the same power he made it, upon any oversight our zeal to his better service may unwittingly make therein.  

Where, Of the Happiness of Old Age.  Digr. 3. Of the happiness of long life, and old age, which is ordinarily the effect of temperance. It's happiness I say, if it be guided by reason, and make use of those helps conducing to Salvation, which God hath abundantly afforded it. For our first days are days, in comparison of our last, as it were of no account: full of ignorance, and unexperience; cozened with toys and false shows; divided between folly, and sin; we in it with our first Father, trying good, and evil to our ruin. But the person, who hath through these fallacies attained to old age, is, in his last days, by the long tract of time, and a different truer survey of things long perused, by the certainly known approach of our death, and sudden departure hence, invited, and (if true reason be followed) inclined, to be prudent, penitent, patiented, easily contemning and slighting what others as yet admire, and not desiring what he doth or doth not possess; devout, and much taken up with the nobler thoughts of Eternity. Again, is, By reason of the decays of nature, and of concupiscence, of the senses, and appetite, (when God seems as it were to have drawn the Curtain between us and temptation, and shut out all those enticements to offend him, with which our youth is molested,) freed from the sins of the flesh, and sensuality: Is, by reason of the many cheats, and deceits of the world experienced by him, the transitoriness of its pleasures, mutability of friendships, hazards, and frequent cadencies from wealth and honours, is, I say, taken no more with its flatteries, and waineth himself from it, as not being indeed what once it made show of: And, by reason of its eyes now turned from him another way, and despising his autumn, and its former courtships withdrawn from him, is necessitated to more recollection, and solitude, and dwelling at home. Is, again, By reason of death, and his departure from hence (naked, and stripped of all,) most certainly at hand, dissuaded from Covetousness, and hoarding any more of the world's goods, and invited to all works of bounty, and charity, and dispersing of his substance (so that, in reason, a covetous old man should be a Monster); and, By reason also of his approaching passage to Eternity, and going into another life, strongly invited to devotion, and the making some acquaintanec beforehand with God, and Heaven. Is, By reason of Sin's appearing now no more unto him with a painted face, but in its own natural colours, and deformity, after the Instruments of it decayed, and goustless, the pleasures spent, and only a sting of conscience, and fear of punishment left behind, Is (I say) much more flexible to repentance of it, and having a much greater aversion from it. Is, By reason of many Infirmities, and diseases within, contempts, and affronts abroad, enured also to much patience, and necessitated to great mortifications. So that if we measure the happiness of this life by attaining the end of our Creation, the serving of God in Holiness, Innocence, and Virtue, we find, cross to the Poet, That pessima quaeque dies miseris mortalibus aevi prima venit: Subit hinc prudens, pia, docta, Senectus. Nor is the former virgour of the Body, in youth, so desirable, as the imperfections of the Soul to be loathed: nor would any wise man, were it in his power, be content to forego all the improvements of the one, to have repaired to him all the decays of the other. 'Tis true indeed, that the more miserable, and blind, and molested with temptations the days of our youth are, the greater miracle, and more estimable is a Holy young man; and such happy in his death also, when it prevents old age; Ne fort malitia mutaret intellectum. But yet, he also by arriving to old age (only if persevering) is to be pronounced much happier: as accumulating his reward and glories in heaven by his good works so much longer multiplied here.   

§. 21.  
7. Of Sleep.  
1. Not indulging yourself much Sleep; considering, that if we may number our life by the full enjoyment and use of our sensitive, and rational, faculties, we no longer truly live, than we are awake; and that it is in our power so much to lengthen our life, as we shorten our sleep; at least, that so much of it only is beneficial to us as men, and as Christians, wherein we are awake to perform those duties here, for which we live, and to be rich in good works, and execute the end of our Creation. Considering also the strict account which must be made of time; and the shortness of that time, after which no man [to all eternity] can work the least thing to better his condition. Lastly considering, That watching and abridging sleep very much tames the flesh, and, in the deficiency or less activity of our Spirits, produceth much what the same effects upon it as Fasting; renders us less disposed to vain mirth and jollity; and more inclined to silence, gravity, recollection, etc. much Activity being seldom innocent. And Piety as to much secular entertainments and affairs resembles an holy Somnolency.  
2. Measuring your rest and sleep by time (not satiety); and then breaking it off with violence. Sleep, and Lust will not be treated with. This time by no means to exceed Eight hours, i. e. the third part of your life. More than which he that spends in sleep unjustly complains of want of time; especially if for Prayer, our most important business. Holy men have limited it for whole Societies, within the Seventh. And those, in a higher degree temperate, have contracted sleep (I mean always such a proportion thereof, as satifies nature for an undrowsy dispatch of our daily business) to yet fewer hours for themselves, to Five, Four, or perhaps less: for less sleep is necessary as our diet is more temperate; and fasting best remedies its excesses; and by this means adds some hours each day to our life; our life; i. e. that short time, which we are allowed here on earth to purchase for ourselves a happy Eternity. Sleep also, as it is shortened, after some practice becomes more profound, and hath in depth what it wants in length; and so also, is freer from troublesome, and foolish dreams. To a moderate and equal Diet may be also added a hard bed for the same effect; we being not so apt to exceed in that which supplies our necessities without delight.  
3. Beginning the time allotted for your rest as soon as you conveniently can in the evening, that in those morning and best hours, which the world abroad usually bestows on their repose, you may enjoy the more freedom for your negociations with God, not importuned with company or secular Business. As going to bed at Nine or Eight at night, and rising in the morning at Five, Four, or Three, if in the Summer-season.  
4. Repelling secular thoughts; and praying when, in bed, you are indisposed to rest, or sleep, (which is perhaps, to some, by reason of our weakness, and disaffection to Spiritual matters, the best art they can use to fall asleep quickly) 1. Pet. 4.7. Col. 4.2. Psal. 6.6.— 4.4.  
5. In the morning not keeping your bed longer than sleeping, for fear of evil thoughts. As also composing yourself in bed with all decency and modesty, as being in the presence of, and beheld by, God, and his Holy Angels.  
6. Watching sometimes on nights to Prayer, and Devotion, though you make some repairs of sleep for it in the day. The less distraction of sense by variety of objects, the silence of midnight and terror of darkness much helping devotion. And most leisure then from business; therefore night-devotions much used by our Lord, by his Apostles, by David, and other Saints. See Luk. 6.12. Mar. 1.35. Matt. 14.23.25. Act. 16.25.— 2. Cor. 6.5— 11.27 Luk. 2.37. Act. 12.12. comp. 6. Psal. 63.6.— 7.3.— 16.7.— 119.62.148. Esa. 26.9. Luk. 12.37, 38. Matt. 13.37. Act. 20.31. Eph. 6.18. Performing this half-clothed upon your bed, rather than omit it.  
7. The later your serious conversion to God happens to be, using so much the more diligence these ways in redeeming so much former lost time.   

§. 22.  
8. Of Recreation and Vacancy from Employment.  
1. Not indulging yourself much time of leisure, and vacancy from business, and no way predisposed of. In desiderio est omnis otiosus.  
2. Easing tediousness with variety, and change of labours.  
Digr. 1. Of the many dangers from Idleness, and non-imployment.  
Digr. 2. The benefit of diligently following some constant Vocation, by which all Sin is excluded.   

§. 23.  
9 Of Company and secular Converse.  
1. Not seeking acquaintance, no way necessary to us; nourishing idleness, and the neglect of our Vocation; (a temptation to make visits, and go much abroad; an occasion of entertainments, vain expense, and intemperance; and, as many times an effect, so a cause, of ambition, and desire to be known;) whereby we subject ourselves to new obligations, and laws, I mean, of secular Civilities, pretended to belong to the duty of friendship: not well consistent with those laws of God, to which we own an indispensable observance. Ungrateful Friendship that to please a less Friend offends a greater!  
2. Abstaining from much conversation, and frequenting of company. Cavete ab hominibus for you will get no good by them. Matt. 10.17. And, Totus mundus positus in maligno 1. Jo. 5.19. Of the Contagion of which the Philosopher Seneca observed; Nunquam mores, quos extuli, refero; aliquid ex eo quod composui, turbatur. Ambitiosior redeo, luxuriosior etc. For it being certain, that the most of men (and consequently of company) are unwise, are ungodly, Hence follow; A Partaking (as being their companions) more or less of their sins; (which may be shared with them many ways, as by our counselling and advising, so by applauding and approving, or by consenting to, or by concealing, or by mear silence, and not reproving; them. 2. Jo. 11. Leu. 19.17. Matt. 18.15. Luk. 17.3. Eph. 5.11. Gal. 6.1. and by this partakers also we are not unoften of their punishments:) Temptation, and Contagion, from their Example: A faulty compliance of the ear in hearing many things hurtful to good manners, injurious to the absent, etc. A faulty compliance of the tongue, in speaking what may please to retain their good affection; or, in not admonishing them of their faults: Loss of time for prayer, and converse with God; conversation rendering us, when not vicious, idle (Amici fures temporis): But chief, (if we are not throughly reform) our danger, in society, of giving (which much aggravates our sin) as well, as of receiving, ill Example.  
3. Especially taking heed of too much conversation with kindred, or with friends; from whom whilst we often receive much seducement, and mischief, yet we either think it a duty, or our near relation an excuse, to comply with, indulge, and observe, them. Which indeed is, in complaisance and civility to our friend, to show unkindness and ingratitude to God; from whom also we receive even all that good which we enjoy in our Friends.  
4. Not thinking to frequent company especially where numerous (except you are much confirmed in virtuous habits) out of a purpose to convert them, or better them, (when as indeed we are oftener some way or other perverted by them): Or, out of a hope to be bettered by them; which are two great temptations of Satan.  
5. Not indulging the pretence of a natural inclination to melancholy, or to some other infirmities of the Body: which is to be remedied by mirth, and sociableness; the ordinary Plea with which Satan, and the Flesh, are wont to deter us, from using any advantages to Piety; when as, he who takes care of the food and raiment, much more doth of the Body, and Health, in the things we undertake for his better service: or if not, thrice happy they that lose them in it.  
6. When permitted a free election of your company, consorting and conferring, rather with one or two than a greater number; whereby more benefit may be made of Society. None being either so willing to learn of, or free to give advice to, a many, as one; discourse also is thus kept from much extravagancies, or confusion (usual among many Interlocutors); and more applicative to your particular, and not so general. Many times also vain glory, in much company, misguides men's intentions, to speak what may please, rather than profit; and Piety and Religion are very shame-faceed to appear in a multitude, either for fear, of receiving from the ill-disposed some check; or, of desiring to seem popular. This sorting yourself, and conferring rather with a few is recommended, supposing you, and your company, well inclined; but if otherwise, the more privacy your conversation hath, the more danger, and hurt there is in it: The reverence we have of a multitude being some curb to the liberty of our tongue, to wicked discourses, to detraction, divulging things we ought not etc. Again, Consorting rather with those of your own Profession; of whom you may learn, or to whom teach, something proper to you and them: or, with spiritual persons; and those rather single; for the greater benefit receivable thereby: and with your equals rather than superiors, if these not virtuously inclined; because with these later your conscientious liberty may be restrained (1. Cor. 7.21.) or sometimes as it were forced, to a faulty compliance; in respect of which the Proverb saith, Qui a compagnon, a Maistre.  
7. Abstaining (out of obligation, and conscience of offending God in it) from having any familiar Society with such, as are open profane livers. Remembering well 1. Cor. 5.11. I have written to you not to keep company if any man that is called a brother be a Fornicator, or covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with such a one no not to eat [spoken not of sacred Feasts only, but of usual diet]; to which some other places add, chief any Heretical, or Schismattcal persons Rom. 16, 17. 2. Thes. 3.14. Matt. 18.17.— 2 Jo. 10, 11. Where St. John commands that they be not admitted into our house, or so much as saluted. And of this sequestering ourselves from them three reasons are given: 1 One in order to bettering of them; That they may be ashamed. 2. Thes. 3.14. The other two in order to preserving ourselves: 2 That we may not be seduced, and deceived by them 1. Cor. 5, 6. Gal. 5.9. Rom. 16.18. And 3 That we may not be (as their associates) partakers of their sins: to which may be added a 4th; Our giving some scandal thereby to others. Concerning which see 1. Thess. 5.22. Phil. 4.8. Upon this account the behaviour of St. Austine's Mother toward this her Son is very memorable. Austin's Confess. 3. l. 11. c. That whilst he continued a Manichaean, she would not eat with him. See also 2. Cor. 6.14. etc. Nolite jugum ducere; Be not yoked together with unbelievers etc. Come out from among them and be ye separate, and I will receive you, and be a Father to you etc. [Which Text holds not only for unbelievers, and Idolaters, but all other open, profane, and wicked Livers; for they are also unrighteousness, darkness, Sons of Belial &c]. Only, in any case of necessity, as in public Prayers, in receiving the Communion &c, (where I have an obligation to do my duty, and no power to exclude them); in trading (where I cannot with others; and in some cases of their aedification, especially to some persons, this prohibition obligeth not: See 1. Cor. 5. vers. 10. fin. Matt. 9.12.— 2. Thess. 3.14. But else we are generally forbid also ordinary, and civil Conversation with notorious Sinners, continuing impenitent (i. e. continuing still in the custom, and practice of such a vice;) whenever such our withdrawing from hinders not our necessary subsistence in the world. 1. Cor. 5.10. Neither doth admonishing them 2. Thess. 3.15. imply at all keeping them company; Because this we ordinarily may do to those, with whom we do not consort. Or if this be permitted to some persons, (as Physicians,) to converse with these sick persons for their cure; Yet, most of these diseases by reason of our carnality being so contagious, such a person must be one already well confirmed in the practice of contrary virtues; lest, the Antidotes he hath being too weak, instead of curing, he catch the Disease. And what is said of companying may be much more of marrying, leaging with, or contracting other obligatory relations to such persons, and thereby inheriting any divine Maledictions belonging to them.  
8. Taking care not to read any ill, or vain, Books: of which the very same things may be said, as of keeping ill Company, Books being our ordinary company when alone; and the mischief of them, when bad, very great.  
9 As much as you can procuring a well employed Solitude: 
Recommendation of Solitude.  which is most necessary for the great duty of this life, viz. Prayer and Conversation with God; and cuts off at once those most frequent sins of the tongue and the ear, and all the temptations of them. Solitude observes silence: and, when alone, we neither blaspheme, nor swear, nor boast; are free from all filthy, and corrupt Communication, from railing, slandering, detracting, flattery; from scurrility and jesting, vain, and idle talk (of which also we are to give account. Matt. 12.36;) are free also from hearing such things with applause, assent, or silence.  
Digr. 1. Of the many damages ordinarily received from company.  
2. Of the great Sin of men-pleasing, and compliance, frequently miscalled Civility.  
3. Of the Sins of the Ear.  
4. Of the power of Example.  
5. Of the standing severity of God's laws no way mitigated by contrary custom; nor sin in those places a less fault where more practised.  
6. Of the duty of Christians abstaining from, and having no common Society with many sorts of people 1: Cor. 5.11. (which is ordinarily transgressed) and especially of not marrying, or leaging &c, with them.   

§. 24  
10. Of Discourse and Compliance.  
1. In Conversation, avoiding all appearance of levity, laughter, and secular Mirth, which contristates the Holy Spirit, and obstructs its Motions, excludes sober thoughts, suits ill with God's presence, and a constant habit of Prayer; which is built upon a false, and fleeting foundation, and savours of too much sensuality, and gives to our treacherous nature a hurtful liberty that tends to several Exorbitances, whereas in this world she should rather be always to some degree kerbed and mortified: Remembering the wise-man's censure of it Eccl 2.2. I proved my heart with Mirth (saith he): And I said of Laughter it is mad, and of Mirth what doth it? And, our Lord's woe Luk. 6.25. See Eccl. 2.7. etc. to the 8.— Ecclesiasticus 21.20. But always retaining yourself within a certain degree of Gravity, which is ready to nourish any good motions of the Spirit, or dictates of Reason (that are choked by Mirth:) and carries with it some mortification of your sensitive faculties [Cor sapientium ubi tristitia est Eccl. 7.5.] and, if it were for nothing else, which is eligible for the sobering of your company by your good example; per tristitiam vultus corrigitur animus delinquentis Ib. v. 4. See 1. Tim. 3, 4.8.11. Tit. 2.2, 7. To this end not using too much familiarity and intimacy with any. Charitas habenda est erga omnes, familiaritas non expedit; lest, by such amity, you be tempted to some excess.  
2. On the other side, avoiding melancholy, and sadness always; to be, or to appear so; and being rather cheerful, and endeavouring always a spiritual mirth ex. munditia cordis, in whatsoever external condition, Fructus Spiritus gaudium Gal. 5.21. Rejoice always, and I say again, rejoice; but remember what follows [in the Lord] with a spiritual, not secular joy [Phil. 4.4.— 1. Thess. 5.16. And the Apostles always in all things give thanks Eph. 5.20.— 1. Thess. 5.18. implies the same; who gives thanks is well pleased: and why ought they not to be always giving thanks, quibus omnia vertuntur in bonum Rom. 8.18.? Omnis anxietas ex maligno.  
3. Avoiding in your discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scurrility, foolish talk, and jesting, buffonery, and superfluous facetiousness quae ad rem non pertinent (saith the Apostle Eph. 5.4.) and the speaking things any way apt to invite laughter, and affectation of wit, which is seldom innocent and free from Sin, because it borrows its matter chief from the faults, or (which is worse) the infirmities of other men, the abuse of persons, or things sacred, and is ambitious of pleasing men, though this purchased with the offending of God, and also of men. Not studying in such wicked, or at least vain, and idle, talk, how to be more expensive of that, of which must be rendered so strict an account. In your Conversation, though with intimate friends, using an holy reservedness, and not turning your inside outward, and taking liberty to speak all that comes into your thoughts. For, most Christians having many imperfections, the most of their thoughts must be weak, and unrefined; and even those persons, more perfect, do, in the first surreptitious cogitations of any thing, usually apprehend it according to Nature, not Grace or the Spirit, unless some pre-consideration be used. Those must not be too open-hearted, who have little good there. And, though dissembling and speaking contrary to what we think is never lawful, yet the not concealing much of that which we think, and not keeping our own secrets much more warily, than other men's, is a sign of little prudence; and, since all men's judgements in many things disagree, the not hiding, but disclosing, things that are offensive, much weakeneth friendship.  
4. Not talking much (especially in much company, to which when numerous is due more reverence, and modesty, Ecclesiastieus 7.14.— 32); but as one that hath resolved silence, and breaks it only upon necessity; For, In the multitude of words there wanteth not sin, Prov. 10.19. And again; He that useth many words shall be abhorred; and he that taketh to himself authority therein shall be hated. Ecclesiasticus 20.8. And, He that hath knowledge, spareth his words etc. Prov 17.27. Not engaging in every discourse, and speaking to every matter: Nor speaking at all times what you know, but what is necessary: loving herein the praise of God rather than of men: and God will reward you for it: A prudent man concealeth knowledge; but the heart of fools proclaimeth foolishness Prov. 12.23. And, A fool uttereth all his mind, but a wise man keepeth it in. Prov. 29.11. And, Keepeth silence knowing his time; and till he seethe opportunity. Ecclesiasticus, 20.6, 7. And, The mouth of a wise man is in his heart, but a fool's heart in his mouth. Ecclesiasticus 21.16. And, A fool traveleth with a word as a woman in labour of a child; and as an arrow sticketh in a man's thigh, so is a word within his belly.  
5. Not speaking hastily without pre-consideration, and lifting up your soul first to God, that you may speak nothing that may displease him; and, in matters of moment, first in your thoughts ask Council of him, when you cannot delay an answer so long as to ask it in your Prayers; following herein the pious Example of Nehemiah, 2. c. 4, 5. Knowing, that words are many times things of the greatest consequence, and no external sins occur so often as those of the tongue; knowing that there are two fountains within us of our thoughts, and speeches, Nature and Grace or the Spirit; and their Dictates contrary: and nature commonly preventing the other in her Suggestions, and our second, our better, thoughts: Weigh thy words in a balance, and make a door and a bar for thy mouth. Prepare what to say, and then shalt thou be heard; bind up instruction, and then make answer. Ecclesiasticus, 28.25.— 33.4. And, The words of such as have understanding are weighed in a balance. Ecclesiasticus, 21.25. And, The heart of the Righteous studieth to answer (saith the wise man) Prov. 15.28. And lastly, Seest thou a man (saith he) that is hasty in his words, there is more hopes of a fool than of him, Prov. 29.20.  
6. Not speaking verbously; but, as much as you can, contracting your sense. If silence ordinarily makes none, less talk makes fewer, oversights. Let thy speech be short comprehending much in few words, and be as one that knoweth, and yet holdeth his peace, Ecclesiasticus, 32.8. And, A fool is known by multitude of words. Ecclesiasticus, 5.3.  
7. Not speaking vehemently, or passionately, but so, as it may be accompanied with, and mastered, or checked, by your judgement; which much passion clouds, and troubles. Not using yourself to exaggerate any thing, to hyberbolize and exceed the truth (though a common custom): but moderating your expressions, and rather speaking the least. Not delivering things with much asseveration, by this, as it were, to add more weight, and authority to your words; which, if there be any fault in what we say, makes it much greater. All these things savour of pride, self-love, vain glory, men-pleasing; and the contrary, of discretion, moderation, and humility. For this often remembering our Lord's holy Lesson, Matt. 5.37. Let your Communication be yea, yea, nay, nay; and his note upon it, Quod autem his abundantius est, a Malo est. Iterated also by St. James 5. c. 12. v. with this Caveat, lest you fall into condemnation [i. e. some guilt, or other, condemnable.]  
8. Avoiding much ceremony, and dissimulation, and compliance (the later corruptions of Christian simplicity.) When our words swerve from our hearts, our actions again do so from our words; and so we only fall at last into the more shame and confusion. Avoiding these, I say, so far as this may expose you to any temptation, or peril of offending God, your best, your highest, friend, and always one of your company; not professing yourself to be what you are not (which is lying): or, what you ought not to be (which is disloyalty to God to be loyal to your Friend) Nihil deformius, quam Scenam in vitam transfer, especially for a Christian: [Membra Christi, Templa Spiritus Sancti, Filii Dei] Nolite fieri servi hominum 1. Cor. 7.23. If we have so little esteem for the world within, why show we so much without; or any further, than Christian duty, and charity obligeth us for God's sake? See Jo. 5.41.44.— 12.43. Rom. 12.2. Jud. 1.6. v. Jam. 1.10.— 1. Cor. 7.22.— 2. Cor. 11.20.— 1. Cor. 9.19. St. Paul's becoming omnia omnibus was only omnia licita; and, not this done on any terms, but (first being a perfect Saint, and running no hazard in using these licita) ut plures lucrifaceret: But we, that are unperfect, may not venture so far, when we hazard, instead of gaining others, the losing ourselves.  
9 1 In company forbearing the relating, or enquiring after news, stories, othermen's affairs, impertinent, and no way concerning us; (distractions of the mind, and commonly ending in censure, and detraction,) especially concerning great persons, and public Magistrates of whom we ought to think, and speak with great reverence. Carefully avoiding the first engagement in such discourses, easilier wholly abstained from, than discreetly moderated. See 1. Tim. 5.13.— 1. Pet. 4.15. Psal. 73.9. Meddle not with many matters; for in meddling much thou shalt not be innocent. Ecclesiasticus, 11.10. And, If thou hast heard a word let it die with thee; and be bold, it will not burst thee.  
9 2 Forbearing any presaging of future events, and reverencing in all things God's Counsels and Providence, which often works contrary to probable conjectures, and likeliest appearances of things.  
10. Not speaking, reprehending, or contradicting, and disputing, in your own, or others, anger; or when you, or they, are any other way distempered. 1. Not in your own anger, because than you are apt to make a false judgement of things, neither will your reprehension, or contradiction be performed with that moderation and discretion it should be: Nor, if it be so, yet doth it appear so to, or hath the same weight with, the reprehended, because they see you angry: but stay a little in silence, and let your passion cool; and by and by things will have another appearance, and faults seem now of a less magnitude than they did before; so that he, who resolves not to find fault in his anger, will much seldomer find fault; and when he doth, will do it more moderately, and his reproof be more justly proportioned to the Sin. 2. Nor replying or reprehending, in another's anger. For neither than do their errors, faults, or oversights appear to them so great as they are; and besides your reproofs, at such time, receive ill answers from them, and these serve to kindle anger in yourself also where there was none before. But when their passion is cooled, they more clearly see the greatness of their fault; and so, more profitably, and patiently, receive your reproof, and counsel. Much caution therefore hath the wiseman given concerning this passion. The discretion of a man (saith he) deferreth his anger, and it is his glory to pass over a transgression. Psal. 19.11. And, He that is slow to wrath is of great understanding: He that is slow to anger is better than the mighty; and he that ruleth his Spirit, than he that takes a City. Prov. 16.32.— 14.29. And on the other side: A fool's wrath is presently known. Ps. 12.16.  
11. Not contending, and striving in words with any one, for any thing: but abstaining from second answers and replies (though most reasonable), after that, by some resistance made, the person at that time seems indisposed; and, imagining that we look after victory, hath shut the Gate to Reason. It is not passion, but gentleness, on truth's side, that overcomes passion on the other; and, in such meekness, the victory is only deferred, not lost: And this, to suffer ourselves to be overborne when Reason is on our side, rather than contend, especially in truths not so necessary to be maintained, is an act of great mortification, and humility; and, whilst you yield to another, the getting a great victory over yourself; and we shall receive that praise from God which we willingly for peace-sake lose with men. Yielding to all the world, as much as you can, in point of opinion; and doing their will sooner, than your own.  
12. Not speaking any thing tending directly or indirectly to your own praise, in earnest, or in jest, for greater matters or for trifles and such things as are by you thought contemptible: For many times there lies herein a feather of vain glory, though not discerned by us; and many times to others it appears, and gives offence. Not doing this, I say, unless when some extraordinary good may come thereby; and then, delivering the matter spoken with much moderation, apology, and humility; acknowledging the true author of it; and qualifiing it, with relating your faults; always immediately repelling any praise given you by others, God being only to be praised, so long as he is the Author of all Good. So: generally speaking little of yourself in any kind; of your business, of your sufferings, etc. savouring of self-love, and tedious to others. But, upon any good occasion given, despising, vilifying, condemning, yourself, especially when commended: from which thing you will find much benefit, and, (were it worth any thing, or might you seek for it), more reputation, and a great deal more esteem with those that hear you.  
13. Not vindicating, or justifying yourself, when receiving from your company some slight defamations, and affronts; nor excusing yourself when blamed; and that, as you think unjustly: because self-love may blind you not to see a true fault; or if it doth not, yet some other way you deserve more blame than that laid on you; to which, for mortification sake, you may apply it: always remembering the most admirable silence of our Lord, in the questioning of his most innocent life. This practice will encourage your friends the more to mind you of your faults: And God undertakes our Justification, when innocent, much more effectually than we can do it, when we, for humility, peace, and good Example, desist from it.  
14. Speaking of particular persons as little as may be; a thing seldom done without some wrong to them: It being more pleasant to speak of other men's faults than virtues; because by the one we seem to ourselves advanced, by the other depressed. Whether it be to friend, or foe, talk not of other men's lives, saith a wise man: But rather when there is occasion to speak of any vice, speak what you have to say of it in general, and without application to persons; or else in the first person, I or We; speaking evil of no man absent, though a truth; though a truth well known: Excusing any as much as you can when evil spoken of, from their ignorance, good intentions, strong temptations, or the like. Always signifying an unwillingness to hear them ill spoken of, which may perhaps discourage, and rectify the Relator (men usually forbearing to speak, what they think doth not please): or, at least, may preserve your own innocence. Making no comparisons between persons; for seldom is the one of them praised, but that the other is depressed. Especially, speaking always reverently of holy things and persons, and generally of all persons in authority, being our public Parents, and Benefactors, for whom we are obliged particularly to pray (1. Tim. 2.2.) and who to us are in the place of God. Taking heed of censuring their actions; which, being public, are more talked of (and so we here to stand more upon our guard): and the true circumstances of them, by inferiors, many times little understood; and, as being the actions of persons above us, apt to be maligned, and envied, and mis-related: Remembering the terribledoom of those in 2. Pet. 10.11. and Judas 8, 9 who are not afraid to speak evil of Majesty and Dignities; when as God's Officers, and Ministers, the Angels themselves, for all their higher place, forbear to do it.  
15. As much as you can, abstaining from secular discourse; and guiding, or diverting it to, or at least mixing it with, something of Piety, of Spiritual matters (which matters most concern all persons whatever), of God's honour, and praise, in some, or other, of his Attributes, his wisdom, mercy, justice, providence, omnipotency &c. to several of which every action in the world, that we can talk of, hath some near relation: Knowing that the glorifying God on this manner is one of the chiefest ends of God's Creation of us, and Ordination of them. Remembering the Apostle's Exhortation; Let such speech proceed out of your mouth as is good to the edifying of Faith, that it may minister Grace to the Hearers; and contristate not the Holy Spirit of God [that continually inspires such good motions into you Eph. 4.29, 30.] by talking secular impertinencies. And again; Let the Word of Christ dwell in you abundantly in all wisdom, teaching, and admonishing one another, in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord; and, whatsoever ye do in word, or work, do all in the name of the Lord Jesus: giving thanks to God, and the Father, by him. Col. 3.16, 17. And, Non stultiloquium, aut scurr●litas, quae ad rem non pertinet, sed magis gratiarum actio. [Domine totus mundus plenus est Te: & nescimus loqui de Te, vel ad Te.]  

Recommendation of Silence.  16. Lastly in much company, so far as it may consist with your duty and charity, accustoming yourself to Silence: not caring to be accounted, therefore, stupid, or ignorant, melancholic, or unsociable: by which Silence we escape many sins of the tongue, and keep more calm our passions, and an entire peace within ourselves; as being free from others contradictions: (pax animi, sil●ntium; Tace paulisper, & tumultus animi cito pertranseunt:) whereby we better examine the cogitations, and fancies, that are continually springing within us before they pass the gate of our lips, and judge many fit to be suppressed, and stifled in the conception; whereby we better hearken to the internal whispers and motions of God's Spirit: and, uningaged, can better discern the value of others discourse: Lastly, holding our peace furnisheth the Soul with good thoughts, and is the way not to want that which may be said profitably, and to purpose.  
17. In Silence, not suffering your mind, to lie idle, or to dwell too much in your ear (where the discourse of others is not pertinent. For he that will be dumb, must also be deaf;) or, to wander whither it listeth to other matters no less vain than those you avoid, but keeping it at work; and putting yourself in another, and better company: I mean, conversing in your heart with God, who is still with us, when we turn unto him; and goes not from us at all, but as we recede from him: Reciting in your mind some Psalms, or other ready devotions, (which will presently stop the course of your passion;) or your ears from your Companion's impertinencies. To which purpose are those Scripture-Exhortations of praying continually with perseverance, always in all things giving thanks, rejoicing always, i. e. in the Lord; singing, and making Melody in our hearts to the Lord; not quenching the Spirit. 1. Thes. 5.16, 17, 18, 19 Phil. 4.4. Eph. 6.18. Col. 4.2. Eph. 5.20. Haec est enim voluntas Dei in omnibus vobis. 1. Thess. 5.18.  
18 All this that is to be observed in discourse, much more observing it in letters, and writings; Acts more deliberate, more permanent.  
Digr. 1. Of the numberless, and continually returning, (and many of them very great) sins of Discourse.  
Digr. 2. Of the innocency, many benefits, and advantages, of Silence.   

§. 25.  
11. Of Extraordinary Abilities and Perfections, natural, or acquired.  
1. Possessing with great jealousy, and fear, and mortifying, any more eminent and extraordinary endowments of Soul or Body, natural, or acquired; as beauty, strength, wit, memory, eloquence, learning, &c, by hiding them to avoid praise, (where the exterior acts of them not necessary for deeds of charity,) and God will exalt your humility, and more divulge (as he sees meet) what you seek to cover. He walks in perpetual danger of ruin by pride, who hath any thing in him of extraordinary worth; and for him to assume any glorying from this, is a high act both of ingratitude, and injustice, whilst whatever these our good parts are they are God's free gift; and this Potter, as he pleaseth, of the self same lump now makes one Vessel to honour, and then another to dishonour; and is robbed of so much of his glory, as we, or others, give to us.   

§. 26.  
12. Concerning the a voiding former, or common occasions of Sinning.  
1. Diligently foreseeing, and avoiding, the formerly observed occasions of sinning; being such, either to yourself, or to most that have used them. As (to name some) certain places; persons; times; feasts; stageplays; gaming; strong drinks; such company; such discourse; such books; romances; &c: More specially, taking heed of purposely administering to yourself the occasions of temptations; for so the very temptation to sin, being caused by your default, becomes one; whilst, in praying every day to God, Led us not into Temptation, you lead yourself into it.  
2. Being more specially ware of those vices, to which natural temper, or your calling, or the customs of the times, or the place, incline you. As young men, of sensuality. Old men, of Avarice. An Innkeeper, of drinking to excess. A Scholar, of self-conceit, and pride of judgement, etc.  
3. Crossing often your appetite (your mind, as we say) in things purely indifferent, and of less moment; that it may better obey in the rest.  
4. Mortifying the memory, and imagination, from ruminating again and feeding itself upon past, or present, finful, or worldly, pleasures, and secular consolations, and hopes; being a great hindrance of our progress in Piety. (Numb. 11.5, 6. Exod. 16.13. comp. Numb. 11.10. Luk. 9.62.)  
Digr. Of the great power of objects presented to the sense, for producing any operation we desire in the Soul.   

§. 27  
13. Resisting, first and small, Temptations.  
1. Resisting not only great, and violent, but temptations small, and of less moment; which, besides that they lead us unto higher, are so many, and so often returning, that, unrepelled, they may bring a great guilt upon the Soul. Maxima pendent ex minimis. Qui modica spernit, paulatim decidit. Blessed is the man that feareth always, Prov. 28.4. Now, the sooner we begin to resist, the less strength we need to do it.  
2. In the access of a temptation.  
1. Removing it presently from you; or you flying from it; not disputing with it (for what is kept in dispute is kept still in mind, and so tempts still). Flying from it; either by hindering the presentment of it, or by diverting the senses, or at least the mind, to some other thing. The surest remedy (but requiring at first some valour and force to it) especially for intemperance, lust, enamour'dness, anger, strife, or any high passion concerning secular disturbances; Alla guerra del senso vincon I poltroni Nella guerrad amor chi fugge vince. 'Tis a wonder to see how easily by this practice of running away, the Devil is conquered, but by other ways of standing out in fight, not without much trouble. In some Temptations it is necessary for conquering them not only to divert the mind to something else, but to do the quite contrary: As Temptations to Avarice are cured by giving much Alms: Fearfulness by putting ourselves on what we dread: And Vainglory, by some eminent act of Self-contempt and secular Disgrace.  
2. Turning and retiring yourself presently to discourse with God, (the best, holiest, and readiest way where ever you are, in company, or alone, of diverting the mind;) Discoursing with him either by praying (in your mind) against the present Temptation, by which you may hope for aid from him. Or (since praying against a thing retains still the memory of it) by using some other more general, and accustomed, devotions: As reciting in your mind the Lord's Prayer, some Psalm which you have by heart, and can easily repeat. By which the mind (not capable of intending two things at once) will soon let hold go of its former object; And you shall happily change a Sin into an act of Religion; and the Devil be a very great loser by his Temptation.  
3. Meditating on our Saviour's Passion, or on some one of the Quatuor Novissima, especially that of your death, or that of future joys opposed to the promised present pleasure of sin. Which future joys also may be advantageously represented to the Soul, as in the same kind of pleasure that the Temptation is. Fallitur etiam dum sentit se falli.  
4. 1 Using some Corporeal act, that puts you to some pain, which presently calls off the mind to it; or some Act tending to Humiliation and Contrition. As Crossing yourself: Beating your Breast: Kissing the Ground: Contemplating a Crucifix, or some devout Picture.  
4. ¹ Reflecting your thoughts on the like former actions of sin, and considering what after-joys, or inconveniencies, displeasures, and anxities followed them. For hence your experience will quickly instruct you to choose the good, and abhor the evil.  
5. Considering, That God and his Angels look upon you now as in a Fight, ready to applaud and crown your Victory, and Satan your Enemy ready to triumph in your Fall: and that all your actions are registered in God's Book, and seem to pass away; (yet without passing away;) and these once done (good, or bad) follow you for ever.  
6. If nothing else will cure you, delaying the execution: for most sins prevail by importunity and prevention of the acts of jadgment, when there is great plenty of reason on the other side. But by delay, if no external accidents also (as they do many times) do intervene, yet reason gathers forces; And the passions, naturally violent, are as little permanent; and such as time destroys without any other enemy. Omnis cupiditas relanguescit. He that can defer is safe.  
7. Confessing your temptation presently to another, which is enough many times to chase them away, by your, as it were, shaming the Devil, whose works hate light, and are not able to abide the examining; and, by the good Counsel, which a friend at that time is better able, than yourself, to give you; or also by your own reflections upon them, whilst you are performing this Action.   

§. 28.  
14. Suppressing evil thoughts & first motions of Sin, etc.  
1. Suppressing evil thoughts, and first motions of Sin; and all lesser sins, that they lead you not into greater: esteeming no sin to be little; and the most, to be the malicious suggestions of evil Spirits: which will make you the more to abhor them.  
2. Since thoughts may arise in you from three several Causes, 1 not only from yourself; but, 2 from the holy, or 3 from an evil, Spirit; Much observing, and having a great reverence, or jealousy, of, them, according as they may seem to proceed from the one, or the other of these external principles: The one working more powerfully in all the Children of God; the other, in all the Children of Disobedience; but both working, less, or more, (ordinarily), in both good and bad men. And therefore great care and circumspection to be used herein, what degree of perfection soever you seem to yourself to have attained.  
Digr. Of the sinfulness, and great pollution of the Soul by evil thoughts, when long dwelled on, and not suddenly removed.  
3. Suppressing, when we cannot the inward rise in the Soul, at least the outward motions of passion in the Body; and endeavouring to hid them: which indeed (all Passions being also bodily motions of the heart) is quenching them.  
4. Suppressing (after guilty thoughts betrayed by some external passion) yet the outward action, or any part thereof. These outward sins being far greater, than those of the heart only; because, by the longer space of our consideration, they have still more of wilfulness, and malice; require a more intense act of the Soul to produce them; do more harm to others.  

Ways to break ill Habits.  5. To overcome ill habits, contracted; or, to prevent prevent them, feared; rather assaulting them singly, and bending all your force chief against one only at a time, (there being ordinarily in every man some Master-Sin, (which a many other serve, and the rectifying of which helps much for all the rest). In the morning resolving against it for that one day; and diverting the occasions, which that day may tempt you to it; especially often in that day calling to mind, how you have forborn it: upon committing or rather about to commit it, forcing yourself, and using some bodily gesture, and saying some words of penitence; (As throwing yourself down on your knees; kissing the ground; smiting your breast; saying some part of the 51 Psalms; or some other pious Ejaculations, imploring God's help; thinking on Death, Hell, Heaven,) setting down how many times you commit it etc. for such taking notice of it is the first step to reformation: Lastly, making more special suit against it in your prayers.  
6. Often discoursing at times, when free from the temptations of it, of the sinfulness of the vice you are most subject to; and of the excellencies of the contrary virtue. For such discourse will not only outwardly engage you to others, but, by little and little, inwardly incline you, to hate and despise it. When your Soul is more at rest, and the temptations of the sin are not strong upon you, strongly forcing yourself with great courage to exercise some act of the contrary virtue, seeking out (if you meet not with them) some occasions for this purpose.   

§. 29.  
15. Cherishing all good motions in the Soul &c  
1. On the contrary, cherishing and improving (with recogitation upon them) all good motions that arise in the Soul, as inspirations of the divine Spirit, (without which we can think no good thing, 2. Cor. 3.5. and therefore all good thoughts from it; which Spirit the Apostle chargeth us not to quench, 1. Thes. 5.19. Not to grieve, Eph. 4.30. Now, if from it we derive our good thoughts, then so often as we repel the one we grieve and quench the other.) Seeking any outward occasions, that may excite good thoughts. And (when we cannot conquer our will) praying against our will, that God would make us able to will them. And this wishing (through the strength that God giveth) will at last bring forth willing. Per id quod homo potest, venit ad id quod vult. In things Spiritual, doing our endeavour effects our desires: to him, that hath, shall be given, till at length he have abundance.  
2. Never neglecting, or refusing, to do, a little Good, as nothing valuable (though it be but producing in yourself, or in another one single good thought, or wish), there being nothing little in God's service. Nor, to practise a small mortification as little profiting: nor to forbear a little ill, as no great hurt.  
3. Not suffering any (though inconsiderable) breach to be made upon a good custom, nor any accrument (as of little consequence) to a bad.  

Of the power of Custom.  Digr. Of the great power of Customs. Both (of those of the affections, and the will) desires, and appetites. And (of the intellect) speculations, and opinions; inward habits, restlessly, inviting us as much, as outward temptations.  
Digr. Of the great power of often remembrance.  
4. To introduce virtues, and expel ill habits, practising first in small matters rather than higher, unless you perceive God to give great strength, that you may not in the attempt be presently disheartened.  
5. Making haste, and being speedy (whilst you are well inclined) in the execution of things well purposed, and undoubtedly good For none hath continually the like fervour of the Spirit. Si aliquando, cur non modo? Si non modo; fortasse nunquam.  
6. Beginning a good action (when not so well disposed to it) without much consultation with the Flesh. Quien siempre mira lo postrero, nunca a comet gran trecho. Et Incipere dat velle; Beginning makes us willing. The deliberation being as it were occupated by action. Tutta la pena si senti un poco nel principio. And, Omnia inchoata, tolerabilia, facilia, cito transeuntia, magnam consolationem relinquentia.   

§. 30.  
16. Subjecting yourself to another's conduct.  
Subjecting your actions, in all things (not contrary to the law of God; which things, where is any doubt, you are to learn from your spiritual Superiors) to the conduct, and guidance, and commands of another. And this according to some prescriptions of a rule, or otherwise. Or at least subjecting the most considerable; or those more doubtful. Whose reason, if not of better judgement (though such you may have, if not faulty in your choice) yet void of passion in another man's affairs, can better guide you, than your own (some way, or other) partial affections.   

§. 31.  
17. Restraining your liberty, with Resolutions, and Vows.  
1. Restraining hurtful liberty, with resolutions, obligations, vows, to the forbearance of such a vice, of such a temptation; performance of such a duty, or counsel, at such hours, on such occasions, etc. For by this we attain to some resemblance of the good Angels, when binding up our former dangerous freedom we for the future necessitate ourselves to do well. And this dedicating and consecrating of such our service to God with a Vow, and the greater firmness and resolution of mind wherewith such duty is performed; the offering of the tree itself as well as the fruit; the will itself, and the freedom wherewith God hath endowed it, as well as its action: this internal voluntarily contracted necessity of well doing doth, as the Schoolmen observe, set a much higher value on such action, and render it of a far greater merit and worth with God. As also the same Vows do more strongly fortify the mind against future temptations, whilst it suffers not that to re-enter so easily again into deliberation, which it hath already put out of its power; and our former lusts, or also Satan, despairing as it were now to be heard, makes no more assaults.  
But these Vows or Resolutions at first are to be made only for a short time; and so that with some tolerable penalty you may redeem your former liberty, by obliging yourself only either to do such an Act, or suffer such a Mortification. So often fast a meal; say so many Prayers; give so much Alms; etc. Which Penances if you do indispensably exact of yourself when relaxing good Resolves, you will wonder to see, how small a forfeiture many times breaks-of the custom of a fault, from which neither Hell could affright, nor Heaven allure. But at the first take heed of making any absolute and perpetual engagement for performing things that are of more perfection, lest Satan tempt you beyond your power of resistance, when as you have not as yet gotten a perfect command over your will, nor sat down first (as our Lord adviseth you, Luk. 14.28. etc.) to consult your strength whether you have forces enough to conquer your Enemy, and materials enough to finish your Building; and lest you thus render the doing of that a sin to you, which before was innocent at least; and, by your soaring higher than your weak wings will yet carry you, you fall below your former Station, and inherit a Curse from our Lord instead of a Blessing: Let not thine heart be hasty (saith the wiseman, Eccl. 5.2.4, 5.) to utter any thing before God [i. e. by way of promise in matters not of necessary Duty.] For God hath no pleasure in fools, and thou must pay that which thou hast vowed: [Therefore] better it is, that thou shouldest not vow, than that thou shouldest vow and not pay. Which in the first verse he calls a Sacrifice of Fools. But a Vow releasable, toties, quoties, upon a forfeiture, especially for new beginners in a course of Piety, cures all this.   

§. 32.  
18. Imposing voluntary Mortifications.  
1. Imposing voluntary Mortifications on yourself; and that for many ends.  
1. For a Sin committed, or Duty omitted.  
1. To mind you more of such a sin, and to help to dispose you to that contrition, and affliction of spirit which is required for it; and which, whenever it is sincere, and true, doth also produce some of these external penitencies of the Body in some degree.  
2. To appease (upon the sight of these humiliations testifying your sorrow) God's present, or future, wrath towards it; and to divert his eternal judgements, and prevent also his temporal, many times very heavy ones for greater sins; and these judgements inflicted on sinners penitent, and already reconciled. (See 2. Sam. 12.10. Deut. 3.25, 26. 2. Chron. 16.7, 8, 9— 20.37.— 35.22, 23. 2. King. 20.17, 18. comp. 2. Chron. 32.31. etc. 1. Cor. 11.30. 2. Sam. 24.13. 1. King 21.2. 2. Chron. 33.12. Jo. 3.10. comp. 7. 2. Chron. 34.17. Jer. 26.19.)  
3. And to deter yourself, by these your sufferings for the past, from committing the like sin for the future: Thus, not laying hold only on God's mercy to Sin; but voluntarily siding and taking part with his justice against it; not wishing, or thinking fit, that so much wickedness should be altogether gratis, and painless remitted; but (for the honour of the divine justice) vehemently desiring, and adjudging yourself, to undergo some proportion of sufferings for them.  
2. For bringing your flesh, customarily (severely, and hardly) used to yield more facile obedience to the Spirit, for the present, or for the future, in things of duty, and times of need: for he only startles not, when afflictions come, who doth praeoccupare tela fortunae; and whose body suffers from himself what the world can threaten to it.  
3. For obtaining from God the gift of any spiritual Grace, or temporal favour (Esra. 8.21. Hester. 4.16). For obtaining his resolutions of our consultations, doubts, etc. For which divine favours, these rigorous Mortifications excellently prepare us, and are with him most forcible.  
4 For obtaining the pardon of other men's Sins, (to whom we have relation, and of whose punishments also we may, and are likely to partake,) or relief of their miseries, (Psal. 35.13, 14.) or supply of their necessities.  
2. In the several ways and manners of Mortifications guiding yourself rather by the Example of Holy men (who by the practice thereof have arrived to great Piety and from Experience recommended them) than by your own Judgement; which experience shows many things to operate much contrary to our former opination.  
3. Engaging (if need be) to others your performance of these voluntary Penances; and of your Vows; and paying, to them, your forfeitures, etc.  
4. Often melting and softening of your heart with sighs, and tears (Act. 20.19.31. Phil. 3 18.— 2. Tim. 1.4.) This is a great benefit that accrues to us from afflictions, and crosses.  
Digr. The benefit of tears upon the Soul; and of not restraining, but cherishing the effluxes of our Compassion, for ourselves, or for others; The many several kinds of them, all profitable.   

§. 33.  
A Catalogue of several Mortifications.  
A Catalogue of several sorts of Mortifications, etc.  
Digr. Whereof, in respect of several persons, some have much greater effects than others, and are also by them more willingly entertained, and therefore it seems not amiss to hint some variety. Humiliations of the Body, by so many Meals fasting. Harder clothing, as sackcloth. Lodging, as lying on the ground, on boards, on ashes, on straw; In their , to be the readier for rising, and for their Devotions, and to save the time of dressing and undressing. 2. Sam. 12.16. Going barefoot. 2. Sam. 15.30. None or short Recreations. Abridging the hours of rest. Sleeping in our , or in a seat, not bed, to be readier for imposed duties. Punishing the Body with scourges, weights, hard labours, etc. Denying ourselves for a time of what we find the occasion of a former Sin. Crossing indifferent desires, to learn our Sense obedience. Enjoining ourselves so much solitude and retirement. The abstaining from such company. Silence for such a time. Such a proportion of alms. Sending Alms abroad to Religious, to the poor, desiring their prayers for you in relation to such necessities as press you, Sickness, Persecution, etc. Reading so many Chapters in the Scriptures, or other pious Books. Meditating so long on such a subject. Repeating, committing to memory so many Psalms. Multiplying extraordinary hours of Prayer. Visiting some loathed objects of mortality or pity. Confessing our fault to another every time we commit it etc. Many of which, and many more may be largely exemplified in the practices of our Lord Himself.   

§. 34.  
19 Confessing frequently your sins to your spiritual Guide.  
1. Confessing very frequently all your sins to your spiritual Father and Director; to receive his ministerial Absolution from them upon judgement of your penitence; his Sacerdotal Benediction; and prescription of such Humiliations, and Penances, as may be thought further necessary for the appeasing of God's wrath towards them, and your present cure from them: to receive his spiritual advice and Consolations; his Prayers, and Intercessions to God for you; to put yourself to the oftener shame, and the taking revenge on yourself for them; to glorify the justice of God's judgements, (if then you lie under any) and to avert them. For Confession of sin is a special means to the sick, or otherwise afflicted, for their recovery, and deliverance out of their distress; Jam. 5.14, 15, 16. The resolution of such frequent confessing keeps a modest man in awe from sinning; the preparing for Confession helps him better to know his Sins; the testifying to another of his sorrow for them, binds him more to forsake them; and God's grace and illumination accompanies such Humiliation.  
2. Your Confession (to reap the more benefit therefrom) to be always very particular, that by the more exact knowledge of the state of your conscience (both concerning the several facts, and especially concerning the motives to, and the continuance of, them) your spiritual Physician may apply more proper remedies to your disease.  
3. Uncovering your sins (especially your greater sins and those that more afflict your conscience) to other your confidents; and, amongst them, to those rather by whom you are esteemed, and who are more eminent than you in Piety, for your greater Mortification. And very beneficial it is to do the same, upon the rising of any temptation: for this much confounds your spiritual adversary that suggests them, to see himself ministerial to your virtues, instead of faults.  
4. Ordering, with some others daily conversation with you, a mutual, conscientious, and free, admonition of your faults; Even the wisest, and holiest of men, being not, so well as others much inferior, able to discern some of their imperfections   

§. 35.  
20. Openly professing a zeal of Piety and Christian Virtues.  
1. Making open profession of your extraordinary desire and affection to Devotion and Piety. Forbearing no holy Action, because to be done openly and in public; and resolved for this willingly to undergo the imputation (as it must be at first) of Hypocrisy, or Vain-glory. Remembering Ecclesiasticus 20.22. There is, that destroyeth his own Soul through bashfulness; and by accepting of persons overthroweth himself. By this course you shall never afterward be ashamed of your duty, when it happens to be contrary to fashion, having, once for all, preoccupated this shame in your former Profession. By this, you shall stand at all times engaged to make good what you so openly pretend. By this, others, as knowing your resolution, will cease to tempt or seduce you from it; and will abandon you to your better inclinations.  
2. Contemning utterly, and scorning, worldly Reputation and Disgrace; the pleasing or the offending of men; which are the greatest enemies of Piety.  
3. Contemning (in the exercise of Religious Duties) scandals, and offences, unjustly taken at you.   

§. 36.  
21. Strongly apprehending God's presence.  

n. 1.  
Strongly imagining (or rather apprehending what is a truth) the presence of God (as also of his Holy Angels standing always by you) in the place where you are, 
 and looking into your deeds, words, and thoughts, and much rejoicing in your Virtues. This Imagination (thro' God's Grace) is easily attained, by accustoming your fancy awhile thereto, and will much enliven your prayers and discourses with God; and sanctify and solace your Solitudes, etc. But, without often weighing, and pondering, this presence, your general knowledge (thus unapplied), that God is present in all things, will not benefit you so much. See larger Directions concerning this below, §. 94.   

§. 36. n. 2.  
22. Contemplating his Omni-Agency.  
Considering God's Omni-agency; and that nothing small, or great, in this world happens to us by chance: but that God's Creatures only perform and execute what his hand, and his counsel determined before to be done: i, e. that nothing here is done, without the Divine knowledge, permission, and providence directing it to the Divine, i. e. to some good, or also the very best End. The Benefits of which Meditation are always exceeding great. For who strongly believes and remembers this, conforms himself peaceably to all events as to God's Will; and is contented with whatever happens, as knowing this Divine Will to be steered also with infinite Wisdom. Therefore as he is diligent in his labours, directed to many particular good ends, so he trusts not in these to effect such ends, but looks more at the motions of the Divine Will and Co-operation; and so soon as ever this, by the event, discovers itself to him, whether it dis-appoint, or prosper, his works (and those ordered in the best manner he could for God's Service,) He sides with this Divine Will, it being as the main end his actions aimed at. And thus he is never defeated in his purpose. Is ready to praise God on all occasions, whether seeming (as to particular ends) good, or bad; as knowing indeed all best that God doth. Entertains with cheerfulness and resignation to this Superior Power all cross accidents; gives God particular thanks for every thing that falls out well: suffers none of God's excellent works to be lost, and passed by unregarded; but observes them, speaks of them, acknowledgeth them for his, and gives him Glory: and admires and commends no persons else for any good, but only as his Instruments, and with an eyeing of him as the chief Principle thereof: Is displeased with the actions of none of God's Creatures, in order to himself; and especially, not with those of his enemies; cannot think ill of them for this, but always excuseth and pardoneth them, as looking beyond and above them at the Divine Providence, which by them exerciseth a necessary trial of his patience, and other Christian Virtues. Finally in all things that befall him, he sees as it were God's Will writ upon them: and so, out of the love of God, admits them into his affections, saying continually in his heart: Domine fiat voluntas tua.— Pater mi, non sicut ego volo, sed sicut Tu. And so continues always in repose; is seldom or never much angry or discontented. And by this way exceedingly pleaseth God, for he is always undissemblingly commending whatever He doth.     

PART III. DUTIES.  

§. 37.  
AFter these Considerations, and Counsels, the two first parts, chief directing to the cure and preventing of Sin, our negative Holiness in eschewing evil; follows the Third; Viz. The positive Sanctity that God our Creator requireth of, and in, us; consisting in the Practice of all Holy Duties and Christian Virtues. Of these, First, In diligently doing all good we can. Secondly, In patiently suffering all evil; together with the means to procure and preserve these Virtues.  
For the former, The practising all Holy Duties, and doing Good; The Duties required of a Christian are threefold. 1. Towards yourself, Duties Moral. 2. Towards your Neighbour, Civil. 3. Towards God, Religious. Living, 1. Soberly, 2. Righteously, 3. Holily: The three grand Duties mentioned in our Lord's Sermon, 1. Fasting, Matt. 6.16.— 2. Alms,— 6.1.— 3. Prayer,— 6.5. In the prosecution of which, so far as the former Counsels are subservient to the promoting of them, I shall refer you to them, and forbear here a repetition.   

§. 38.  
1. To yourself.  
1. Then, The Duties I have chosen more specially to recommend to you concerning yourself, and which may prepare you for the Duty you are charged with to your Neighbour, and Service you own unto God (For the third depends on the second: He that loveth not his Brother, how can he love God? 1. Jo. 4.20. And the second again depends on the first; whilst your Neighbour is to be loved only as yourself. Matt. 22.39.) are these.  
1. The purity and sanctification of Body, By   

§. 39  
1. Temperance and Sobriety, in Food; in Apparel; Lodging; modest Deportment; etc.  
For the better attaining of some perfection in which Virtue, I must refer you to review the former Counsels, concerning diet, sleep, recreation, sensual pleasures, the avoiding usual and former occasions of sinning, in §. 17.20.21.22.26.  
Digr. 1. Of the great influence the several treatment of the Body hath upon the Soul, and all its actions. Therefore much care to be spent upon a right government of It by him who aspires to any Holiness or Virtue.  
Digr. 2. Of the Vices opposite.   

§. 40.  

n. 1.  
2. Chastity; where I remit you to what hath been said before of the Gift of Continency, §. 17. n. 4.  
Digr. 1. Of its Contraries, Adultery, Fornication, Self-pollution and Uncleanness, unlawful and unnatural Lusts.   

§. 40. n. 2.  
Of which it may be observed; That with no other Passion men are so strongly assaulted as with lusts and sensual loves; Therefore, Hos. 4.11. It is said to take away the heart: No Passion, that so much increaseth the desire of it the more we descend to a particular cogitation, and discussion of it: So that it is not to be conquered by wrestling with it, but by running away from it: None that in its acts so captivates and incarnates the Soul, and restrains its liberty of reasoning or thinking of any thing else. Therefore God in pity to man hath provided him a lawful remedy thereof by Marriage: But yet still left him under under great restraints, confining him to one single person; and most severely prohibiting the satiating thereof in any other way, either with any other person, or by himself. And such sins (great varieties of which are left in man's power) we find above most other faults exceedingly aggravated, both for the great offence they give to God's own Holiness and Purity; and for the great dishonour and defilement they bring to the bodies of such persons, whom he first created after his own Image, and since hath made Members of the Body of Christ, and Temples of the Holy Ghost; and from the beginning hath cast a natural shame and modesty upon him, as to the committing of these more than of any other, Crimes. And such carnal sins we also find, beyond almost any other, pursued with most severe judgements. For all which I must recommend these Texts and Passages of Holy Scripture to your serious meditation.   

§. 40. n. 3.  
1. That amongst the works of the Flesh these sins of Uncleanness are usually set in the Front. See Gal. 5.19. The works of the flesh are manifest which are these; Adultery, Fornication, Uncleanness, Lasciviousness, etc. Again, Col. 3.5. Mortify therefore your members which are upon the earth; that is, Fornication, Uncleanness, inordinate Affection, evil Concupiscence, etc. After which in the second place, Vers. 8. follow, Anger, wrath, malice, evil speaking or blaspemy. Again, 1. Cor. 6.9. Be not deceived: neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abusers of themselves with mankind &c, shall inherit the kingdom of God. Rom. 1.29. Being filled with all unrighteousness; Fornication, &c. See the like 1. Cor. 5.10, 11.— 1. Pet. 4.3.— 2. Pet. 2.10. Still you see these sins as the greatest darlings of the flesh lead the whole band. And these sins of Lust are they, with which the Gentiles every where stand principally charged before the Light of the Gospel shone amongst them. See Rom. 1.25, 26, 27. 1. Thess. 4, 5. Eph. 4.19; and which are ordinarily linked together with that of Idolatry. See 1. Cor. 5.10, 11.— 6, 9 Rev. 22.15. (being a usual companion of their Idol-feasts) or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whether this be taken for the coveting of persons as some understand it, or of riches, which is said to be Idolatry too, Eph. 5.3.5. Col. 3.5. These two, Harlots and Money, being the two great Idols in this lower world; the one or the other of which steal away men's hearts.   

§. 40. n. 4.  
2. That in these Scriptures (See 1. Thess. 4.3.7, 8. And 1. Cor. 6. from the 13. verse to the end) These Vices of Carnal Lusts are aggravated as peculiarly opposite to a certain Holiness which ought to be in the Body as well as in the Soul of all those who profess themselves Members of Christ, or Members of that chaste Virgin (as the Apostle calls her 2. Cor. 11.2.) his Spouse the Church; whom he bought and purchased to himself with his own blood and life; and whom he cherisheth as the same flesh and bone (Eph. 5.29, 30. etc.) and as the same Spirit (1. Cor. 6.17.) with himself; and for whom now is our Body as well as the Soul; and the Lord for it (1. Cor. 6.13.) Therefore is this Holiness of the Body, both conjugal and virginal, as well as of the Spirit, often mentioned by the Apostle 1. Thess. 4.4. This is the Will of God (saith he) your Sanctisication, that ye should abstain from Fornication, that every one of you should know how to possess his vessel [i. e. his Body, See 1. Sam. 21.5.] in sanctification and honour; not in Lusts of Concupiscence. For (ver. 8.) God hath called us not to Uncleanness, but unto Holiness. And 1. Cor. 6.20. compared with Eph. 5.29. etc. to the end. Ye are bought with a price [to be the Spouse of our Lord] therefore glorify God in your Body, and in your Spirit, which are God's. [his Members now, not yours; according to 1. Cor. 7.4. The wife hath not power of her own Body [No more than hath Christ's Wife or Spouse] but the husband. Ibid. vers. 34. The Virgin (saith he) careth for the things of the Lord [how she may please him] that she may be holy both in Body and Spirit [which is a transcendent Holiness of the Body beyond the Conjugal]. And 2. Cor. 7.1. (after the Apostle had spoken of their being God's Temples in the 6th Chapter), Wherefore (saith he) let us cleanse ourselves from all filthiness of the Flesh and of the Spirit, [so] perfecting Holiness. And more expressly: Flee Fornication (saith he) 1. Cor. 6.18. [Why?] For every [other] sin that a man doth is without the Body [i. e. without any proper infamy to the Body, or giving the power and honour thereof to another besides our Lord Christ] but he that committeth Fornication sinneth against his own Body [i. e. in degrading it to so base an alliance as to become the same with that vile creature with which it sinneth]. Therefore, Eph. 5.3, 4. the Apostle also peculiarly concerning this sin or any filthy discourse tending to it, giveth charge that it should not be once named among such as will go for Saints. But Fornication (saith he) and all Uncleanness or Covetousness let it not be once named among you as becometh Saints; Nor filthiness or foolish talking which are not convenient [or which greatly misbecome such as you; see the same phrase, Rom. 1.28]. And as God cast a special shame upon man in the committing of this Sin; so, in receiving him again after his fall into a new covenant of his Grace, made with Abraham the Father of the faithful, he caused the Seal thereof to be set particularly on those parts, in a circumcision of them, which were the instruments of Lust. In Rom. 1.26. etc. We find God to abandon those, who had otherwise much displeased him in their following Idols &c, whenas God hath left such manifest testimonies in all his creatures of himself, were to the greatest disgrace and dishonour of humane nature that could be; called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in Apocal. 22.15. The Practisers of one Species thereof (as if it did utterly depose us from our manhood) are called by the name of Dogs (which see also in Deut. 23.18. and Phil. 3.2. for the Gnostics stood guilty of such impurities). And, Job. 36.14. This is pronounced as a Curse upon a Hypocrite; that Vita eorum is inter effeminatos.   

§. 40. n. 5.  
3. The wrath also of God towards those Sins above others appears every where in these holy Writings most evident; by whose revenge we may most rightly measure the greatness of these faults, by many made so natural and excusable. In 1. Thess. 4.6. the Apostle warns the Thessalonians to abstain from the Fornication of the Gentiles, Because the Lord (saith he) is the avenger of all such: And, Heb. 13.4. Marriage is honourable and the Bed undefiled: But Whore-mongers and Adulterers God will judge. And in detestation of such unlawful Lusts, the Lord appointed Deut. 23.2. That a Bastard should not enter into the Congregation of the Lord until his tenth Generation.  
And for these sins it was, that God in the sacred Story inflicted those fearful Judgements to which none other can be compared. For these, that he drowned the world, and washed away its pollution with the Flood, Gen. 6.1, 2. For these, that he reigned flaming Brimstone on Sodom and Gomorrah, and purified their Land with Fire. For these, that all those mighty Nations were destroyed out of Canaan, and their Land given to the Children of Israel, See Levit. Chap. 18. Where, after great variety of these sins rehearsed, it follows, Vers. 27. For all these abominations (for this name God gives to these Sins for their loathsomeness) have the men of the Land done that were before you, and the Land is defiled; and therefore, in the Verse following, this defiled Land is said to have spewed out the inhabitants thereof. For such Sin, that Twenty three Thousand of the Children of Israel also fell in one day at Baal-peor before they entered Canaan. See 1. Cor. 10.8. For such Sin, that all the Tribe of Benjamin was cut off, except only Six hundred men, Judg. 20. I need not mention the Wars and Slaughter that followed upon David's Adultery; and the ten Tribes rend from Solomon as a Judgement upon his being seduced to the Toleration of Idolatry by his Lusts and unlawful Marriages. This is enough to show that these Sins, though seeming most excusable and natural to Man, are most abominable and loathsome to God; especially since the new Contract that is made between Us and our Lord; and since our Bodies are become the Temples of the Holy Ghost; Which Temples (1. Cor. 3.17. saith the Apostle) Whoso defileth, him will God destroy.    

§. 41.  
3. Humility  
2. The Purity and Sanctification of the Soul, By  
3. Humility, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉], and Mortification of your Reason; opposite to all self-conceit of your own perfections; (and especially that of your Holiness, and Mortifications;) pride; hypocrisy; ambition; envy; wrath; contentions of Argument; disobedience to Superiors; curiosity of Science; Schism; Heresy; and what other Vices proceed from high-mindedness.   

§. 42.  
Of its Opposites.  

1. Rational; Pride of Wit, and Judgement.  
2. Spiritual; Pride of Purity and Holiness.  
3. Anger against Vice: aggravating of other men's faults, when as Charity covereth them (1. Pet. 4.8.) and beareth, and hopeth, all things 1. Cor. 13.7. and considereth herself, lest she also be so tempted, Gal. 6.1.  
4. Anger against Error; and contending vehemently (to convince those that oppose us) for truth; when as the wrath of man, etc. Jam. 1.20. And the wisdom from above is gentle, etc. Jam. 3.17. And the man of God should not strive, 2. Tim. 2.24. And God only in his good time may reveal, and convince, but ordinarily we cannot. Phil. 3.15. 2. Tim. 2.25. To prevent which anger, not easily engaging yourself in every discourse; nor (engaged) contradicting Him, with whom you contest, in every thing that he saith amiss; but only for a very necessary Truth: nor seeking any way to exasperate his Spirit; or to provoke him to speak something against his conscience; or to disparage, and shame, him.    

§. 43.  
The means to attain and preserve such Humility; and avoid such Pride.  
1. Often comparing yours, with the recorded lives of former Saints, or of some persons living, who are very eminent in holiness; but carefully avoiding any comparison with others, inferior.  
2. Often considering, 1 the great imperfection of your holy duties: 2 and the good in such imperfection proceeding totally from God; we being rather moved; than moving, as to it.  
3. Never judging yourself by the good opinion others have of you; to whom we naturally hid our weaknesses and faults, show our perfections, and virtues.  
4. Often meditating on any singular deformities or infirmities in your body, or imbecility of any faculty of your soul, fancy, memory, elocution, &c. of any great sins, or disgraces of yours, past, or present; or considering, what a one, you use to be, in the times of desolation, and the withdrawings of God's Spirit.  
5. Often comparing your sins with theirs, who, without like mercy showed, or means for their salvation offered (as you have had,) suffer, some of them temporal; some, eternal, vengeance; particularly, with the one only fault of the lost Angels; or the first sin of Adam; so severely vindicated.  
6. On the contrary hiding from yourself (as much as you can) other men's Infirmities (the sight of which is the chief ground of self-conceit;) and looking upon their perfections (there being none but (by God's all wise distribution of his gifts) have something, or other, wherein he hath advantage of us) that so you may fulfil the Apostle's Rule (Phil. 2. ch. 3. ver.) in esteeming others better than yourself.  
7. Not concealing your defects and faults from others.  
8. Suffering defamations of your innocency, or the gainsaying of truths (which are not of much moment) without much vindicating them; other men's opinion of us (from which we take the chief estimate of ourselves) when ill humbling us much; and this unsollicitousness of our credit saving much contention.  
9 On the contrary concealing your good things; not desiring to appear wise, or learned, or holy, and favoured of God; not speaking truths (but upon great necessity) which any way tend to your reputation. Not making much appearance, and outward demonstrations, and professions of Humility; which (when true) affects to hid her self, as well as to hid other virtues. Not doing any thing to gain applause; considering, that who have their reward here, shall not have one, or shall have it less, hereafter; and that God many times humbleth, as things that magnify themselves, so things magnified of others.   

§. 44.  
4 Right ordering of out judgement.  
4. Prudence, and a sober and right ordering of your Judgement.  

1. Right ordering of the judgement concerning Good and Evil.  1. A right ordering of it concerning Good and Evil.  
1. Since many sins proceed, after the rectifying in some measure of affections, from misperswasions of judgement, therefore entertaining a Christian jealousy over your Reason, and the suggestions of lying Spirits counterfeiting the Divine; lest, intending what is good, or taking the liberty of what you think indifferent, you do, instead of it, what is evil. See Jam. 1.26. Luk. 18.11. See Numb. 8.  
Digr. 1. Of the several kinds of the false species of Virtues, vulgarly mistaken.  
Digr. 2. Of the great danger of following your conscience, misinformed. And of the guilt of vicious, or faultily-contracted ignorance, by how much any sin is lightened for being done out of ignorance, by so much the sin of ignorance being aggravated, because contracted by your default: Sins of ignorance, being also many times the punishments (when a wicked heart is also justly darkened) of former sins of malice. Luk. 23.34. Act. 3.17. Jo. 5.45. Matt. 25.44.  
2. Taking heed of false Humilities; As first, Of not having confidence in God concerning any affair; to show your humility, that either man in general ought not to expect such a particular divine providence over him; or that you in particular are not worthy of such a favour. Secondly, Of not attempting any extraordinary course of Piety; lest you should seem ambitious of a greater degree of sanctity than befits your calling, or the gifts which God hath given you; or, as excusing yourself therefrom by some natural infirmities; and not rather considering, that such a resolute course (though more imperfect) through, and notwithstanding these impediments, is to God far more acceptable, and of greater price, and reward: Or, lest you should seem ambitious of extolling yourself above others, accounted Holy; or should seem by your practice to contemn, or condemn, theirs; or to turn the free Grace of God (who can make you better, when he pleaseth) into humane industry; or to undertake to merit your reward, or satisfy for your sins. Or, not daring to be much good, lest you should be proud; when, as true Sanctity grows greater, so humility; and such person still more discerneth, that the good he doth or evil he forbears is by God's special Grace and not his endeavours (though also not without them) this happening many times how or when he imagines not such an effect: See how God's Grace wrought on St. Paul, 1. Cor. 15.9. Eph. 3.8.— 1. Tim. 1.13.15.— 1. Cor. 2.3. Or lest you should fall into some great temptations, or melancholies, as some others have done; or should not be able to persevere etc. When as all the way, except the beginnings only, is full of pleasure; And God certainly gives (in all things of his service) ability to perform, what we have the courage to attempt: that velle, dabit & perficere: mal delibera, chi troppo teme. Thirdly, Of omitting Piety in public; lest you should seem vainglorious, etc. Fourthly, Of omitting your devotions at any time, because, being distracted with business, company, or in an ill humour, you cannot offer them up with the reverence due to them; when as a weak performance is always more acceptable, than an absolute omission; and doing of the thing excites the mind; and, where it finds not an inclination, by degrees effects it.  
3. Taking heed of dissembling to yourself (out of a pretence of more humility) and not taking strict notice of any gifts, graces, illuminations, or holy inclinations, God bestows upon you (where you must needs, be either ingrateful, or acknowledge you are favoured). For this acknowledgement of them (contrariwise) will both (in weighing the disproportion of these graces to your ill deserts) produce in you the most profound humiliations (Who am I O Lord God, 1. Chron. 17.16. Depart from me, Luk. 5.8. I am not worthy, Gen. 32.10. My Family is poor; and I the least in my Father's house, Judg. 6.15. I have sinned, and am no more worthy to be called thy Son; make me as one of thine hired Servants, Luk. 15.21.19.) and indignation for your neglect and abuse of them, and so ill a requital; And also put you continually in mind of the extraordinary service required from you, proportionable to them; and make you undertake greater matters, by seeing how far his goodness hath enabled you; For, how shall he spend so freely, who knows not that he is rich?  
4. Taking heed of too much scrupulousness, and fear, of surreptitious temptations, so long, as they are abhorred: which sometimes cannot be avoided; and are by Satan, when conscience gins to grow tender, often raised in us. To cure which, is to slight them; or, they growing stronger, to declare, and confess, them.  
5. Taking heed of the errors of judgement in the choice, and practice, of virtues. Not choosing those most, that are more pleasant to sense, and less troublesome to the flesh. As, devotions, rather than labours. See Jer. 7.22. Esa. 58.3. (or the contrary sometimes as the person is disposed) works of charity, rather than temperance, and mortifications of the flesh: but rather choosing those still, to which the flesh is more averse, and which seem to you more difficult, penal, chargeable: as acts of humiliation; abstinence; silence; solitude; liberal Alms, etc. (For the sense, and flesh, are mostwhat seducers); That obedience being far more acceptable, wherein we do, for God's sake, things, to which we are neither affectioned, nor yet indifferent; but which are things expensive; or things painful; amongst which the most precious in God's sight are alms, and sufferings. And if, in all things deliberated on (which of them you should do) the same rule be observed you shall seldom err; (whilst that, which is only by the inclinations of sense to it commended, and made equiballancing to the other, aught to be counted always of itself too light) and at length procure a perfect mortification both of your lusts, and will  
6. Not relying wholly on the practice of the exterior acts; and that of some virtues, that are more plausible to the world, in which there may be some secret ingredient of vain glory, and to be seen of men. Nor looking more diligently to your words, and actions, (which may partly come from some awe, and reverence to your company, your profession, or fame, etc.) whilst you give more liberty to your thoughts, which defile the soul. But taking more special care of doing your duty, in those acts thereof, which are contrary to your reputation; some acts of the same virtue being honourable, others disgraceful: As, in charity, honourable to give an alms, but to put up an injury, base.  
7. Not practising them partially; much addicted to some, wholly neglecting others, (The Pharisees, not others-but self-deceiving, hypocrisy, Luk. 18.11.): As, to be so great a servant to several works of charity to your neighbour, as, not to borrow any time, from these, for your own (more necessary) Devotions, or for the service of God; Again, so constant at your devotions, as to neglect your vocation, and the duties you own to your Family or the Commonwealth. But striving (as far as possible) to be eminent in many things: setting before you the lives of the Saints.  
8. Nor yet despising others, who practise not the same things with you, though they be perchance, in some other more worthy Grace, far more eminent, as the Publican was, than the Pharisee (paying so much tithe, and eating so little, etc.) in humility.  
Digr. Of our Hypocrisies unknown to us; and wherein not others but our selves are deceived. As other Hypocrisies are so called because we are not what we seem to others; so this, because we are not what we seem to ourselves. The others estate may be more sinful, but this more incurable. See Examples of such, Luk. 18.9.11. Matt. 15.14.— 7.3 Jo. 9.41. Apoc. 3.1.17. Prov. 14.12.— 30.12.  
9 Not being so ambitious to do some great good, as to neglect a little; aspiring to do some good you cannot, and neglecting the good you can, do. Very valiant about things future, and vanquished by things present. Earnest to do some great services to God, but such still as are out of our reach; and meanwhile omitting those, which are offered to, and ready for, us. Whereas desiring to perform all good, according to what present talon you have, is the direct way to have what you farther desire; and he that is not faithful (first) in a little, shall never be trusted with much, Luk. 16.10, 11, 12.— 1. Cor. 7.24.27.  
10. Being very studious of, and circumspectly practising, those virtues, whose use is more common, and general; and therefore they are less admired, or regarded in our practice: as, mildness; humble behaviour; contentedness; smaller temperance's; and charities and offices of Love; admonitions; silence, and modesty; diligence in business; exact fidelity; Christian simplicity; entire patience in petty injuries, in lesser pains, in smaller losses: dedicating to God's service, and resigning to his good pleasure, your smallest actions (1. Cor. 10.31.) In the smallest matters not giving scandal &c, because the occasions of such virtues often return; and the greater number of these equals the greater magnitude of some others in acquiring of heaven.  
11. Not, for doing what may seem a greater good, that is impertinent to you, neglecting a lesser your duty: As a Clergyman following lay-business. The Apostles serving Tables. Our Saviour dividing land; doing rather what is conformable to your Calling, than agreeable to your Will.  
12. Not prosecuting what you conceive good, or avoiding what is evil, with too much passion. All vehement desires (though seeming good), that discompose the mind, and breed inquietude, hastiness, and discontent, are temptations, and much hinder the judgement in the prudence it should use in the prosecution of its work. Action therefore is to be deferred till these heats are a little overpast. He that (though in good things) is governed by his passions is subject to many errors. Using therefore ordinarily, in good designs also, a suppression of the excess of your affections. As, not rebuking yourself, or others too angrily for a fault: Not being too angry against yourself for being angry: Lest, from this indulgence your passions sometimes debord where you would not have them; and lest from this custom, where they are more innocent, you use the same, when faulty.  
13. Never doing the least evil (that appears so) that good may come of it; for more evil, than good, comes to us of every evil; not omitting any good of obligation, lest evil should come of it.  
14. In all things avoiding extremes: neither affirming, nor denying; neither commending, nor condemning, all: Nor always at your Devotions; nor always at your Works.  
15. Towards all worldly things trespassing rather in the defect, than in the excess; the contrary, in spiritual, and divine.  
16. In all those actions, which cannot utterly be forborn, and quitted, and yet an excess in them is a sin, and the same action, that is now lawful, if continued, presently becomes unlawful (As, Eating, going-on to intemperance; providing for yourself, or family, into covetousness; particular affection, into concupiscence; recreations, into voluptuosity, etc.) Keeping ever a more strict watch over yourself; leaning rather to the defects, and never wholly justifying yourself in using them, where it is so easy to transgress.  
17. Not judging of your spiritual condition, your religion &c, by your coolness, or fervency, in Devotion; by God's ways towards you of mercy, or judgements, prosperity or afflictions; (the Book of Job was written to undeceive us in this) by your former sins; by quietness of conscience (which is many times caused by a faulty ignorance): but only by the fruits of godliness; and that, not some partial holiness, in some one, or few duties, but universal, sincere, constant; nor yet in freedom from the acts of any vice, when no occasions offered; but in conquering these, when tempted.  
Digr. Of a certain quietness of conscience, common to the Orthodox, and erroneous, to good men, and bad: (so far as they are either ignorant, or forgetful, and not considering:) and so undoing most men; who, instead of labouring (out of a pious fear) a reform or better information of their conscience, judge only of their condition by its present persuasions, and presume of safety in not going against it. This of a right ordering of our Judgement as to Good and Evil.   

§. 45.  
2. Right ordering of the Judgement concerning Truth, and Error  
2. A right ordering of our Judgement, concerning Truth and Error.  
1. Judging of the truth of Doctrines, as you see they tend to godliness (1. Tim. 6.3. Tit. 1.1.) and as they are more fitted for bringing forth in us the fruits of good works. For, by their fruits are true, and false, doctrines certainly known. Matt. 7.16.20. holiness, and truth, vice, and error, being consectaries one of another.   

§. 46.  
2. Taking heed of those doctrines, which weaken the practice of Piety, etc. (To name you some of them) such as these seem to be.  
If any— Should teach you, That to abstain from any thing, which it is lawful by God's word to enjoy, is fruitless; will-worship; Superstition.  
— Should assure you of an equal facility of attaining heaven in all conditions of life; not noting to you the great lets, and temptations, that are in some, beyond others: (as in honours, riches, marriage, etc.) to excite your choice of the Better; or your vigilance in the other.  
— Should disallow, or discourage, Vows; and other prefortifications against those things which have been former occasions of sinning: and the abstaining wherefrom is in our Power.  
— Should speak against frequent hours of prayer in the day; frequent days of solemn worship in the year; frequent celebrations of the Eucharist; frequent Confession, and Communion; frequent fasting days, and macerations of the Body, etc.  
— Should remit unto you the reins of your obedience to the authority of the Church; requiring it only to her, when she commands that, which you, in your own judgement, weighing her reasons, do think just and right to be believed, or practised.  
— Should disallow confession of your sins to the Priest.  
— Should affirm, that confession to God, or the Priest, is sufficient for remission of Sin, without reformation of life and quitting Sin.  
— Or, that an internal sorrow of the Soul for them is only required; and any further external, and corporal penances, humiliations, or punishing yourself for them useless.  
— Or teach, that these penances and mortifications are necessary only (when they are imposed) to satisfy the scandal given the Church; but no way, to appease the wrath of God.  
— Or, that your sins are remitted by money, alms, Ecclesiastical indulgences, or Absolutions, when these are not preceded by a true Contrition.  
— Should teach you, that all sins (without any distinction amongst them) are equally effecting your damnation; and either that All, or that None, put you out of the Grace and favour of God; and that several degrees of Penitence are not necessary, according to the quality of your offence.  
— Should teach you, that good works are not necessary to Salvation; and that the promises of reward are made only to faith.— or, necessary, not from a strict obligation of every regenerate man to do them, having time for it; but only, out of gratitude— or, as fruits, that necessarily spring out of a true faith.  
— Should so extol Faith in our Saviour's merits (i.e.) in his good works, as, to make supervacuous inherent Righteousness. Or faith in our Saviour's satisfaction (i.e.) in his sufferings, as to void all our self-afflictions, mortifications, and conformity unto his death.  
— Should teach your inability (though in the state of Grace) to observe all God's Commandments; and to please him in your works, and to fulfil his law; as to the forbearance of all greater sins, and offences, against any part thereof.  
— Should hold no degrees of perfection in our obedience; nor any latitude of goodness, above that, of not being in fault; making none better than him that only keeps from sinning; or him, whoever is not the most good, to be amongst offenders; and one falling short of the highest degree of any virtue (as of Prayer, Charity, etc.) in this to be guilty of sin; to the taking away of all confidence in God for any good or acceptable work done by us; and emulation of being perfect; and pre-eminence of those who are Saints.  
— Should teach, the heavenly reward to be to all persons equal; so that, who is more holy than the rest that enter-in thither (Suppose St. Paul, than the Publican) doth, in the overplus of his mortifications &c, serve God for nought.  
— Should extol Predestination, Election, Grace, certainty of Salvation, etc. (i. e.) the mercies of God, so far, as to remit, and discourage, all Man's endeavours.  
— Should deny the continuance of God's miraculous works (now, as they have been in former times) to Holy men's Prayers; (to the great weakening, of Prayer, and Faith) and of the making use of the intercessions of Saints, and of holy men for us.  
— Should labour more to instruct you, in what sense, and [quatenus] such and such Christian virtues, are not to be practised, than in what, they are; whereby you become more inclined to the omission, than inflamed to the practice; of them. As, That Confession of sins to the Priest is not to be used, if not necessary jure divino; or because all our sins cannot be recounted or remembered: Not alms, not penances; that is, as self-sufficient satisfactions to God's justice for your sins. Not good works; that is, as thinking to merit heaven by them abstracting from our Lord's. Not set times of Prayer, of Fasting, &c. that is, as of divine command, or essential parts of God's Worship. No Addresses to Saints, or Holy-men of God for their Prayers and Intercessions to God for us lawful; i. e. with such a belief and intention as if the Divine Majesty did not immediately hear or receive our own Prayers: or, as if our Lord's Intercessions and Mediation for us were defective or unsufficient without them. Should teach you, that voluntary poverty, or selling our Goods to give them to the Poor; Celibacy; preaching without charges; remitting just Lawsuits; and not requiring (by constraint) satisfaction for damages; not wearing of gold, costly apparel, etc. 1. Pet. 3.3. are no general Advices and Counsels to all (save only in preparatione animi, to do them in some time of great exigence; as in persecution, etc.); but are particular precepts (and so obligatory) to some only, we know not whom; in some particular cases, we know not when. I say, Taking heed, and having great jealousy of the truth of such doctrines, which, you experimentally find, do weaken the practice of Piety; as several of these doctrines  seem to do.   

§. 47.  
3. Considering, Doctors, Religions, Sects, according to the less, or more liberty, or severity of their doctrines; remissness, or strictness of their discipline; the more, or less, practice of mortifications and devotions, in them; (for the severest Religion is the best; and the most Spiritual consolations, and the surest way of Salvation are in it:) According to their erring more in speculative points; or more in practicals; for the Error in practicals is much more dangerous; Since a small measure of knowledge is exacted of Christians, but much of duty. Again; According to the more works, and Monuments of Piety and Charity, which you find to abound in either; For there surely is the greatest love of God; and love is never without light. Lastly, According to the greater or less value it sets upon the Fathers, Councils, and her own authority. For those, whose doctrines more agree to those of the Fathers and Councils seem rather to be adhered-to, and those more agreeing with them are likely more to value, and ascribe to them an higher authority: and also who lessen Church-authority seem to have the less Title to it; And she who more earnestly challengeth a filial obedience, seems stronglier to believe herself the true Mother. On the contrary, Stepmother's, and the little-favoured by former Authority and Antiquity endeavour more according to their interest to prejudice, weaken, and depress all these; do much insist upon Christian liberty and quote frequently the texts that may seem to caution against any such rash submission to or dependence on others (as Matt. 15.9.14.— 1. Jo. 4.1. 1. Thess. 5.21.) And to render their Sons full of unsettledness, unconstancy, and dispute.   

§. 48.  
4. Avoiding curiosities of Science, and the enquiring into, and dispute about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quomodo & Quatenus of things. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nazianzen) For, besides that of such silly languishing (of one not content with sound words, 1. Tim. 6.4. comp. 3.) about many questions, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as they are called by the Apostle) do come envies, contentions, rail, and evil surmisings, and perverse dispute, and misinterpretations of other men's meanings (1. Tim. 6.4.) It also happeneth many times, that from an only-excluded- quatenus in the dispute, the whole substance of a necessary duty is prejudiced and omitted in men's practice.   

§. 49.  
5. In these matters of Controversy more willingly embracing those tenants, that give more, than that give less, efficacy to any Christian practice, or duty. Since the one increaseth, the other diminisheth, your affection to it, and the necessity of it. As, two teaching good works necessary; he of them, that should say they are so only out of gratitude; or as signs of true Faith etc. would more weaken men's study of them. So, for Alms, and deeds of Charity; he that should teach them necessary as a duty in obedience to a precept, not also as a special means for procuring remission of sins, and receiving many as well temporal as spiritual blessings from God &c, would more weaken men's practice of them. So, for Fasting; he that should teach it to be a means indeed to weaken our lusts, but no duty required by God.   

§. 50.  
6. Not harkening to your reason against what seems clear Revelation; nor against strongly-confirmed Tradition; or common Ecclesiastical History; nor against the professed experience of other Saints of God. That Philosophical Caution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems mischievous in Divinity, especially against the common authority and credulity of so many others. And that thing may be most credible and conformable to a well-rectified Reason that disagrees with ours as yet not so clearsighted, or otherwise prejudiced and mis-seasoned. Not opposing God's wisdom, or justice, (such as we fancy them) to what is his work; or his Power, to what is his promise; and not stating, what is, and what is not, to him possible; But captivating our reason for other things (in the former Circumstances) as far as we do for the Trinity. For our Reason is very weak; and all true Reason hath an anti-reason, and verity, a verisimility, always opposing it.  
7. Taking heed also of using negative argumentations from former Authority against better: As, That if such a thing were a truth; or a truth of such consequence, It would have been mentioned by our Lord, the Apostles, the Fathers of such, and such times. As, if any, in the Apostles times, should have argued, That the Mosaical Ceremonies were not abrogated by Christ, because our Lord (who foresaw such a grand Controversy) yet in the Gospels hath expressly said nothing of nullifying them. Or again; That he had said nothing of them, because the Apostles quote not any such his commands. Or should have argued, That the Gentiles were not to be admitted into the Church, etc. because so many at Pentecost when inspired with the Holy Ghost, as yet knew nothing of it; Or, because afterward it (a matter of such consequence) was revealed to none of the rest; and discovered to Peter only by a Vision and an Experiment (See Acts 11.3.15. comp. Act. 10.28.34.) not by a clear command. Again, Not rejecting any thing as the Invention or Institution only of later times, from this negative arguing, That it cannot be showed in the Writings, Histories, or Registers of the former; For many things may be believed or practised in such times when they are not mentioned in the Records thereof: Especially if those times less abound with Writings. Nor is every thing to be concluded new, that is newly spoken of, or agitated. Which agitation first happens to be upon some new opposition made to things formerly received. Not using also Negative Argumentations from former times, to the disparaging or dissuading any practice of the later on this account, such practice was not in former, or then was less frequent. For many such very beneficial for the augmenting of Piety or Devotion may be discovered, or also instituted anew in any age. And it is a sufficient licence of them, if nothing therein can be showed contrary to the Divine Prohibitions, or Commands. The same thing also may be said concerning the Divine Favours and Honours done to God's Servants and Saints; not in all ages perhaps dispensed altogether after the same manner, but some more frequent in one, some in another. And, for such varying practices of later Church, or Favours of the Divine Grace, if a considerable benefit appears of the first, and an evident proof of the second (Voluntas Dei, as St. Austin De Inventione S. Stephani, Fidem quaerit, non quaestionem), this is sufficient for allaying our further inquisition; and establishing our acquiescence in them. For God seems to be pleased that the successive ages of the World should be entertained with some variety; And the Oeconomy of the Church after Constantine's times differing in many things from the former, yet was entertained with general approbation.   

§. 51.  
Digr. Of the great confidence, and little strength (notwithstanding the conformity which truth hath to the Intellect beyond error;) of Humane Reason (made mostwhat a slave to our secular Interests and Passions) discerned by the serious contemplation: 1. Of the learned of one nation (from several education, and interest, and concatenation of Tenants) embracing a contrary Sect of Religion, to those of another; both with the same zeal, and pretended evidence on their side; (yet both perusing the same Scriptures, and one another's Arguments): And this so unanimously; that it is almost a Miracle, if one among many hundreds deserts his Party. So that, as any one happens to be educated in his Studies: For Example, in Spain, or in England, accordingly he is prepared to suffer the like Martyrdom in Defence of the Roman, or the Reformed, Tenants. 2. Of the general change of Opinions, upon the mutation, and a contrary influence of the Civil State; the new Opinions after a while being as universally asserted, as, before, the other were; and that amongst the Learned. 3. Of the confidence, and resolution that any one, who since hath changed his Tenants, may remember he had once in his former, before the discovery of his error. All which is said, not as if all Opinions are equally probable and tenible; or, that error in most men proceeds not from a faulty ignorance, and so is answerable-for; (as also is truth itself, when taken up only on the same Grounds as others do their Errors:) But, upon our Liability to guilt in our misperswasions, therefore to excite a perpetual care and jealousy of secular Concerns and Prejudices their not corrupting our Judgement.  
8. Not depending on your own Judgement (commonly mixed with much self-interest, though unperceived) in the sense of Scriptures (many times not well studied, and compared by men, who are of other ordinary employments); since we see those, who have them most common, in their not submitting to Ecclesiastical Authority, and direction, to run into most diversity, and absurdities of Opinions. Often meditating therefore on these following Propositions for keeping you more steady in your obedience.  
1. That, though the exercise of private men's judgements in all things be allowed, Yet is not its erring hereby excused in their not informing it aright, or in their not performing a submission thereof to whom such submission is enjoined. And, that the charging Christians in general to beware of false Prophets, Seducers, and blind Guides, doth still bind them more closely to obedience of their true Guides, so long as they have sufficient evidence left them, who are so. Of which, See n. 6.  
2. That it is necessary to follow the judgement of the Church (i. e. of the Ministers thereof, delegated by our Lord, and having his promise of perpetual assistance) where universally agreeing in any thing; though this thing be contrary to your own Judgement or Reason concerning it.  
3. That (in Churches divided) 'tis more safe to follow the judgement of any Church; than your own opposite to all. For the Contrary to these two seems a too great Presumption.  
4. That, as it is lawful to appeal from one Teacher to another, from the Inferior to the Superior, so never from all (after you have proposed and they disallowed your reasons) to the Scriptures, as you (alone, or with an inconsiderable party in respect of the whole) do interpret them.  
5. That you have a charge, not to contend or dispute with, but to obey and submit yourself to, those, who have the spiritual rule over you; who watch for your soul, and who must give account for it thus far: That they have declared unto you all the Counsel of God (Hos. 4.4. Heb. 13.17. Act. 20.20.27.26.); who were given by Christ, that we should not by the slight of men be carried about with every wind of Doctrines, Eph. 4.11. comp. 14. who have more ability to judge; and more assistance promised not to mistake. To submit unto these I say, as unto Christ himself, See 2. Cor. 2.10. Eph. 5.22.— 6.7. (which holds a minori ad majus) whom absent they represent to you, 2. Cor. 5.19, 20. Knowing, that the greatest difficulty of Salvation lies not in discerning whether they rightly direct, but in doing what they direct you to.  
6. That, in any disagreement of these our Ecclesiastical Superiors, such our Obedience and Submission of judgement is due to those, who among them have the greater and higher authority, our Lord for this reason having instituted them, not equipotential, or independent one of another, but in a due Subordination and Super-intendency, that their Subjects, in any their clashing, may know both as to single Persons, and Councils, to whom they ought to adhere. And they are much to be avoided, who would induce an Equality and a Parity into the Clergy; which infers a Confusion of Doctrines and Opinions. And it is the same, among them levelled, to obey whom of them we please, as to be tied to obey none at all.  
7. That, though all true Faith is grounded on, or ultimately resolved into, something which is infallible (i. e.) God's word (whether written, or not); yet it is not required to a true and saving Faith, that every one should know, and be able to prove infallibly that that which he believeth (perhaps taught him only by his Pastor, or Parents, who may lie) is God's word. The greatest Proof of which (viz. that the object of his Faith is God's Word) is universal Tradition: which universal Tradition, if it also be supposed infallible, yet cannot every one be infallibly certain that the Tradition concerning the matter of his Faith hath been Universal; which Tradition all true Believers cannot, or have not leisure, to examine. That therefore a true and saving Faith requires not this condition, that one be infallibly certain of, or can demonstrate, it. That, if it did, one is no way nearer to a certainty of Truth, and Faith, by using his own fallible reason to find it out, than by relying on a more learned man to show it to him; who perhaps may give him a much clearer evidence thereof than he himself can discover. And if the fallibility in another hinders that you cannot safely rely on his Judgement, the same fallibility in yourself exacts that you do not rely on your own. And whatever evidences, whether from Divine Revelation, Reason, or Sense, yourself hath for not erring, the same your spiritual Superior hath, or also more.  
8. That the believing or practising a thing against our own Reason or Judgement, abstractively taken concerning the thing, (i. e. when all our own Reasons concerning it tend to persuade us, that such a thing is erroneous or unlawful), cannot be going against our judgement or conscience absolutely; or this being taken for that Reason or Judgement which is of two contrary the more prevalent in us: and so long as we have some other Reason concerning the credibility of some person, who declares such Doctrine not erroneous or Practice unlawful, which sways us against those former Reasons we had concerning the erroneousness or unlawfulness of the thing; namely, this Reason, that we ought, upon some weighty considerations, rather to follow an another's Reason, or Judgement concerning such thing, than our own. For here, the relinquishing our Judgement in one sense, is in another sense following it. And he would offend against his Conscience or Judgement, who judging or being persuaded that he ought to submit his Judgement to another, should notwithstanding practise contrary. And such persuasion also is ordinary, when we know others either more wise, or experienced than ourselves; or also such who are authorized in such matters to direct and guide us.  
9 That, supposing only such an infallibility promised to, or instated by our Lord on, his Church, or on our Superiors (I mean, those declared such n. 6.) as that it shall not err in necessaries, and that Salvation may always be had in it, this seems abundantly sufficient for establishing an absolute obedience unto it in all its Decisions. Because in submitting to all these (for which submission we have good reason, so long as we ought to think these our Superiors more wise, learned, and holy than ourselves) we are secured not to err in necessaries, nor to be such blind followers of the blind, as that both shall fall into the ditch; But in our non-submission, we may err in necessaries, so long as ourselves can make no certain distinction between things that are or are not so. And again; in such non-submission, where Submission is due, though we happen to retain all truths still necessary to salvation, yet here in dissenting and departing from the Church, or such Superiors, we shall stand guilty of Schism and Breach of her Unity or Communion; and so on this account miscarry in our Salvation.  
10. That if the Church, succeeding the Apostles, had any Authority as to stating matters of Controversy, it hath in all times an equal; and which lays an equal Obligation on its Subjects. And that several Controversies also are such, as must be decided not by the former but the present Church. As this Controversy, What former Counsels are to be accounted General, Legal, Obligatory: Or, What is, in any point debated, the Sense of Antiquity, etc.  
11. That all the Church's new Determinations, or Injunctions, in what ever time passed, are never done but for some seeming to-her-cogent Reason or necessity thereof. Viz. Upon some error and opposition to Doctrines or Practices formerly received; or, to some by-her-deemed necessary consequents thereof; which error permitted against the latter, must by the Sequel ruin the former. And thus came, justly, the Athanasian Creed to be larger than the Apostles. And the same authority hath the Church of later Ages to add more Articles to this Creed, as the Church of that age had to add these to the Apostles Creed. And here note concerning such necessary Consequents, That if any Article of Faith is contained in Scripture, so are all the necessary Consequents thereof: And then, that these also when known by us to be such, are all necessary to be believed; though it is not necessary, that also we know them to be such; Nor necessary, in assenting to all things which we know the Church hath determined or decreed, that we know all her Decrees; or that we may not inculpably hold something otherwise than the Church doth, till we know what she holds therein.  
12. That our Obedience to our spiritual Superiors, for any decisive authority in Controversies of Religion committed and delegated to them by our Lord, is not duly performed, so long as done with these limitations; viz. Obeying and assenting to them so far as we think or judge their Decisions agreeing with God's Word: Or, so far, as agreeing with right (i.e. with our own) Reason (for only, what seems to us right Reason, we call so): For indeed, he, that will first judge concerning these where they judge aright; and only obey for so much; submits not at all to theirs, but his own, judgement. Qui obediunt propter judicium proprium, sibi, non aliis, obediunt. Nor, herein do we more observe or conform to theirs, than we would do to the advice of a Friend or Servant, viz. Where we think these say right.  
Some of these precedent Propositions well digested may stand you in some stead: For fixing your obedience to Spiritual Superiors; and, in it, practising Christian Humility, and a Denial in what is most yourself; and preventing Disputation and Scepticism in things established; and lastly, for enjoying much quietness of mind.   

§. 58.  
5. Industry, and a Vocation.  
5. Industry in some Vocation. (i. e.) 1. Serving God, and being instrumental to his providence in some Employment, for supplying those necessities Spiritual; Civil; or Natural; which God hath ordained to be conveyed to men, only by the ministry of men.  
2. Following it without digressions into other curious, or needless employments, or desire to be aliquis in omnibus. And (if it may be) having a design of some particular good accrueing to your self or your neighbour in your labour, by it to sanctify your work, and excite your diligence.  
3. Entertaining no employment, that excludes a sufficient vacancy for your Devotions.  
4. Ordering still beforehand, and, where it is much, setting down in writing, your business; which strengthens the performance, and prevents divertisements.  
5. Keeping a certain, and constant order in your daily employments, as far as they are capable thereof. Qui bene ordinat diem, bene ordinat vitam, life being only a collection, and total sum of so many days.  
6. Taking special care of the beginning of your employments in the morning; and after meals; which then begun well, are easily continued; but ill, and vainly, are not so easily changed.  
7. Using your recreations not before, but after, your employments, because you will experience, that to get most of your time which is taken in hand first.  
8. Not doing business hastily, or passionately, or many at once; for all these much hinder the acts of reason, and judgement, in the managing of them; but dispatching things alway successively rather; and in a certain order, with a reposed Spirit, and without excessive thought.  
9 Avoiding in all things taedium mentis (for 'tis some delight that keeps a man in his work, nor will he persevere without it): the chief remedy whereof is an admixture of some variety: variety both of our employments; and, in the same employment, of the postures of the body (as sitting, walking, lying, etc.) and of the accidental and by-entertainments of the senses, (as several rooms, prospects, being in the House, in the Field, in a Church, etc.) by which the intention of the mind is much recreated; and better thus to afford some content to nature, than (which is worse) quite to desist from an holy, or otherwise profitable, exercise out of irksomeness.  
10. Keeping a strict account of your expense of two things: your Time; being that in which you are now to purchase Salvation in eternity: And your Money, or Goods; all the spare thereof being the Portion of the poor; and this in order to your Salvation also (see Luk. 16.9.) those eternal houses, in this sense, being also to be bought with money: Often accounts for what is past, helps much to prevent mis-expense for the future: Edicat quid absumpserit; ita fiet, ut non absumat, quod pudeat dicere.  
11. Doing all your temporal business in the name of Christ (Col. 3.17.23.) to the glory of God (1. Cor. 10.31.) whereby all your secular actions may become (as it were) consecrated, religious, and holy duties.  
12. Never neglecting your vocation, and duty, to cover an infirmity, or avoid obloquy, etc. But glorifying (and so increasing your reward with) God in serving him (in your appointed station) through the impotency of your nature; dishonour and infamy from men.  
Digr. Neglect of public duty not excused, and made amends for, by private integrity or good endeavours, that are besides our profession.  
13. Not being discouraged in the works of your Vocation, by ill success. God loving your patience in well-doing as much as another man's fruitfulness (which is indeed only from him) and rewarding us according to the working, rather than the work. (Esay. 49.4.)  
14. Before every distinct business (small or great) using a brief Invocation of God for his help, and benediction (with some reverence used of the Body); as 'tis usual before eating. 1. Cor. 10.31. [or whatsoever ye do.] This religious preparation will add more confidence, and courage in your labours.  
15. In matters of great moment, or much concernment, before any resolution made about them, Using the preparations of Fasting, and other Mortifications; of Prayer, your own and others (Act. 12.5.12.) (for God loves to be courted, and sought to by his servants, before he bestows his favours); of counsel even from Inferiors; by whom many times God sends Advice; Deus saepe revelat parvulis. For the same reason, to those surprising us with a proposal, not giving a sudden, and extempore answer, about matters of importance; but soberly desiring time to consider (i. e.) to recommend them to God in your Prayers.  
16. Observing, and setting down the affections, and inclinations of your Soul, in, and after, your Prayer made to God; By which many times He doth (not obscurely) reveal his pleasure to those, who wait for it, touching the particulars wherein they consult Him.  
17. For making your election where two things of consequence are doubtful which of them should be done, Bringing yourself, for as much as concerns self-interest, (i. e. as to sensual pleasure, profit, honour, wealth, etc.) into an equilibrium, and indifferency between both, that so you may embrace that, which simply more advanceth God's glory, the end of your Creation. And if thus you do consider things deliberated on, not in order to your own pleasure, profit, or other Secular satisfaction, but merely in order to the Glory and Service of God (for which you were created) and for attaining Salvation, in most proposals this question or doubting will be immediately without any difficulty decided by the Director of your conscience, or rather of God's Spirit; and so you certainly know God's Will and what he would have you do.  
18. But in those subjects of Consultation, wherein remains some further difficulty: The better to acquire this indifferency, and impartiality, and to make a right choice,  

1. Set down the several advancements of God's glory, or hindrances thereof, on both sides; and so compare these. Such deliberation, and trial, being a good way to exclude affections.  
2. Then betake yourself to Prayer and the other means prescribed n. 15. observing whether, after this, your mind doth with much repose and satisfaction, and without having used much discourse to persuade it, acquiess in any side: For this is a great Index to you of the Divine good pleasure, that such thing should be done, or prosecuted.  
3. The mind not thus settled, ask counsel of your Ghostly Father, or other Spiritual persons, (for these, abstracting their thoughts more from temporal engagements, are likely to give you the most wholesome advice): desiring God, that by them he would declare his will unto you; and so follow their Directions.  
4. In defect of these, choose, what, if you knew you were to die shortly, you should rather embrace: for this seems more divested of secular ends.  
5. What you suppose one, mortified to the world, would take.  
6. What you would advise another to, that asked your judgement.  
7. What you think an holy man, being asked his judgement, would advise to.  
8. Generally decree rather against that side, which your sense pleads for, as more grateful to it.    

§. 59  
Digr. Of The several more noble, and advantageous Vocations of the Gentry; and of there being two motives of daily labour; One, that we may eat our own bread (2. Thes. 3.12.) the Other, that we may have to give to him that needeth, and that others may eat of our bread (Eph. 4.28.) That who so needs not to work for the first reason: yet he (if busied in no other employment more beneficial to the public) hath it recommended to him for the second. Neither doth a plentiful inheritance, whereby he relieves the Poor, frustrate this Counsel. Since he giveth what is more his own, who giveth of what he getteth; than who giveth only of what he possesseth; and as he that relieves them with the one, doth well, so he that with both, doth better. See Act. 9.39.   

§. 60.  
6. Contentedness and Indifferency  
6.1. Contentedness and acquiescence in your present, and indifferency for your future, condition, and employment, (Eccl. 6.9.)  
Digr. Of the ordinary temptations of desiring to change it; from a false conceit, that we shall live with less encumbrances, and temptations in another: That we shall serve God better, or do more good in some other.  
2. Reserving (except in order to the advancing of God's Service) an indifferency to all accidents, and success; and reconcilement to all conditions of Life, (rich, poor, active, retired, etc.) and a compliance of mind to all employments; as if those only, which you are in, complied with you. Who so thus remits himself to God's pleasure, never fails of obtaining his desire; because, he desires only what happeneth; and hath much more cheerfulness, because less business, than the daily contrivers of their Fortunes.  
3. For the future, entertaining no designs at all (beyond the ordinary employments of your present Vocation, or someway respecting it); these being the chief causes of great passions, and discontents. Especially not any that looks very far off: desiring always to be, what for the present you are; (Quod sis esse velis, nihilque malis). Knowing, that (in a diligent and conscionable minding of your present business) the more you put yourself (for to morrow) out of the guidance, and conduct of your own humane wisdom, the more you are received into the tuition of God's. And by this non-solicitude do avoid, the languishing impatience of non-possession, the violence (often not without envy, malice, flattery, etc.) of a prosecution, and lastly, the despair, and misery of a disappointment (as it more often happens) of your desires.  
4. Or, if not this, at least entertaining no great designs; none singular, or eminent; but having as many, and as small, as you can, (and these also be rather suspensive, and doabting, desires with remission of the issue to God, than fixed, and peremptory resolves). For the smaller they are, the less will your passion be after them; and the less the danger of a rival to prevent you in them; and the more they are, the more indifferent will you be to any of them: So that, defeated of one, you can easily transfer your thoughts upon a second; a third; (As for Example: One dubiously proposing with himself, either such an employment, for doing the more good abroad; or else such a retirement, for better following his own Devotions; put-by the first, he will more easily repair to, and content himself with the second.  
5. In the prosecution of your designs (assuredly lawful, where there is no special interest of Piety) going on cheerfully in two cases especially. 1. Where you find any strong inclinations of your will, and a way much facilitated, and as it were offering itself unto you: For, that our heart, and way is thus prepared, we have reason to presume (in things lawful) is from God. 2. Where you find (though against your inclination) a course that is as it were necessitated to you (Suppose from the power others have over you, or from the indigence of your fortunes) For our wills may also take counsel of the flesh; and the necessity, we find thwarting our desires, we have reason to presume is from the ordination of God.  
6. Being as ready to desist; especially in two cases. 1. Where, a thing being suggested by others, yet no necessity presseth you; and, after having also recommended it in your Prayers, there remains an aversion of your will to it. 2. When, there being no aversion of your will, yet your desires find in the prosecution much impediment, and also difficulty. For this, or no way (Revelations being extraordinary) God declares his pleasure unto you: (i. e.) either in averting internally your will; or in externally opposing your endeavours.  
7. Practising content, and indifferency, and submitting to God's appointments, in any little displeasures that happen to you, Not thinking any small thing below the exercise of this virtue; for by this often employing of your quietness of mind upon quotidian inconveniences, it will grow stronger for greater occasions.  
8. Fortifying yourself against discontent more especially in the beginning and newness of a misfortune, or change of your condition: Time, and a little accustomance to a new (though worse) state of life, being a certain cure of all inquietude: Chief endeavouring to acquire this indifferency also for short, and long, life (the thing wherein we use to be the least resigned): A conformity to the Divine Will being a much more acceptable Sacrifice to God, where more difficulty and reluctance of Nature. Which indifferency is more easily acquired by frequent cogitations and discourses of Death and converse with the sick, rendering it less terrible to us; being a thing more strange and surprising because all avoid the forthinking of it.  
9 In the discontents also, melancholies, sadness, aridities, barrenness, morosities, disgusts, desolations of the soul; which, in the with-drawing, and absence of the Spirit the Comforter, will sometimes happen to the best of men; happen I say from some greater deprivation of present secular contents; from the length of their sufferings; and the remoteness of their reward or release; but most commonly, from an indisposition of the body, when the Spirits after much industry are spent, and grow heavy, and dull; or when some cold humours more abound (from whence these dejections are observed to be more frequently towards the Evening;) these desolations being a more special time of temptations from the Evil Spirit: First, Not resolving, or executing any thing, and refusing your own counsel, till such a fit be past. Well considering the Cause; and so neglecting, and not heeding your present thoughts; calling to mind former consolation, and that your mind was not long since, and e'er long will be again, of another complexion. Forcing yourself to pray, (St. James' his Advice, c. 5.13.) though you can little mind it. Exercising some act of praise, and loving God, in expressions opposite to your present think (as Cant. 1.3.— 2.16 Rom. 8.35.37. the 23d, 25th, or some other Psalm recited.) Meditating on the joys to come. On our Saviour and the Saints persevering in God's Service in the greatest wants of all worldly contents; and joying in these wants, because of a so much greater reward to come. Singing some spiritual Hymn, or Sonnet; which singing will excite your spirits. Taking up, and reading the Scripture, or some pious Book. Repeating the Beatitudes (Matt. 5.) together with the woes (Luk. 6.) Employing the mind about any other thing (save minding itself, or that which it is then doing): as in some external occupations, or honest recreations; any way refreshing, and heating your Spirits; Melancholy being of a cold, and dry temper; Only taking heed of not turning aside (to remedy it) to any intemperance, or other unlawful sensual delight. Emptying the Soul of some parts of its sadness, by communicating it to a spiritual friend; who also may infuse into you some of his Comforts. After such remedies used, the evil not expelled, patiently as always, entertaining it for God's, and your sins sake; and making of it to contemplate your own natural we akness.   

§. 61.  
Digr. Of the viciousness, and malignancy of Envy; and that no good man is liable to this passion; for he that envies another's temporal good, is not yet himself weaned from the world: Or spiritual; doth not truly love God, and the advancement (every way) of his glory: For such will say with Moses, Numb. 11.29. Would God, etc.   

§. 62.  
2. To your Neighbour.  
II. Duties to our Neighbour.  
1. All Duties to our Neighbour, more carefully, to be performed (amongst them) to the Godly, and the Members of our Saviour.  
First, JUSTICE.  
1. In doing no Wrong.  

1. Not defrauding (Mark. 10.19.) Not detracting, and defaming, etc. Not flattering, etc.  
2. Such things done, making restitution, satisfaction, etc.  
3. Ask forgiveness of, and suing for peace to, the injured.    

§. 63.  
2. In doing all Right.  
1. To those who are set over you (whether Ecclesiastical, or the Civil, or your Domestic, Governors, as Parents, or Masters) dutiful obedience in all things (Col. 3.20.22.) as unto the Lord Jesus (believing most certainly, that it is he that governs, and commands you by them. (Eph. 5.22.— 6, 7.) without resisting (Rom. 13.2.) Especially to Parents; to our Spiritual Fathers, our Pastors; and to our Spiritual Mother, the Church. See p.  
2. To those you are set over (especially to your Family; and in it as well to Servants, as Children) careful government, provision, etc. as being to them in the place of the Lord (Deut. 1.77.— 2. Chron. 19.6. Rom. 13.4.) with all gravity (1. Tim. 3, 4.): but without rigour, etc. (See Gentleness recommended to Superiors Levit. 25.43. Eph. 6.4.9. Col. 3.21.): Sparing in Commands; but diligently exacting obedience. So Princes, to make Laws sparingly; rigidly to execute them.  
3. To all that you deal with, honest negotiation.   

§. 64.  
1. In this; 1 Not speaking an untruth. 2 Not speaking a truth, to deceive. 3 Not concealing a truth, to deceive. 4 Not taking advantage of the necessities, or ignorance, the richness, or conveniences of the Contractor. 5 And to the poor showing some indulgence. Using veracity, and Christian Simplicity; avoiding in all things dissimulation, and Hypocrisy; using fidelity in not telling tales; especially in not betraying secrets; (Ecclesiasticus 27.21.24.) En la boca del discreto, lo publico es secreto.  
2. Keeping religiously all covenants, and not altered according to after accidents.   

§. 65.  
Digr. 1. Of the heinous crime of lying, and deceiving. 1. Th. 4.6.  
2. Of the heinousness of perjury, and breach of promises, covenants, etc. Even those.  

1. Made out of fear.  
2. Or which others have compassed by fraud. See Josh. 9.3. comp. 2. Sam. 21.1, 2.  
3. Or where others do violate their faith to us.   
3. Of God's special vengeance (as it is specially invoked in making them) upon violation of solemn Covenants.  
Secondly, MERCY: And Thirdly, LOVE.   

§. 66.  
1. In doing no hurt.  
1. Reverencing the absent, and being very jealous of your behaviour concerning them.  
1. Not speaking evil of them, though a truth, unless notoriously known, and in a case of some necessity. Not doing it always then, even when it may seem some way to tend either to their amendment we speak of: Or theirs, we speak to: for this pretence (mostwhat) is only a temptation  
2 Lastly, when the faults are such, as, for the offenders, or also for the common, good, are not to be concealed, speaking of them only to those who can remedy them: i. e. to the person that offends, or to the Superior, (and this with all humility; but not speaking of them to others, lest so be introduced a custom of detracting. Of which much silence is an happy cure. Endeavouring still in part to excuse them when you are forced to relate their faults; or when you hear them blamed by others: for so those do who truly love another; (for charitable affections have always a charitable judgement; and, if we pretend to love our Neighbour as ourselves, we ought to excuse him, because we usually do excuse ourselves); And so those do who constantly remember their own infirmities. Besides, that a custom of excusing much, checks another's male-dicency: and men do not so freely blame, and censure, where they perceive it doth not please; and so covering the others fault rectifies also theirs.  
3. When you must speak of them, imagining them present, and hearing you; or that you speak to another to relate it unto them. In general approaching when people are absent, as it were nearer to flattery; when present, to detraction.  
2. Not discommending other men's works, and do; (Especially not those of Governors) Jam. 4.11. Judas 8.9. not diminishing, or dissembling, their good parts. etc.  
3. Not censuring etc. Especially in the points of God's Judgements: Remembering Job; the Galileans; and the born-blind.  
Digr. That, ordinarily, no good man is so good, nor wicked man so bad, 
1. Cor. 13. Charity thinketh no evil— rejoiceth not in iniquity— hopeth all things, believeth all [good] things.  as men commonly imagine. As is experienced by much conversation with either, after such an opinion first had of them.  
4. 1. Not enquiring into, avoiding the knowledge of, the defects etc. of your Neighbour (who is busy to mark can hardly abstain from censuring) 2. thinking no ill. 1. Cor. 23.3. Not hearing willingly, 4. Not believing ill reports of them. 5. Excusing; 6. Especially never ill interpreting their intentions: never saying, they did such a thing out of pure wilfulness, despite, and malice. (Mat. 7.1.) 7. Forgiving, and not returning evil for evil. 8. Praying for their forgiveness from God. 9 Loving, and Praying for, them (this being a more special duty of the Gospel.) 10. Especially forgiving Errors; and being charitable to other men's contrary opinions, and judgement; which charitableness cannot well be without an humble, and mean conceit of our own wisdom; therefore towards this difference in opinion we use to be far more uncharitable, than towards vice: Because who agree not in opinion seem to disparage our judgement, and upbraid us of Error; But the vicious render us appearing to ourselves the more righteous. Now we naturally tolerate any thing that advanceth us in our own conceit; nothing, that depresseth us. 11. Not requiring satisfaction for losses. 
Seek● not her own— beareth all things.  12. In smaller matters not vindicating your innocency aspersed by them. 13. Not relating their faults against you for their disgrace (this being one kind of revenge): talking, afterward, of men's trespasses is a manifest imperfection in our forgiveness. 14. Preparing yourself to receive more injury, and loss, rather than contend with them. 15. Seeking for peace to those, who have injured you, with telling them privately their fault. 16. Not envying them (1. Cor. 13.4.) 17. Esteeming them better than yourself. 
Envieth not: is not puffed up.  18. Submitting not only to Magistrates, but even to one another, out of pure humility (Eph. 5.21.— 1. Pet. 5.5. Rom. 12.10.)  
Digr. 1. Recommendation of forbearing just suits, and contentions for our right (1. Cor. 6.7. Psal. 69.4.) especially in smaller matters; being sure, that God will make us amends some other way. This rule obligatory to Kingdoms, and States (one towards another); as well as to private men. As likewise States, and Magistrates, to show all mercy in inflicting of punishments.   

§. 67.  
2. In doing all Good.  
1. There being two grounds of doing good, and exercising charity to your Neighbour. 1. The love of God, to whom our Neighbour hath relation, and whom God hath a care of; and so we also are taking care of him to please God, 2. And particular affections to our Neighbour, from the relations we have to him; or qualities we approve in him, &c. Building your well doing chief upon the first of these, for so it will be more sure, and more universal. And this ground ought often to be meditated on, to excite you to well-doing; and to teach you to love them, as his friends, rather than your own.  
2. Returning; 1. good for good, for this is gratitude. 2. Good, from whence no Evil; Humanity. 3. Good for Evil; Christianity: and the first trial, whether our Love to our Neighbour be for God's sake; and such as is commanded. 4. When fewer good and yours cross, preferring their good (when considerably greater) before your own; persection. As; your Neighbours great benefit in his goods, or affairs, before a smaller loss, and hindrance in your own; your Neighbour's life, before your own goods; your Neighbour's Salvation, before your life. etc. 1. Jo. 3.16.  
Of Alms, and Deeds of CHARITY.   

§. 68  
3. Showing Mercy to all Creatures whatsoever capable of it; particularly those under your command; in using them kindly, providing for them, etc. (See Leu. 25.53.— 22.24.28 Deut. 25.3, 4.)  
4. Showing Mercy to your Neighbour; not only for his body, and his estate; but, above all, to his Soul, in any kind you may.  
5. Showing what Mercy you can to the faulty; in not punishing them (when you are forced to it) with rigour. See Zech. 1.15.— 2. Chron. 28.9. Esay. 47.6. Ps. 69.26.27. Amos 1.3.6.19.13.) nor adding more affliction to misery. Ps. 109.16. Phil. 1.16. Jer. 48.27.  
6. Showing Charity, and Mercy, especially to Saints, in a more careful manner, than to others; (Since all poor do not equally bear the image of Christ; and God's providence is especially solicitous for his servants, (Matt. 35.43. 1. Tim. 4.10. Deut. 11.21. Matt. 10.42.) whose Mercies we are in every thing to imitate, Gal. 6.10.) and, amongst these again, especially and in particular, to his Priests.  
7. Addicting yourself to some particular kind of Charity more than the rest; that your minding, chief, one thing, may make you more beneficial herein to your Neighbour.  
8. Your Charity, and Alms; 1. not to be casual, but regular (tasking yourself to a monthly, weekly, or daily, Alms, 1. Cor. 16.2.) 2. Proportionable to your estate at the least; Those as this greater, a twentieth, a tenth part, etc. 3. And this by no means less under the Gospel (which should be more liberal, Act. 2.44, 45.) than that which was commanded by God under the law, (See Deut. 14.28, 29. Levit. 19.10. Deut. 26.12.) 4. Set apart for, and yourself seeking out, (not solicited by) the necessitous.  
Digr. Of the large proportion of Alms according to men's Estates that was enjoined under the Law.  
9 Being very frugal, and thrifty in all other expenses, to make the deeds of Charity more abundant.  
10. Not making your poverty, while you have in it something to spare (as he hath, who hath something to spend vainly) an excuse to omit alms: Remembering the commended poor widow (Luk. 21.4.) The persecuted, plundered, Macedonians (2. Cor. 8.2, 3.) The day lalabourers working to have something to give. (Eph. 4.28. 1. Cor. 16.2.) Our Saviour's advice, where no ready alms, to sell, to help other means wants. Much more, taking special heed, that your lusts rob not the poor; nor yet your conveniences be preferred before their absolute necessities; and the nearer still you are to want, being so much the readier to give, that you may find like supplies in your own approaching poverty.   

§. 69.  
Digr. 1. Of the much abused Text. 1. Tim. 5.8. spoken concerning children's maintaining at home (and not obtruding upon the Church) their aged infirm Parents with necessaries: (comp. 1. Tim. 5.4.16.) And being in general a duty no further, than providing only for necessaries sooner for Relations nearer: because none are bound to provide more than these for themselves; which is the rule and measure of our duty, and obligation for others. 'Tis a lawful thing to provide for our posterity according to, or also beyond the degree, and quality, of their Ancestors, but far from a duty; and, whosoever's Family is not poor, he doth better, who maketh further provision for the poor, than he, who for his family. And doubtless rich Zacheus did no injustice to his children, in giving half his goods to the poor; nor yet they, Act. 4.34. Nor they, Matt. 19.29. Whose Relatives having necessaries, they were not further careful for their wealth; and minded more their own eternal Salvation, than the temporal abundance of theirs; which abundance also happens most commonly for men's hurt; and the want of which, if it be convenient for me, is so also, for my child.  
Digr. 2. Of the ordinary faulty obstructions to Charity. As maintaining ourselves according to our quality. Our being comparatively poor, though we are not necessitous, See Luk. 21.4.— 2. Cor. 8.2, 3. Necessary provision, for old age;— for uncertain times;— many children;— many poor kindred;— provision for our Family;— chargeable recreations;— false named hospitality, and (truly uncharitable good-house-keeping, I mean such as entertains the rich, not the poor, feeding not the hungry to satiety, but the full to excess;— debts, but these many times contracted by purchases, or high marriages etc.— The unworthiness and wickedness of those who demand our alms.   

§. 70.  
11. Not omitting, or slighting the performance of small Charities. Mat. 10.42.  
12. Not passing by regardless, but discoursing with poor; and being ready to be informed by him of his necessities; this being an excellent way to force yourself to Charity, or to the enlargement of it: the tender-heartedness of many (which God hath given to man) escaping the relieving, only because they will not know, men's wants.  
Digr. 1. Of seeking objects, and occasions, of Charity [what the eye sees not, the heart grieves not] and, Of the benefits we receive by objects of misery: That Hospitals, and Prisons (those best Schools of Humiliation) are provided by God, always ready to offer us occasions of deeds of Charity; which Charities are so much greater, than others, by how much the object is more loathsome, and offensive; and the more necessary, because most men avoid them: Eccl. 7.3, 4.  
13. If your employments, or retirement affords you little conversation with the world, committing your alms into the hands of some other pious, tenderhearted, and discreet persons whose public affairs afford them often occasion to meet, or also deal, with such objects of Charity; As to the Pastor, to a Physician, or Surgeon, to the Officers appointed for the Poor, etc.   

§. 71.  
A Catalogue of many several ways of showing CHARITY.  
I. CHARITIES to the Soul of our Neighbour.  
1. Endeavouring beyond all things in this world (and remembering the great reward thereof, Jo. 4.36.) to save, and convert many, or, if but one Soul, that is more precious than all this visible world to God; to save (I say) i. e. to procure for it, such an infinite glory for ever, and ever: and the most merciful God to be praised by it day, and night, without ceasing, for ever, and ever. What pains of ours can be worthy of such an effect? What thanks will such a Soul, when ravished in such bliss, and delivered from such torments, not give unto us? And how will God love us, for thus procuring his greater eternal glory from more of his Creatures. (Luk. 12.37.44.)  
2. In which not neglecting also the least means, attending to it; though but the producing of one good thought, in the most abandoned to sinning; that God may be at least in one moment by them (if not glorified, yet) not, or the less, offended; and at least their future torments something diminished.  
3. Helping your Neighbour with your Prayers tho unasked, especially when he is in any very great distress.  
4. Teaching, Catechising, Children, gratis. Especially not neglecting herein those of your own Family, or near Relation.  
5. Going into Infidel Countries, or into the most ignorant, and untaught, or heretical places of the Christian, to teach the Catholic Faith, and direct the misguided. So also into Hospitals and Prisons on the same account, to the sick, to the abandoned and desperate; which also may be to yourself a beneficial Mortification.  
6. Counselling the doubting, that desire your advice. And, In giving any spiritual Counsel, at the same time praying secretly in your mind to God, that he (without whom it fructifies not) would open the heart to receive it. Advising the party, if still obstinate, to recommend such a thing to God in his Prayers; whose amendment perhaps God reserves to himself. 7. Establishing the scrupulous. 8. Confirming the strong. 9 Encouraging to good works. 10. Advising humiliations to the confident, especially when sick, and striving to beget in them Acts of Repentance and a sense of their Sins; and above all things avoiding the flattering, or begetting security in a Soul, which you think is in an ill condition; and when lying under the hand of God's wrath.  
7. Giving no scandal to the weak: And supporting, and tolerating them with all patience.  
8. Much compassionating, and condoling the afflicted; (our partaking, nay aggravating, their grief to them much lessening it): And comforting them, though smitten of God; a temporal stroke many times saving and preventing an eternal.  
9 Admonishing, reproving, sinners. Luk. 3.19. And in Reproof using what privacy you can; yet, in company, not forbearing it, when a sin committed before the company; or, when no likelihood of other opportunity to do it privately. Reprehending rather in the close of your converse, and discourse with them, than at your first accost; and rather at some distance from committing the fault; because such reprehension is less offensive. Not usually reproving without some pre-commendations as to other things: Not reproving the fact without some excusing (at least in part) of the intention, which only known to God is never by us to be judged, or censured. In Admonition, and Reprehension using the first person, including yourself, rather than the second; [We] rather than [You]. [We should, or should not do thus, or thus. We offend God in doing so and so]. Or sometimes, using the third. [Men aught, or ought not, etc.] And in mentioning their faults delivering many times what you have to say rather as from a third person [some say: It is said; I was told, etc.]  
10. Correcting the refractory, when having authority to do it.  
11. Quitting men of their fears; fear being many times a great torment.  
12. Reconciling Enemies; and arbitrating and taking up differences between friends: And procuring as much Charity (the greatest virtue) as you can between all men; This being the greatest deed of Charity.   

§. 72.  
II. CHARITIES to the Body.  
1. Feeding the Hungry. Clothing the Naked. 3. Warming the Cold. Relieving with money, or rather (for Money is often misspent) with victuals or , or in cold Seasons with fuel, a certain number of poor at your door on certain days; or also sending such alms to their houses. Providing a private receipt for Tickets, where the more bashful poor of honest families reduced to poverty may make known their wants, and so be relieved Entertaining some poor at your table on certain days; and exercising some acts of humility with, and toward, them. In all supplying of the Poor's corporal, endeavouring also to relieve their spiritual, Necessities, (as if their alms were made their wages for saying our Lord's Prayer, Creed, or some part of their Catechism); where more secular wants, there being commonly also more ignorance and poverty in Spiritual things.  
2. Visiting, tending on, the sick; especially the poor and helpless (those in Hospitals, or in Prisons, etc.) providing necessaries for them, Physicians, a stock of usual remedies for their diseases; praying with, reading to, them; and helping any way their repentance in a time when Souls are most humble, pliant, and best wrought upon; and procuring by all means their dying in God's fear. Especially not rashly comforting the sick with Hopes of their recovery; whereby they may be hindered from a due preparation for their death; or at least, lose the benefit of their sickness, in their performance of the Acts of Humiliation, Confession, Contrition, Prayer, &c, for which God sends it.  
3. Visiting Prisons (and that with all indifferency to the distressed there, that you may have a greater reward); Relieving their present wants; providing necessary helps in their Sickness; the Divine Service to be celebrated among them; and other needful instructions in Religion. Making collections for their debts; and purchasing their freedom when in restraint for some smaller sum. Hearing their complaints; and interceding to those to whom their sufferings relate: soliciting their business where any injury seems done them; Expediting their trial; and procuring a release or moderation of their punishment. And accustoming yourself to be frequent in such houses of mourning and mortifications, and where yourself also may incur some sufferings.  
4. Especially visiting the sick that are hopeless of recovery; Prisoners and Malefactors, after condemned to die: Moderating their sorrows, and despairs; helping their repentance; Inviting them to confession; and directing them how to make it; especially, in respect of wrongs to their Neighbours; instructing, where need, their ignorance; accompanying them to the place of execution; and using all means to guard them from the Temptations of the Devil, in that most perilous hour; hoping that a broken and a contrite heart God will never despise. If no way fit to do such office yourself, procuring some Holy man, who abounds in Charity, and Humility, to assist them in such extremities, and to comfort and prepare them for a penitent and happy end.  
5. Furnishing and maintaining Apothecaries shops abounding with all sorts of Drugs, Compositions, and Remedies for all sorts of Diseases gratis for the poor within such a parish, or larger Circuit. Or (which is the practice of many charitable Ladies and Gentlewomen) making a plentiful provision of such Medicines, Cordials, Balsams, in your own house, for their relief, according to the directions of the skilful.  
6. Redeeming Captive Christians.  
7. Entertaining, and furnishing necessaries to, the stranger, and traveller, Luk, 10.33.  
8. Burying the Dead; i. e. taking care of the decent burial of their body; preserving of their good name; and doing those favours in their unperfected affairs, which you would do for them if yet living; and which you would desire, after your decease, others should do for you.  
III. CHARITIES to Him in his Estate.  
1. Lending Money without Interest, and though with hazard of losing it (Matt. 5.42. Deut. 15.8, 9.24.13. Eccl. 29.8, 9 Luk. 6.35.)  
2. Forgiving debts to the necessitous; Remitting forfeitures, and other your rights.  
3. Delivering the Poor from his Oppressors; and defending his (just) cause against the rich and powerful. Esai. 1.17.— 58.6 Psal. 82.4.  
Digr. Of our obligation under the Gospel toward all Christians equal to that of the Jews toward their Brethren; i e. those of the same Nation. And, of the plentiful Alms enjoined to them by the law of Moses.  
IV. CHARITIES more Universal.  
1. Building or repairing houses of God's Service. Highways, Bridges. 2. Endowing Churches wanting Means. 3. And more Ministry in great Parishes, or necessary places.  
2. Furnishing Divinity Lectures; Catechists for Children; Readers of the Divine Service daily in Churches, especially those in greater Towns.  
3. Erecting Schools of Learning, with Orders of a strict Discipline; Colleges of Retirement from the world, with a more strict, frequent, and orderly, practice of their Devotions, and Sobriety of diet. And these for both Sexes being single persons, with clausure, if need be for the women. And it seems tending much to many men's Salvation, if these Colleges were instituted not only for receiving the Aged, or Insirm, but young persons also in whom the crosses, troubles, or vanities of this world have wrought the same inclination to a retreat from it, as old age, or diseases have caused in others. For if any extraordinary happiness may be thought in such a life freed from cares and attended to their Devotions, why may it not be enlarged to others besides these? Younger, I mean such as shall contribute the value of their charges without damaging the Foundation. Which also may occasion to the wealthy a pious distribution of what they have superfluous. Always, provided, that, besides the practice of their Devotions, they have some employment for spending their time profitably for themselves, or others, and be observant of the laws of the place, and the Injunctions of their Governors there: in whose power it may be to eject the disorderly.  
4. Erecting Hospitals for the sick; Or among these, for the Incurable: For the decrepit, lame, blind: For the distracted; For poor children, orphans, or abandoned, or not maintainable by their poor Parents; These to be taught to write and read, and their Catechism, and afterward to be bound apprentices; Or those of better parts and more capable of learning to be maintained in the University, and fitted for the Clergy. For poor Girls, after their education to be provided of a Dowry for their Marriage. For poor women with Child in order to their decent lying in and delivery. For Widows. For Wives ill married, forsaken, and undone. For Infants exposed etc.  
5. Endowing Religious single-people, for visiting the sick, poor, imprisoned, and relieving their wants; for attending Hospitals. Women, for teaching Children gratis to read.  
6. Setting up Monte-Pios; Banks of Money to be lent out to poor Tradesmen or others, with pawns, or other securities given, that the Stock be not lost.  
7. Employing the Idle, in setting up Manufactures, and working-houses for them.  
8. Putting forth Children to honest Trades, and binding them Apprentices.  
9 Paying Dowries for poor maids marriageable; especially those more comely or beautiful; and so providing for their Chastity.  
10. Translating, printing, publishing, and bestowing on the necessitous, Books of more singular Piety, and Devotion.  
Digr. 1. Of the great benefit, as the advancing and improving of Charity in any of the Kind's forementioned; of Sodalities or Confraternities of pious and devout persons, Clergy or Laics, and especially, of those that have a nearer relation and correspondence with one another, in being of the same Office, Trade, or Profession. Which association may many ways more promote the foresaid pious design, than single persons can, by making a greater stock of Charity-monies; by having many eyes to see, and hands to relieve, the necessitous; by inviting and encouraging and countenancing one another in such acts of Mercy; and attracting those, who are led by example more than their own choice and affection thereto. By having meetings at certain times for consulting about such affairs, wherein the prudence of a few may be serviceable to the whole; and electing out of their number certain persons more intelligent and fit and disengaged for the distribution of their Alms: Such a Body being also more obvious for the distressed their making known their. wants; and more secure to whose care and overseeing the charitable may commit and leave their benefactions.  
Of the like Sodalities of Ladies and Gentlewomen, usually the more compassionate and tenderhearted Sex; And the Graces and Virtues of a few thus diffusing themselves and alluring many others into the same charitable engagements.  
Of Confraternities in several Trades for relieving the necessities of those of the same company; who, through many Crosses, happen to be decayed in their Estates.  
Digr. 2. Of the many opportunities, that Divines, Physicians and Lawyers more especially have for helping and assisting their poor Neighbours as to their Souls, Bodies and Estates. The first, in catechising the ignorant, visiting and comforting the sick, or imprisoned, especially when near their end; instructing them, administering to them the Sacraments, and preparing them for a good departure out of this world. The second, in gratis affording them his advice and remedies for their Diseases, and especially making known to them the state of their sickness, if dangerous or hopeless for their better preparation for death. The third; in affording his Patronage to, and gratis pleading and defending their cause, when just; and when it otherwise, dissuading them from contention: and in arbitrating differences among Neighbours, and preventing Suits and expenses at Law.  
And that these Professions are much recommendable to the Nobility and Gentry not in order to gain, but to such deeds of Charity.  
Digr. 3. Of the nobleness of Charities done not only to the present, but future Generations, and (perhaps) lasting to the end of the world.  
Digr. 4. Of the great power with God of all good deeds done to our Neighbour (whether it be in our remitting their trespasses, or relieving their necessities.) And of the special promises made to these Duties in the Scriptures (God making our goodness a rule unto his; and doing unto us at the same time, as we do, or wish unto, them): Promises of;  

1. Remission of our Sins.  
2. Deliverance from Evils; as from Sickness, Want, Enemies, etc.  
3. Temporal happiness: to us; to our seed; (Amongst other Benefits, the Alms given of some portion of God's gifts sanctifying to us the use of the rest, Luk. 11.41.)  
4. Life Eternal.   
Digr. 5. Contrary. Of God's showing no mercy to those, who show no mercy to others.  
Digr. 6. Of the unacceptableness with God, and inutility of the good deeds of those, who do not purify themselves from the continuance in any mortal sin.   

§. 75.  
3. To God.  
III. DUTIES to God.  
1. Honouring, and loving, Him above all things; and doing every thing you do for his glory, and to please Him.  

1. Honouring and loving Him above all things.  2. Exciting this Divine passion of Love towards God the Father, and our Saviour, especially by the frequent contemplation of his perfections, beauty, wisdom, goodness, love, and mercy to you, and that in as many particulars as you can remember.  
Digr. 1. Of the beneficial alternation of the Acts of Fear, and Love, to be prevalent in us according to the often change of our present condition; which is variously affected towards God; and now terrified by his justice; now caressed by his mercies. (2. Cor. 5.11. Heb. 12.28. Phil. 2.12.)  
3. Never speaking of, or naming him, but in serious matters, with great reverence: (Ecclesiasticus 23.9.) and retaining still a spiritual bashfulness, and modesty, toward the heavenly Majesty.  
4. Reading, hearing, (whether this in public, or in private, discourse) reciting, his Word, with a special devotion, and affection.  
5. Doing all your things (as much as you can) only for his glory; and this with the more readiness when things seem in any opposition to any your temporal good (for this is thankworthy): Or, when they are not; yet then having no regard (as much as you can) to your own temporal benefit: Else, other ends of your own, being joined with that of his glory, are commonly (though unobserved) by us preferred before it; and such means are oftener chosen, that conduce more to this, than to that: though this foolishly; for, whilst we look only after God's good, he takes so much more care (and this surely more effectual) to ours.  
6. Doing (which necessarily follows from the former), of many things, that which still tends to his greater glory, whilst you endeavour to make all things, besides his glory, indifferent to you.  
7. Renewing an actual intention of his glory before every particular action (else, notwithstanding a general devotement of all your works to him at the beginning of the day, nature will frequently relapse to minding her own good): which actual intention will help us to undertake still greater things for his glory; and to desert all those actions, which serve not, or less, unto it.  
8. Procuring his praise from others; in showing, or proclaiming, any part of his wisdom, or his works; and in accustoming yourself to attribute constantly all good things, and that in the smallest as well as greater matters, unto him (since he certainly doth all good). And especially (since, in this his daily working all good, in and by us, many yet do rob him of his due glory, to get some to themselves) taking heed (in your doing any thing commended) to procure his praise always, rather than your own; and, when any applause comes to you, presently, to offer it up to him; remembering how Herod was stricken, for not giving God the glory the people gave to him. Acts. 12.23.  
9 Procuring his outward, and visible glory, in reverently observing, celebrating, adorning, things amongst us, that have more special relation, and dedication unto him; (as places, times, persons, holy,) and the public service of him, in and by them; for all these things excessive love naturally doth.  
10. Often comparing the acts of your love to him, with those of his love to you; and the meanness of your service, with the greatness of your Lord; comparing his perfections, and your defects. Considering what a thing any man is to Angels; what Angels to him; what you amongst those multitudes of worthies amongst men, on whom he may place his love; and then concluding with St. Austin: Quid tibi sum ipse, ut amari te jubeas a me; & nisi faciam, irascaris mihi?   

§. 76.  
II. Believing and Hoping in him.  
II. 1. Believing, and hoping, in Him, In all purposes honest (though temporal, and those of small consequence); But especially, in spiritual; whether concerning God; yourself, or your Neighbour. (See Ps. 37.3.5.7.— 55.22.— 9, 10.— 27.14.) Where you have no private secular interest, and purity of conscience; And in matters, of greater difficulty; and where, as there is great reason to undertake, so little humane likelihood to effect, them: For to hope in him, where affairs are prosperous, and where there is another hope besides, is also the worldlings hope. (Job. 13.15. Ps. 27.3.)  
Digr. 1. Some degree of want of Faith, the chief obstruction of all good, and heroical, resolutions.   

§. 77.  
III. Wershipping him.  
III. 2. Worshipping him. First with Prayer. In which 1. For ourselves.  
1. Confession of Sins.  

1. With Prayer. 1. Confession  1. Meditating on hell, the punishment thereof; and imploring pordon.  
2. Making your Confession of Sins very particular; and not such, and so general, as the most righteous person in the world may truly say it after you. Canfessing more specially your last sins after more promises of reformation. The sins of the present day. Some former greater sins of your life, that more burden your conscience (which ought continually to be remembered before the Lord, Psal. 51.3.) Not only known sins forsaken, but all those actions in which for the present by some excess or other vicious circumstances you doubt, whether you may not have offended him, desiring his further illumination, and remembering Eccl. 9.1. and 1. Cor. 4.4. and professing a ready mind to alter what in them you shall know to be displeasing unto him.  
3. Begging grace of God, to know all your sins, and defects; that you may remove out of his sight whatever offends him.  
4. Using several ways of helping to call them to mind. By running over and examining 1. The Ten Commandments. 2. The Apostles Catalogue of Sins (Gal. 5.19. Rom. 1.29. Rev. 21.8 etc.) 3. The three faculties of the Soul: Memory; Understanding, Will and Affections. 4. The five Senses, and the Tongue. 5. The three ways of sinning, thought, word, deed. 6. Against God, our Neighbour, our selves.  
By reviewing the whole course of our life; (according to, the time (year after year); places of our abode; Societies, we lived in; employments, we have followed. etc.  
5. Staying our meditation longer on those heads, which have been more transgressed by us.  
6. Reviewing at certain times the greater sins of our former life written down, and afflicting our Souls for them.  
Digr. Of the benefit of the often remembrance, and re- confession of old sins.   

§. 78.  
2. Thanksgiving.  
2. Thanksgiving and Confession of God's mercies. 1. Meditating on paradise, the purchase of Christ's merits for those who serve him, and giving thanks.  
2. Imagining all God's, and our Saviour's, benefits, as particularly done for you; Or, considering them to you, comparatively to many others, who enjoy a less portion of them; or perhaps suffer things contrary unto them.  
3. Considering our Lord not only as man, but as God, in all things he did, and suffered, for you. which will make them still greater unto you, as his person is; and will produce great reverence, adoration, fear, love, admiration, and praise, in you.  
4. Dedicating some of his benefits still to his service in giving something to his poor, or using some other acts of Charity. Especially after any extraordinary favour received (2. Sam. 24.24.)  
Digr. Of the horrible crime of Sacrilege, or robbing God of that which others have given unto him.   

§. 79.  
3 Petition.  
3. Petition. Confessing to him 1. your necessities, and wants, spiritual, and temporal; your infirmities, and present condition, for every thing; (even as if he knew them not, except from your relation; but indeed, that you may the better know them, and may become affected accordingly, Psal. 142.2. Jer. 11.20.— 2. King. 19.14.) and so imploring his grace, speedy assistance, succour, etc.  
2. In these requests, remembering, and repeating unto our Lord his own words, his promises, his life he led here &c. as if he had forgot them; but indeed to strengthen more your faith, in them, and adherence unto him. Thus Nazianzen (Orat. 11.) describes the earnest devotion of his sick Sister. Gorgonia.— Ad altare cum fide procumbit; eumque qui super ipso honoratur, cum ingenti clamore invocat, omnibusque nominibus appellat, atque omnia ea, quae unquam mirifice gesserat, velut in memoriam ei revocat etc.  
3. Beseeching him as for external necessities, so for your internal; for the good motions of our Soul (which seem most in our own power, but, in which, indeed, we no less depend on his help, 2. Cor. 3.5.) for giving us affections suiting to our present duty, joy, sorrow, tears, &c. praying against our will, to be made willing; and to wish, first, that we may will: Imagining our understanding, as that of a natural fools, and every moment receiving new light (as we beg it) from him.  
Digr. That the abilities of the understanding, and will to any good, are infused from God; and bestowed, upon Prayer.  
4. Sanctifying the use of every creature to you, by Prayer, and by the imploring of his benediction.  
5. Observing, in all temporal Petitions, much moderation, and indifferency.   

§. 80.  
4. Praise.  
4. 1. Praise and Confession unto him (abstracted from our own particular obligations and relations to him) of his excellencies.  
2. Contemplating, praising, glorifying, admiring, the infinite treasures of his purest holiness, wisdom, goodness, and the rest of his attributes, and benefits general to all his Creatures; Mankind; Christians, and his Church.  
3. Yielding a distinct Doxology to God the Father: to the Lord Jesus; To the Holy Spirit; running over their several benefits, and offices.  
4. Giving (always) this part of Praise, and Thanksgiving a due share in your devotions. Knowing, that God is much more delighted in our praising, than in our praying unto, him; this being done for his glory, the other for our benefit. And that you have many more blessings (considering your unworthiness) for which to praise, and thank, him; than wants, (not considering your lusts) for which to petition him. And that careless thanksgivings make successless requests. Lastly knowing, that this part of your devotions especially conduceth to the begetting, and nourishing the love of God (i. e. the utmost top of man's perfection) in you.   

§. 81.  
5. Acts of love, aspirations; oblations; union; etc.  
5. Resolutions of serving him better in those duties, wherein you find in yourself the most, and the last, defects; and Resignation, Consecration, devotement of your self, and all yours eternally to his service: and the making an oblation to him, of all your (i. e. his) gifts, Christian acts, or sufferings; of your Saviour, and his sufferings, and merits performed for you; uniting, and annihilating yourself wholly into his will; rejoicing wholly in him; and in the joys to come with him.   

§. 82.  
6. Intercession.  
1. For others.  
6. 1. Intercession, Thanksgiving &c. (Ps. 119.136.139.158.— 35.13.— 2. Cor. 1.11.) Especially for our fellow members, the Saints. Act. 12.5.12.  
2. Intercession in public Prayers, is the more effectually, and also the more zealously performed if it be not only general, but particular 2. Tim. 1.3. namely for such a person, friend, family; applying the General intercessions in such public Prayers unto them.  
3. Using intercessions for others, not only in a short remembrance, but in the same length, and importunity, and form of prayers, as we use for ourselves. In them either changing [me] into [us] intending, and including such a one particularly, together with yourself; or changing [me] into [him] praying for him singly: Either by saying the Lord's Prayer for him, or any other. As— forgive him his trespasses— Led him not into temptation &c. And it is a singular Charity not to desist from such Intercessions (though these unasked) so long as we know such person hath need of them. Jam. 5.16.  
Digr. 1. Of the benefit of other men's prayers for us; and that they are very much to be desired. Even those of inferiors:— Especially those of Saints; and those, of the poor; who are in many respects nearer allied to God.  
Digr. 2. Of God's hearing the Prayers of some other men (more holy) for us, when he will not hear our own; and his directing sinners sometimes to procure some others to pray for them, that he may grant their requests. Gen. 24.7.17. Job. 42.8, 9  
Digr. 3. Of God's frequently blessing sinners for other men's sakes, who are righteous.  
Digr. 4. Of the benefit of intercession to the Interceders. Besides God's returning our good wishes for others upon ourselves (Matt. 10, 11.13. Psal. 30.13.) This mentioning of them, and their necessities before God, rendering us also more tenderhearted, and ready to help them: for, with what face can we beg of God to be good to them, when we can, and do refuse to be so ourselves.  
The Benefits of Prayer.   

§. 84.  
The benefits of Prayer.  
1. The great power of Prayer with God (and the rich promises made to it in Scriptures) even in temporal requests, and these the smallest.  

1. The great power of prayer with God.  1. God's Spirit, especially, assisting Us in Prayer.  
2. God's extraordinary favours, illuminations, visitations, usually either in, or presently upon, the time of Prayer.  
3. The fruit, and effect of Prayer many times, not sudden, but after many days, and long petitioning. Eccl. 11.1. Jer. 42.4.7. Act. 12.5.6. where the Church's Prayers not answered till the night before St. Peter's execution 1. Pet. 5.6. Eccl. 7.8. And St. Monica's Prayers for her Son St. Austin were not answered, till, first, many years spent in them. Not happening, that way, or by that means, we expect it. And often hapening with great intertextures, and artifices of second causes, which hid to the inobservant the agency of the first: Tho in which the less his power and force appeareth, the more doth appear his divine, and wonderful, and secret, contrivance, and wisdom.  
4. Upon the requests of your prayers coming to pass, by the agency of second and ordinary causes, taking heed of conceiting these rewards of Prayers to be the effects of the ordinary Providence; and of translating your thanks, from God, upon his instruments; and, unless he work singly, of thinking he worketh not at all. But especially acknowledging his more immediate hand in four cases: 1. When his visitations and answers (though by second causes) happen upon the instant of your Prayers. 2. Or, in the very point, and exigent of your necessity. 3. When you find (beyond your expectation) an extreme facility in the prosecution of your desires. 4. Or, a continual victory in the midst of many difficulties, and oppositions. 'Tis a safe error (if any dares call it so) in attaining things (known certainly to be good) to impute too much rather than too little to God's hand in it: by which you give him the more praise; and, in gratitude, bring forth more obedience.  
5. Upon the requests of your prayers (and those long, and earnest) successless, taking heed especially then of the surrepency of some degree of unbelief. As; the imagining, that God hears not, minds not, Prayers, (or not yours, a Sinner); or that he hath made o'er all our affairs to the contrivance of humane wisdom, and the ordinary course of second causes, etc. But most assuredly assuring yourself, that his Majesty himself hath heard, and also hath rejected, your request in this, either because he intends to give it you better in some other way; or because it is some way hurtful, and inconvenient for you: or because you are yet unworthy (offending him) to receive it: or because, he hath absolutely otherwise decreed to dispose of things; and this is one of those his purposes, wherein he is not to be swayed by Prayer, (as especially, for not sending temporal crosses here to those, whom he means to glorify hereafter): therefore we find some requests denied even to the greatest Saints, though importunately begging them; To Moses, Deut. 3.24. David, 2. Sam. 12.16. Jeremy, Ch. 7.16. St. Paul, 2. Cor. 12.8. Our Saviour himself. Matt. 26.39. And therefore St. John limits God's grants to things asked first according to his will 1. John 5.14. Which will also our Saviour interposeth Matt. 26.42; and the Spirit also hath a regard to Rom. 8.27. But, the longer God denies you in any thing that after well examined seems to you necessary, the more do you humble, and reform, yourself, and continue to ask him.  
6. Signs that God doth or will hear us. Great confifidence in making our Prayer. Great quiet, and consolation of mind, and courage to attempt a thing; Or strong hope to receive it rising in us upon, and after, prayer.  
7. The ordinary conditions that Prayer may be effectual.   

§. 85.  
The ordinary conditions, that it may be effectual. A strong faith and Confidence in God, etc.  
1. Faith, and Confidence, not only that God can (Mat. 9.2.) but will, perform our request; will, if there be no defect on our part, and the request be for our good; but this our good considered together with the greater advancement of God's glory, (which thing since we cannot certainly know, neither may our persuasion of receiving our petitions be absolute; else our persuasion will sometimes be false. See 2. Cor. 12.8, 9 Where the Apostle, not destitute of this faith, yet received a Denial, See 2. Sam. 12.16.22. Matt. 26.39.) And such confidence we should have especially, where humane hopes fail, and we have nothing else, besides God, whereon to rely, (See 2. Chron. 16.8. Matt. 9.22.28. Mark. 11, 24.— 9.23 Act. 14.9.— 3, 4. Matt. 15.28.— 19.26.— 13.58.14.30, 31.— 21.21. Mark. 6.5.— 9.23.— 1. Tim. 2.8.) This faith being required, and rewarded, by God, because it is a great giving of glory to him; both to his power, as we believing him able; and to his goodness, merciful; and to his truth, and promises, faithful.  
2. Much patience, importunity, and perseverance in our devotions, (the continuing of Prayer still rendering the Soul more and more capable of what it petitions for) and constant dependence on God, and waiting for an answer (Ps. 27.7.14.); and, in using means and prayer, reliance on prayer, not the means.  
8. Concerning the grounds of Confidence.   

§. 86.  
1. In respect of the Person prayed to; God.  
1. The believing His particular providence over all affairs, and continual agency in sustaining them. The alike easiness, and faisibility of all things unto him; and the granting of our requests no more trouble, or difficulty, to him, than the denial. His extraordinary working many times contrary to the course of natural causes, and inclinations of free Agents, for the sake of men's Prayers.   

§. 87.  
Digr. 1. Of miracles, not ceased: tho, from the decay of holiness in general, and particularly, of great mortification and frequent devotions, they are much rarer than formerly; And (since a strong faith, and confidence in God's power, and goodness is required on our parts to the doing of them) in some places the opinion that they are ceased (which is opposite to such a faith) is a great cause that they are ceased.  
Digr. 2. And these done all by Jesus Christ. And usually by the instrumency of his Saints, or Angels; which Angels if there were not a particular providence (upon the Saints prayers and necessities) controling sometimes the common course of Nature, and some things executed here by these other agents, different from it, why are they said to be ministering Spirits, sent forth for to minister to the heirs of Salvation? (Heb. 1.14.)  
Digr. 3. Of a special Faith, with respect to the effect, ordinarily required to render us capable of receiving any miraculous or supernatural effect (perhaps that faith; viz. for receiving miraculous favours named 1. Cor. 12.9. the faith of doing miracles being set down verse 10.) which faith though it seems to be a more extraordinary gift of the spirit; yet as all other gifts (1. Cor. 12.31.— 14.1.) it is to be requested, and to be pursued, and fortified, with our endeavours; the concurrence of which (in a manner we know not) God requires to his graces (See Mark. 11.24. Matt. 21, 22.— 1. Tim. 6.8. etc.) else the exhortations, unto it, were vain; the reprehensions, for the defect thereof, causeless.  
Digr. 4. Of the Faith of one (in respect of these miraculous effects) very beneficial to another; as, of Parents for their Children, or one Relation for another (See Matt. 8.8, 13. Jo. 4.50. Mark. 2.4, 5. Matt. 15.28. Jam. 5.15.) those who are to receive such favour at lest non ponentibus obicem by strong acts of unbelief.   

§. 88  
2. In respect of the Person praying.  
1. His living an holy, and sanctified life, (God not hearing the Prayers of Sinners: Quae spes est, nisi de aliqua conscientiae bonitate? Sinners (i. e.) such, as remain still unreformed, and do not as yet address themselves to the works of repentance.) Especially his abounding in works of mercy (God chief to such returning all mercy.)  
2. In his praying exercising a great humility, (and this perhaps expressed by some mortification: See this done by Kings, 2. Sam 7.16.— 1. King. 21.27.— 2. King. 6.30.— 19.1.) and sense of his own unworthiness of any of God's favours; casting himself wholly upon his bounty, and the many promises made of harkening especially to the poor in spirit (See Dan. 9.18.7, 8, 9 Jam. 4.6 come. 5. Esay 66.2. comp. 3. Psal. 34.17.18.— 51.7. Esay. 57.15. Gen. 18.27. Judg. 6.39. Prov. 28.14.)  
3. His diligently calling to mind God's former mercies to him, or to others like him, for the strengthening of his faith, and hope; according to which God, many times, worketh Rom. 5.4. Psal. 116.1, 2.— 2. Cor. 1.10. Luk. 22.35. Psal. 78.4.2.43.  
4. His expecting all things only through the merits of Jesus Christ; and ask them in his name.   

§. 89.  
II. The Benefit of the exercise of Prayer upon ourselves  
1. Making us blush, not to join afterwards our endeavours with professed, unfeigned, and fervent desires; Excellently preparing and softening the Soul for the receiving any grace. Nay, by a powerful excitement of the Holy Spirit in us (which also forms our Prayers), working such spiritual graces in Us in the thinking and contemplation of them; and itself planting those holy inclinations in the Soul, whilst it passionately sues for them. Every fervent Prayer to God being also a strong exhortation to ourselves; and all earnest petitioning that we may, being at the same time a consideration, that we ought, to do such things: and at once both working, and begging: So that he that can bring himself hearty to pray for any spiritual grace, hath begun to possess it.  
Digr. 1. Of the indefatigable practice of this duty by our Lord and by his Saints: who well perceived the rich fruits thereof.  
Digr. 2. Of strengthening and rendering more prevalent with God, in matters of greater concernment, our Prayers, by adding to them Vows, and Alms-deeds, and corporal Mortisications.    

PART IV. Counsels, and Directions concerning Prayer, Meditation, and other Exercises, serving for advancement of Piety, and acquiring Christian perfection.  

§. 90.  
1. Concerning Prayer: Concerning Preparatives to Prayer.  
1. BEfore your appearing before God in Prayer, clearing yourself (as God hath commanded), so far as it is in your power, from your sins towards your Neighbour; and quitting all his toward you: In satisfaction, either already performed to him, or seriously promised to God, where injuring; and in forgiveness, presented likewise then to God, where injured. (Matt. 5.23, 24.— 1. Tim. 2.8. Mark. 11.25. Jam. 3.9, 10.)  
2. Performing your devotions, either when fasting, or very temperate, and at some reasonable distance from your meals; and sometimes also preparing yourself son them by some acts of mortification. Nothing is so opposite to devotion, and the Spirit, as intemperance, strong drink, and excess in diet (See Eph. 5.18. Act. 10.30, Matt. 17.21. Luk. 1.15. Psal. 35.13. Dan. 10.1, 2. 12. Act. 13.2, 3.)  
3. 1 Not coming to them with your mind, and thoughts already tired out, and spent in other business (which accordingly must needs be less serviceable to you, in this your greatest duty) and some little time before them (if you can) deserting other employments. 'Tis beneficial, before you go to Prayer, to read something pious; or (if you please) to read some Prayer, before praying; so to retire your mind, from secular thoughts, and dispose it to Divine.  
3. 2 When you go to Prayer, with an hourglass measuring your time; and taking some Book of Devotion or Saint's life, with which you use to be much affected, to lie by you; and for this also choosing a place of Prayer convenient for light and reading; and, when sterilities and dulness, or much distraction of thoughts, assault you, reading so long till something affect you. This hath been the practice of many great Saints. And he who useth this stome, will go much more cheerfully to this spiritual exercise, and spend longer time in it, having these Arms about him to repel the ordinary disturbers of it.  
4. In the morning performing your Devotions, first; whilst the mind is clear, and not engaged in other thoughts.  
5. In the Evening, last; when the mind hath for that day taken her leave of all other business; and that so your time of Prayer also may not be limited by them.  
6. Since for every day you perform and renew them, applying your Prayers, Confessions, Petitions, etc. more chief to the occurrences of the present day [as that of our Lord; Give us this day, etc.] which will make, your Requests (as being for things near at hand) more affectionate; and your endeavours (that day) in the seconding of your Prayers, and rendering them not frustrate, more vigilant, and earnest.  
7. Using all humble reverence of the Body, 
Corporal Reverence in Prayer.  &c, where opportunity; yet not confining yourself for all the time of Prayer to any one posture thereof, after it gins to be painful, or tedious (whilst you retain the same humility, and devotion in all); nor omitting the substance of the Duty of Prayer, for being hindered perchance of such circumstances. Freely expressing also, and venting the holy passions of your mind and of the Spirit, by the exterior indications, and effects thereof; As by sighing; groaning; weeping; etc.   

§. 91.  
Digr. 1. Of the great impression the behaviour of the Body makes upon the Soul: And that the devotion is much increased by the body's humiliation; and, the more, if this sometimes varied.  
Digr. 2. Of the several postures, and deportments of the body, used by holy men in the time of Prayer. As, Standing up;— Prostration, and falling on the face, and lying on the ground;— Contemplating the heavens (therefore going up to the house top to pray);— Lifting up, casting down, the eyes;— Lifting up, spreading forth, the hands;— Smiting of the breast;— Bowing down of the head;— Bowing, bearing, the knee;— kissing the ground;— Covering the Body with sackcloth, or rags;— Sighing;— groaning;— weeping.   

§. 92.  
Guard of the Eyes.  
8. In all places, and business, where you would enjoy a greater recollection of your mind, and thoughts, but especially, in the service, and meditations of God (public or private) keeping a strict guard over your eyes; which having liberty to wander, the mind is filled with many fancies and very difficulty fixed. Custodia Oculorum, Custodia Cordis.   

§. 93.  
Exciting of a suitable. Passion.  
9 Striving before hand to excite in yourself a passion suiting to the particular act of your devotion: As great sadness, in confession of sin;— Great humility, and lowliness, and self-abjection, in petitioning;— Cheerfulness, and joy, in thanking, and praising;— The passion of love, in oblation, and resignation, etc.— Compassion, in Intercession: And observe, that our intention much helpeth the production of such passion, by the lively presentation of such an object to our mind as (viz. Death, Corruption, Hell; Heaven, Light, Glory, Music, etc.) usually excites it: the affections being thus subject to the understanding, and the will; as well as, in other respects, these faculties are to them:— Praying before to God, to give you such a passion, whereby you may be helped to do such a duty. Not entertaining, at the same time of prayer, a contrary passion, though it be very pious; for so neither can it be so well prosecuted.   

§. 94.  
Imagination of God's presence.  
10. In the time of Prayer, Imagining God (or our Saviour) not a far off, but present, by, or within (Ps. 16.8.) you so speaking, and discoursing with him, harkening to, and attending upon, him, as one that is present in the innermost part of your soul, and heart; (as indeed, if our eyes were but opened, (as were those of Elisha and his Servant) we should see him in all things and in ourselves; and all things and ourselves also in him (for these are both one); compassing us round, as the air, or the light doth; and again throughly penetrating all things and us, as the light doth the air; or the fire the glowing iron. Omnia implendo continens, & continendo implens (Austin) and see ourselves, again, moving in him, as fishes, or sponges in the Ocean; or Atoms in a Sunbeam (See Acts 17.27, 28:) For, if the whole earth be but as a small point to the Sun, how much less are we to God But, above all creatures, more specially we should see him dwelling in the hearts of the faithful (therefore called his Temple, See 2. Cor. 6.16.— 1. Cor. 6.17.19.) or see them dwelling in him, (for, where things are perfectly united, these two expressions are the same, and promiscuously used: See 1. Jo. 4.13.— 6.56 Rom. 8.10. comp. 2. Cor. 5.17.— 1. Cor. 1.30. comp. 2. Cor. 5.21.); See him there speaking to the Soul, and visiting it with frequent inspirations, the signs of his presence, and the interior language wherein God speaks to us, and therefore is there to be attentively harkened to, by us. (Luk. 17.21. Jo. 16.32.— 8.29 Heb. 11.27.— 1. Jo. 14.13, 4.16.) As for those words in the Lord's Prayer [which art in Heaven] they are not mentioned to direct the petitioner to him, as a far off, but to magnify to such Petitioner, and to mind him of, his Heavenly Majesty, and that so he may give the following doxologies to him as to the most High: Hallowed be thy name, thy Kingdom come, etc.  
Or, if you conceive of God, as of something without you, and at a distance, Imagining, that you see him (than specially when you are in Prayer) looking down from heaven, and casting his eye upon you; As the Sun whilst it shines upon the whole Hemisphere, yet seems to every place therein to shine only upon it.  
Again; imagining, that you see our glorious Saviour, there where he now sits, graciously beholding you from thence, (for so he doth), as he beheld Stephen, to encourage him; or Paul, to convert him. Or that you see him by, or before, you, in some of those postures others beheld, and conversed with him, in the time of his life here on Earth.  
11. 1 This imagination of God's presence (which is to be strengthened by custom) and the often (not acknowledging only, but) seriously thinking, and meditating on it, and inciting yourself continually to remember it, will much increase your reverence toward Him; and hinder the wand'ring of your thoughts: will strengthen your faith and confidence that he seethe, and taketh notice of all your desires, and that your Prayers are still heard, and considered, by him; and (from this his intimacy, and inhabitation) will make your discourse more free, and particular, in the communicating of all your infirmities, wants, desires, purposes, resolutions, etc. unto him, and also more frequent, and oftener, with him: will more comfort your solitude, or afflictions; will much more move your affections, apprehending so near a Majesty (as also his visible presence would much more than this): Lastly, will help much to recollect and retire your faculties from external objects; which suffer more evagation when they speak to him, (who is every where, and therefore within us) as abroad, or a far off; Il recordarmi, che ho compania dentro di me, è di Gran Giovamento, said a great Saint. Cam. di Perf. 29. c. And such meditation is recommended as a most advantageous way to attain perfection. See more of this below n. 15.  
11. 2 To strengthen this Meditation in you the more (which is of so great consequence) often meditating on Psal. 139. Prov. 15.3.11. Job. 26.6. Psal. 23.4. Rev. 3.20. Gal. 2.20. Heb. 11.27.— 2. Cor. 13.3. Jo. 14.21.23. Act. 17.27, 28.   

§. 95.  
Recollection of Mind and Senses in Prayer.  
12. In your prayers diligently opposing, and with much resolution striving against, any distractions, and extravagations of your mind and thoughts (which by custom will become obedient, and fixed) for this will render your prayers, as more effectual, and beneficial, so more grateful, sweet, and easy unto you: the time of them being more tedious, as the mind is less united (Psal. 86.11.)  
13. Suspending in time of Prayer (as much as may be) all action of the exterior faculties, and retiring the Soul, and Spirits, as it were from all parts to the centre of your heart, there to transact your affairs with your Maker. In which motions of the heart, to produce a greater fervour, some have used the retention or suspension to some degree of respiration; a thing usually happening in sighing, weeping, and any great passion of mind. Such recollection of Spirits (because vis unita fortior) will much heighten, and inflame devout affections in you; and these again much advance your spiritual proficiency. This at first somewhat difficult, but facilitated by custom.  
14. Beneficial for such recollection of our faculties are, solitude and silence;— the night. Hence night-devotions so much commended: shutting, out light, or, the eyes; or at least fixing them; because the presentment of their objects provokes the action of the senses; especially those of the eyes, which have their object always before them; and enjoyed at any distance.   

§. 96.  
Heightening and enlargement of the Affections.  
15. Much using, and indulging your affections in Prayer, rather than the fancy; and the operations of Love, rather than the discourse of reason; and performing this holy exercise in the heart, more than in the brain. (The intense acts of both which cannot be exercised at once; and it being with these holy, as with other, passions, the higher they grow in us the less use there is of reasoning; and they wholly follow their own impetus). Again; the chief profit of the Soul lying not so much in thinking of God, as in loving him extremely; nor in advancing of Arguments, as in fervour of Spirit; and in the attendance, and waiting, and harkening, elevations, adherence, embrace, aspire, languish, expectings, of the Soul, after God: (As our Saviour in the Garden used not many words, but much passion.) It is much better (when God offers it) for the Soul on this fashion to be carried toward God, rather than to guide herself; and to suffer, than to work out, her devotions; nec tam ex se operari, quam suavem Dei operationem pati; & auscultare magis, quam loqui.   

§. 97.  
Upon which to enlarge myself a little more, (this being the chief matter of that, which they call mystical Theology); you must know, that some persons of more pure conversation, and more frequent exercise in Prayer, have observed in themselves, at certain times in their Prayer (especially when long continued, or after much practised) some more strong and vigorous influences and operations of God's spirit upon the soul, and a sense of his extraordinary presence; wherein the Soul is more passive, and quiescent as it were, and the Holy Spirit more acting in her. The effect of which divine visits thereof ordinarily is a much clearer discovery of the beauty, goodness, greatness, and excellency, of her wellbeloved; and so a much greater increase of the ardency of her love towards him, and further alienation from all other worldly things: In which visits all the care the Soul takes is, no way to hinder, or by any divertisement to disturb, or lose, so delightful an entertainment. For howbeit it is from God; yet it is not (most what) so , but that one may possibly (though with some difficulty) turn away himself from such intrancement to some other thing: and sometimes, to men eminently holy, is this divine Energy so violent, and unsupportable to nature (from which great lassitudes, and weakness of the Body for many days do often follow) that they are forced to decline, and moderate it, and divert from it. (This will not seem strange to any one, who hath been versed in the lives of Saints, among whose experiences may be found a great accord in this matter).   

§. 98.  
Now, though these extraordinary transactions in the Soul, and supernatural touches of God's Spirit, are not acquirable at all by our industry, so, as to be sure to possess them; nor no man can have them when, or detain them how long, he pleaseth, by any art or means; Yet it is observed by those who have received them, that ordinarily God conferrs them not, save after some pains taken by, and dispositions produced in, ourselves for the reception of them: (he acting conformably to our exercises, and pre-inclinations thereto). And so it hath pleased God, that many others, their disciples, having as it were learned from them so experienced this Art, and been encouraged to undertake the predisposing assiduity of mental prayer, have also arrived to the same perfections, and heavenly visits, and entertainments (Jo. 14.23.) so extremely beneficial in the future course of their lives. Now, this pre-disposition is observed chief to be effected by operating in ourselves (which yet no doubt is not done without the aid of God's Spirit though this imperceptible) as near as we can, something like them.   

§. 99  
And this is done chief by these three. First; By a firm, and accustomed apprehension of God's (or our Saviour's) presence, with, before, or within, us; or our presence with, or before, Him; recommended before §. 94. and below §. 114. Secondly; By a recollection of ourselves, and a suspension (mentioned above, §. 95.) and silencing (as much as we can) of all actions of our exterior senses, agitations of the fancy, discourse of the understanding, and, in general, all work of the brain; by an abstraction (as much as we can) from all things besides God; not so much by a contest with them thought-on, as by a forgetfulness of them, or shutting them out of our thoughts; that so by not using any of our Spirits in the service of our cognoscitive faculties, we may give more place, and afford more strength, to the Action of the will, and affections. Now we may know, that the hindrance of those introduceth a more intense Act in these; because we find any vehement exercise of the will, and affections (naturally) to stop, and intercept the discourse of the Intellect. Therefore, in the height of her passions (which seems to be a far more intimate faculty of the Soul, than is the understanding) we find reason to have no power, or admittance, nor access to the Soul; As it is in intense anger, love, sorrow, etc. Affecting much, and thinking much, have a kind of opposition: nor can the heart, and brain, be hot at once; And it is true in divine, as other, loves: Nemini contingit simul amare, & sapere. I mean for the actual exercise of the brain, and of prudential notions. Yet note, that the suspension of those faculties or acts is not so meant here, as to render you wholly idle, or asleep as it were, in case the affections be not much moved in Prayer; but, that you ought still to use the help of the intellect, for the raising, and closer applying, and fanning continually of your affections, in short, and unlaborious ejaculations (such, as that of St: Francis, Deus meus & omnia— My God, my Saviour etc. Psal. 18.1, 2. Psal. 144.1, 2.) in considering God's presence, and comforting yourself in him, and it, entering into familiar colloquies with him, making requests to him, using a thousand acts of humility, and vilifyings, and annihilations of yourself before him, so keeping your amative faculties still in motion, by a many (not forced) industries; provided only, that all those more laborious, and difficult, and tedious exercises of the brain be here excluded.   

§. 100  
Thirdly, In this silence of the other cognoscitive faculties) this is done by a strong, and vigorous exercise of the will and the affectionate and amative powers, by making a total introversion into the most intimate part of our Soul, or Heart, to enjoy God there; and directing, as it were, all our thoughts, and retiring our Spirits, thither-ward, and there practising the love, suspiring, etc.  (See Eph. 3.17, 18.— 1. Jo. 4.16.) And here it is observed; that howbeit (at the first) neither this suspension of discourse, and abstractions from by-thoughts, nor the uniting of our affections to God are obtainable without some pain, and difficulty; yet, after some practice, and accustoming thereto, such a habit, and facility therein is acquired, That the former, viz. our busy thoughts, and discourse will need no great charming, but upon our beck be silent, and all such advertisements depart from us: the later likewise, the affections, need little, or no exciting, but an ardent love (having been once accustomed to it) transports us towards the embraces of God, even in the beginnings also of our Prayers, or also upon any light mention of God, or heavenly things: Only whilst many, from this painfulness at first (wherein the Soul is hardly kept from extravagancy, and restrained from her liberty of thinking) are disheartened from a patiented perseverance in such practice: therefore it is conceived that so few reap the happy fruit thereof. And these three; 1 The strong apprehension of God's intimate presence to us. 2 The silencing of the discursive; And 3 enlarging of the affectionate, and amative faculties towards God, our Sovereign, our only good, are the whole content (as I conceive) of that they call mystical Theology; for as much as concerns our own work, though in the expressions hereof Authors much vary.   

§. 101.  
I will recommend to you the reading, on this subject, of the fourth, eighth, and thirteenth Chapters of St. Teresa's Life: And the 25, 26.28. and 29. Chap of her Way of Perfection; who was a head Scholar in this School of Prayer; and saw frequent experience of the effect of these directions, when well observed, having taught many others this heavenly art; who also, by practising the same lessons failed not to attain it. Howbeit, were these practices, as to such extraordinary communications of God's Spirit, profitless, yet can they not in themselves be any way not very commendable; unless to love God, or neglect the world extraordinarily be a fault.   

§. 102.  
Concerning the apprehension of God's more intimate presence, and recollection of the Soul from all other objects, you may find this Holy Mother (Way of Perfection, cap. 28.) instructing, and encouraging her spiritual daughters on this manner (She Commenting there on the Lord's Prayer.)  
Now weigh well this, which your Master saith: Which art in Heaven. Think ye, that it little concerns you to know, what thing Heaven is; and, where ye are to seek for your most Holy Father? I tell you then; that, for wand'ring Intellects, it much imports them, not only to believe this [Article] but to procure to understand it by experience. For it is one of those things, which strongly binds up the understanding, and causeth the Soul's recollection of itself.  
You already know; That God is in every place; and 'tis clear also; where the King is, there is his Court: In sum, that where God is, there Heaven also is, and all Glory: this without doubt may easily be believed by you. Consider what St. Austin said: That he went into many places seeking for God, and that he came at length to find him within himself. Neither needs the Soul any wings to fly with to seek him out; but only to put herself into a posture of solitude, and retiredness, and to behold him within herself; and not to leave so great a Guest, but with great humility bespeak him, as a Father; recount to him her calamities, and beg of him the remedy thereof; acknowledging she is unworthy to be his daughter.  
Treat ye with him as with a Father, with a Brother with a Lord, and with a Spouse; sometimes in one manner, sometimes in another; for he will teach you, what you must do to please him. Observe, that it concerns you much, to understand this truth, that God abides within you, and that there we may abide with him. This way of praying, although it be vocally, with much more speed recollects the understanding, and is a way of Prayer, that brings with it many good things, being styled of Recollection. [This she supposeth to be in our power by our endeavours to attain to.] Because the Soul in it recollects all her faculties, and enters within herself with her God, and there her Divine Master comes, to instruct, and teach her, in a much briefer manner, than 'tis in other ways, and to bestow upon her the Prayer of rest: [This is the lowest sort of Prayer, which she calls supernatural, and not in our power to acquire.] Because, thus retired, she may here with herself meditate on the passion, and here represent the Son [as Crucified] and offer him to the Father; and not weary the understanding, in going forth to seek him on Mount Calvary, or in the Garden, or at the Pillar. Those, who in this manner can lock in themselves in this little Heaven of our Soul, where abides he that created both the Heaven, and the Earth; and shall inure themselves, not to behold, nor stay, where the exterior senses distract them, let them believe, that they walk in an excellent way; and that they shall not fail at last to arrive to drink water from the fountain. In this recollection the Soul retires the exercise of its faculties from these exterior things, and in such a manner abhors them, that (though unawares) she shuts the bodily eyes not to behold them, that so those of the Soul may see so much better. Accordingly, who walks by this way, almost always in Prayer keeps his eyes shut; and it is an admirable custom for many things, because it is as it were a forcing one's self not to observe these things below. This (shutting the eyes) happens only in the beginnings [of such recollections,] for afterwards its needless; since than we must use more force upon ourselves to open them. The Soul at such a time seems to fortify herself at the body's charge, [i. e. in withdrawing from it its Spirits] and leave it all alone, and much enfeebled, and thence to draw provisions, and maintenance against it. And although this [power of retiring the faculties] in the beginning is not perceived, because it is not much, (for in this recollection there are degrees of more, and less) yet if it be once brought into a custom (although at the first it causes some trouble, because the body replies, and disputes the business, not perceiving that it destroys itself in not yielding to, and suffering such a conquest) if, I say, this for some days be used, and we force ourselves to it, the gain thereof will be manifest; and we shall afterward perceive, that, in the beginning of Prayer, the Bees will presently repair to their Hive, and enter there-into to make Honey, and that without any diligence or trouble of ours: because so it hath pleased God, that, by that former time of forcing ourselves, the Soul, and the Will, hath merited to be endowed with such a command, as that, in only intimating to them, and no more, that she would withdraw them, the faculties obey her, and retire unto her. And although, after a while, they return to go forth again, yet much is gained, that thus they have been retired, because they now go abroad only as slaves, and subjects, nor do that mischief (in it) as formerly; and, when the Will again recalls them, they come with more readiness; till, after many of these Re-entrances of the Soul into itself, it at length please the Lord, that they should fix there altogether in a contemplation more perfect.   

§. 103.  
And this, which I have said, although it appear obscure, yet who will put it in practice, shall easily understand it etc. And, since it so much concerns us not to go on [in our Devotions] slowly, let us discourse a little how we may enure ourselves to so good a way of proceeding in them. Let us therefore make account, that within us there stands a Palace of most rich workmanship, its Edifice consisting all of Gold, and precious Stones, in fine every way such as is suiting to so great a Lord; and that you are in part the cause, that this Edifice is such, as indeed it is; (for there is no Fabric at all of so great beauty as a Soul pure, and replenished with virtues, which by how much greater they are, so much greater is the lustre of those precious Stones;) and that in this Palace lodgeth that great King, who is pleased to make himself your guest; and that he is there seated in a Throne of the greatest value, which is your Heart. This will seem at the first to you but a thing impertinent, that I should make such a fiction, to make you understand it; yet it may help much you especially etc. Again, Chapter 29th; She proceeds thus on the same subject. The Soul's entering within herself into this Paradise together with her God, and locking the door after her against all things, which are in the world. Ye may know, that it is not at all a thing supernatural; but, that it depends on our Will, and that we are able to do it, with that help of God, without which we are able to do nothing at all, not so much as to have of ourselves one only good thought. For this is not a silence of the faculties, but a shutting them up within themselves.   

§. 104.  
Many ways we go on in acquiring it, both by dis-busying ourselves from all other things, that we may interiorly thus join ourselves unto God, and, in business also, by retiring sometimes into ourselves, though it be but for a moment. This remembering myself, that I have such a companion within me, is of great help; and that which I only aim at, is, that we procure to stand with him, (whom we are speaking to) without turning our backs upon him: for, no other thing [than turning our backs] seems it to me, to stand in discourse with God, and be thinking on many vanities. All the damage comes, from not understanding, that most truly he stands near us, and not a far off from us. But, how far is he from us, if we go to seek him in Heaven? The Lord teach this to those of you, who do not know it. I confess for myself, that I never knew what it was to pray with any affection, until the Lord taught me this way. And I have always found so much benefit of this Custom, and manner of recollection within myself, that, for that reason, I have here so long stood upon it.   

§. 105.  
I conclude: He, who would attain this profitable way of recollection, (because, as I say, with the help of God it lies in our own power) let him not be weary to practise himself in what is here spoken; because it is by little and little the getting the Mastership of himself: he not (thus) losing his liberty in vain, but rather gaining himself wholly to himself; that is, the having his faculties at command for interior matters. If he will speak, he must procure to remind himself, that he hath one to speakwith within him; if he harken, he hath to consider, that he ought to hear one, who speaks the most intimately to him; in sum, to make account, that he may if he will, never disjoin himself from so good company; and to lament himself, when, for any long time, he hath left there alone this his Father, of whom he hath always so great need.   

§. 106.  
If he can do this many times in a day, let him do it; and if not, at least a few times; because, when he hath contracted a custom thereof, he shall find himself much a gainer thereby, either presently, or within no long time. And, after our Lord hath granted it him, he will not exchange it for any treasure whatsoever; but nothing is acquired without some pains.   

§. 107.  
For the love of God (my Sisters) count that endeavour well employed, which ye shall spend in this thing; [she saith of herself, that in her first practice thereof, few days passed, that she made not many hours of Prayer, (but these I suppose more in affective than discursive Prayer, assisted with reading in Sterilities) unless hindered by sickness, or much business; and she adviseth others to practise it, at least for two hours every day; in her Life, Chap. 8th.] for I know, that if you shall intent in one year, and perhaps a half, with the favour of God, ye shall attain it. Behold how small a time, for so great a gain, as this is, to lay a good foundation, that, if the Lord will exalt you to greater matters, he may see in you a good disposition, in finding you so nigh unto him. May his Divine Majesty never permit, that we far-remove ourselves from his most amiable presence! Amen. The same thing much-what is said, Ibid. ch. 26.   

§. 108.  
To the same purpose she speaketh also in the 13th Ch. of her Life.— Let them (saith she) set themselves in the presence of Christ; and without tiring the understanding let them be discoursing, and delighting themselves with him, not wearying themselves in framing reasons, and handsome expressions, but in simplicity represent their needs, and the reason he hath, not to endure them, before him: One thing at one time, and another thing at another time, to the end the Soul be not cloyed with feeding always on one Dish.— When we set ourselves to meditate on some passage of the Passion of Christ our Lord, (as for Example, of his being bound to the Pillar,) here the Understanding goes searching out the reasons and ways, whereby it may apprehend the excessive pains, and torments, that our Lord suffered in that Posture, finding himself alone, and forsaken of his friends, and many other things, which if the Understanding be active, or the person learned, may be drawn thence: And thus, it is good to discourse thereon a while, thinking on the pains he suffered there, and for whom he suffered them, and who he is that suffered them, and the love wherewith he suffered them: but withal let not the Soul tyre herself by going continually in quest of such discourse, but stay herself there with Christ, keeping the Understanding silent. And, if she can, let her employ it in thinking, that he stands beholding her; let her accompany him, petition him, abase her self before, and solace herself with, him; and let her remember herself, that she is unworthy to be there. When she can do this, though it be in the beginning of her Prayer, she will find great advantage thereby, and this [later] kind of Prayer affords many benefits; at least my Soul hath found it so.   

§. 109.  
Thus she, in that 13th Chapter; and, if you have now any further curiosity to know her first 1 beginnings in the practice of this Prayer; 2 after her having read D' Ossuna's third Abecedary; she describes them before (in the 4th Chapter of her Life) on this manner. 3 I endeavoured (saith she) the best I could, to carry Jesus Christ our Sovereign good, and our Lord, always present within me, and this was my manner of Prayer. If I meditated on any passage of his Passion I represented it to myself in my interior, although I spent most of the time in reading good Books, wherein was all my recreation; for God had not given me the talon of discoursing with my Understanding, or of helping myself with the imagination, which in me is so gross, that, when I have set myself to do it, I could never obtain of it so much, as perfectly to conceive, or represent within myself the Humanity of our Lord. And, although some, by this way, that they cannot discourse with the understanding, do sooner attain to contemplation, if they persevere, yet is it a thing very painful, and of great difficulty; [especially to those, who are not content with common and obvious matter of Devotion, i. e. such as a Book, or our memony easily affords, but seek after subtler Discourses.] For, if the employment of the will, by having no object present, where her love may busy itself, happen to fail, the Soul is left as it were without a stay, and exercise; and her solitude, and aridity do put her to great pain; and likewise her [wand'ring] thoughts to a sore encounter. For persons of this temper it is requisite to have greater purity of conscience, than those, who can discourse with the Understanding. For, he who can discourse, What a thing the world is, and how deeply he is obliged to God; The great pains Christ hath suffered for him, and the little service he doth his Majesty, and What reward our Lord gives to him that loves him; draweth matter from thence to defend himself from thoughts, from occasions, and from dangers; but he, that cannot help himself herewith, is in greater peril; and it is fit, that he should employ himself much in reading, since of himself he knows not how to draw out such Arguments. For this manner of proceeding is so painful, that if the Master, who hath the guidance of such a Soul, should restrain it to exercise Prayer without reading, I say it is impossible, it should continue therein very long, being so deprived of this help of reading (for reading helps him much to recollect himself, who proceeds after this sort, and is necessary for him; though it be but little, which he reads; and that only in the room of that mental Prayer, which he cannot make.) Yea also it will much prejudice his health, if he persist obstinately in such Prayer, for it is a thing too painful, and toilsome. By this means of using a Book, I began to recollect these powers of my Soul, and as it were with such enticements alluring on my Soul, I proceeded in my Prayer. And oftentimes but opening the Book I needed no more, and sometimes I read little, other times much, according to the favour that our Lord pleased to do me. Thus she, with great assiduity in Prayer, and, it seems, not without using much pains and diligence, and suffering of some aridities at the first in recollecting her faculties, and shutting out by-thoughts, and removing their occasions, attained afterward to so high, and frequent unions of her Soul with God and to such a perfection in this holy art of Prayer, as to become a most famous Pattern therein to all ensuing Generations. You may find also an eminent proficiency and the like experiences therein of the Holy Father Balthasar Alvarez, sometimes Confessor to St. Tereza; as is storied in the 13, 14, 15.40, 41. Chapters of his Life. And the reason, why there are so few of those, who possess great purity of Conscience, and Conversation, that attain to the like divine favours, and supernatural effects of Prayer, seems to be, the not using the same frequency of Prayer, and the like courageous diligence, and resolute patience in encountering all difficulties therein at the beginning (See her Life, Cap. 8.) as this great St. Teresa, and some others, have done.   

§. 110.  
When any thing in Prayer extraordinarily affects you, staying, and spending so much more of the time allotted for your devotions upon it; causing your reason to observe, and the set method of your Prayers to yield to (if I may so say) the lusts of the Spirit; which, if at all other times it causeth all good motions in us, certainly operates them more especially in Prayer; (See Rom. 8.26.) and doubtless hence will arise as more content, so more profit to the Soul. Here then the longer you fix in any one point of Prayer, the brieflier running over the rest.   

§. 111.  
17. There are two acts of Prayer; Meditation, and Contemplation; One the discursive part thereof, performed more by the Understanding, and used more in the beginning of Prayer; the other the more enjoying, and passionative part, performed chief by the will; and happening more in the end of Prayer; at least to those not much practised. Of these the second ordinarily is produced by the first; the working of the brain by degrees kindling passions in the heart; and long meditation of God, and his perfections &c, enflaming our affections towards him; and the Holy Spirit operateth in both: in one, by illumination; and, in the other, by love; but more chief in the second. Sometimes the vehement inclinations of the will (by a more immediate power of grace) preceding the acts of the Understanding, and forcing it to follow them; but more commonly the intellect, by reasoning, exciting the will, and the passions. You therefore here are to use the forenamed acts of the Soul interchangeably: only the first yielding to the second, as it grows to any strength; but then, when the second languisheth, it is to be excited again by the first: for we are neither to think we pray best, when we think of nothing at all, nor when we are most full of loquacity. For, the brain being wholly idle, the affections go out for want of fuel; nor is there any operation of the passions without some using (at the same time) of the imagination. And again, the affections not operating, the speculations of the intellect are fruitless, and comfortless. But, if at the first also the understanding happen to be dull, sluggish, and unoperative, as is usual to new beginners, and to the same persons at some times much more than at others, you are to excite both it, and the affections by reading some select book of devotion (taken with you to Prayer) till you find yourself able, without its help, to proceed. Teresa (in the 4th Chapter of her Life) reports of herself, that for eighteen years she never durst betake herself to mental Prayer without a Book in her hand, that she might still repair to reading, in case of any distraction from impertinent thoughts, or aridity, and barrenness of Soul.   

§. 112.  
Digr. 1. Of the great effects which the affections, thus inflamed in Prayer with the love of God &c, work in the Soul, and the influence they have afterward upon its actions; causing in it a greater vilifying of the world, and abhorrence of all sin and displeasing God, and of tepidity in his service; and raising a love to mortifications, and sufferings; freeing it from melancholy, for the absence of some worldly conveniences or delights, and making it valiant against all impediments of Piety, and against the flesh; and vigorous to all good works; and amongst other effects much illuminating the understanding.  
Digr. 2. That, though by Prayer we may dispose ourselves (though this disposing also is from God) in some manner for those spiritual graces, and influences supernatural, which some Saints of God enjoy in some ecstatical raptures, and unions with God, and that to him that hath, is given; yet that these are supernatural always, and, for their efficiency clearly independent on our art, or endeavours, and that God only gives them when, and where, he pleaseth; though mostwhat he pleaseth to give them upon our much endeavours for them.   

§. 113.  
Imaginary place of address.  
18. Ordering, and fashioning in your thoughts (and this without much curiosity, or trouble to your fancy) an imagined place of your addresses to God (or our Saviour;) and a several manner of his presence, and appearance to you, such as may make most impression upon you, and may suit best with the subject of your present meditations, and devotions, (whether it be Confession; or Thanksgiving; or Petition; or Doxology, etc.) [Which composition of place will make you more sensible what you are, who, and what, He, to whom you speak; and breed high degrees of humility, love, resignation, shame, compassion, and tenderness, according to the business you then negotiate with him.] As, representing to yourself, God, in his Majesty, according to the visions of Ezechiel, c. 1. Esai. c. 6. Dan. c. 7. St. John, Apoc. c. 4. etc. Our Saviour, in his gentleness, and familiarity, and readiness to help, according to some of those postures you read in the Gospel. Or, in his Glory, according to Rev. 1. or 19 Chapters.   

§. 114.  
In confessing of, and beging mercy and pardon for, your sins; imagining yourself appearing, as a poor prisoner in shackles, haled before him sitting in Judgement. Or, as the prodigal Son, returning with shame before his Father. Or, as one full of Ulcers, and Sores before a Physician that can certainly cure him. Or, as one taken prisoner, and kept in chains by his enemy, and begging his freedom from his own Prince passing-by in triumph. Or presenting yourself to him, as if you lay on your deathbed. Or, as when you were in some danger of your life: In an extraordinary storm of Thunder, Earthquake, Shipwreck; in your last sickness. Or, as if the trumpet were sounding, and the dreadful day of Judgement had surprised you. Or, as if you suffered the torments, which Dives doth; yet with some hopes of being delivered. And, such passion for pardon, and resolutions for amendment, as you would put on in such a case, those presently entertain, and so bespeak God; (for such things are no fictions, but one day will come upon you.) Again; addressing yourself to our Saviour; as Peter cried out when sinking in the waves; Or, when he cried: Lord, not my feet only, Jo. 13.9. Or, weeping,— as he, when his good Master looked back upon him, after he had denied him. Or, as blind Bartimeus importuning him for the restoring of his sight, Or, as the Paralytic, expecting that good word; thy sins are forgiven thee, &c, (for instances are infinite): such like addresses may profitably be used for acts of Confession, and beging pardon.   

§. 115.  
2. Again in thanksgiving for his benefits, and especially that of your redemption, imagining yourself standing before the Emperor of the whole world, condemned to die the most horrible death, for treason against him; and then this Emperor sending his only Son (that justice may not be defeated, all others refusing) to die for you, one of the vilest of all his subjects; and then, being (thus) delivered, say to him, what your heart shall tell you. Or, imagining yourself to accompany our Saviour (having first charged himself with your guilt, and to answer justice for it) quite through his passion. Being behind him in the Garden, at the time of his Agony, and sweeting of Blood: When He tied with cords, and carried away Prisoner, you with Peter, and John following, and beholding his usage in the Judgment-hall; and weeping with Peter, when he looks on you the Sinner he so suffers for: Beholding his cruel whipping at a Post; following him from thence, and helping him with Simon (when he faints with their hard usage) to bear his Cross: Then, with his distressed Mother, and Disciple, standing before him, hanging, and bleeding on the Cross; and then, drawing nearer, and with great compassion to his innocence, and grief for your sins that caused such his pains, desiring to bear part of his sorrows, and resolving also to suffer all things for him, say further what your heart shall teach you: But then finding him (after he is risen again, and exalted over all) still at his Prayers, and Intercessions to the Father for you, Say again, and resolve, what your heart shall teach you. So also, for other benefits; imagining God sitting on the top of heaven, compassed with all Celestial Courtiers looking down on millions of men; and dispensing, here judgements, there mercies; and, amongst so many millions taking notice of you, and before his Angels testifying his good will unto you and desire of your Salvation, and sending by the chiefest of his train many gifts, and tokens of his love, and withal diverting his judgements from coming nigh your dwelling, and then, falling down, see whether your heart can thank him.   

§. 116.  
3. In praising, or giving glory to God, or our Saviour, imagining the Show, Rev. 4.8. or 5.9.— 7.10.12. and yourself amongst that Heavenly Choir, crying Holy, Holy, etc. Es. 6.3. Or Bless the Lord with me all ye his Angels, etc. Psal. 103.20. Or crying, Glory in the highest, with the multitude at our Saviour's triumph, Luk. 19.37. etc. Or with Mary giving Glory to, and worshipping, him leading Captivity captive upon his Resurrection-day: Or, with Stephen, him standing at the right hand of God.   

§. 117.  
4 In petitioning him for spiritual graces, or temporal necessities, Imagining our Saviour as at his last Supper giving his Body &c, or as sitting on Jacob's Well, and you beging of him with the Samaritan Sinner; Lord give me that water &c. or with the Canaanitish Woman ask for some crumbs that may fall from the children's table; or patiently sitting with Mary at his feet, to receive his gracious answer or the unum necessarium.  
So, for making intercession for others; Imagining a friend in prison, or torments, crying out for your aid, as you pass by, and that some few words spoken by you may procure his liberty, or save his life. Or, some part of your body wounded, and pained, and that you are going to seek help for it. Or rather that some member of your blessed Saviour (as all true Christians are) was some way distressed; and that he (after so much kindness showed to, and intercessions made for, you) would try now the return of your love to him in interceding for it, etc. Now, who thinks such acts of imagination useless, let him only consider the great effects of Imagination in another kind which he hath experienced (in advancing his lusts, and many false pleasures, and conceited felicities) sometimes in, sometimes before, the acting of a sin.   

§. 118.  
Frequency of Prayer.  
19 Not omitting your Prayers, when you find in yourself little devotion, or also much distraction of thoughts etc. For, if it be a fault to do them slightly, it is a greater, not to do them at all. And God many times gives unexpected grace to those who endeavour; and devotion is often acquired by entering into Prayer, when we had it not before.  
20. Not omitting and thinking yourself excused from your private daily devotions, by your presence at some common. For, besides that those are many times a necessitated, these a more free will, offering and worship, who is there that hath not particular sins, necessities, mercies, which are not, in the public prayers, confessed or petitioned for?  
21. Using many times or hours of Prayer, or Meditation, in the day (and that rather upon your knees, for so you will be more observant what you are doing) according to the best permittance of your ordinary employments; custom of praying at length will make you in love with praying, i. e. conversing with God. Frater, eamus paulisper precatum. Aloys Gonzaga.  
22. Not omitting your set devotions, for the intervening of ordinary business, or ordinary works of Charity: Because you stand more obliged in this duty towards God, and greatest Charity towards your Soul, than in some lesser towards your own, or towards your neighbours, temporal affairs: And because also, whether our own, or our neighbours, business, it is much more furthered by our prayers (procuring God's blessing) than by our labours: and indeed when we have most business, then have we most use of Prayer.  
23. Using some set times annual, monthly, or weekly for your extraordinary devotions, Confessions, and reviewing your Spiritual Condition.  
24. Using extraordinary times of Prayer before, and after, extraordinary employments.  
25. Avoiding Taedium mentis as in all things, so in your devotions. For such, who delight not in their work, cannot long persevere in it. This taedium is always relieved by variety of employment. According to the old rule of the Religious; Nunc lege, nunc ora, nunc cum fervore labora; Sic erit lora brevis, & labour ille levis.  
26. Therefore always entertaining, besides Prayer, another (continual and daily) employment: for, as no vocation may be entertained, that very much or wholly hinders our devotions, so neither are our devotions (amongst so many other Christian duties, and interests) to be made our whole vocation.   

§. 119.  
Ejaculations in the Intervals of Prayer.  
27. In the intervals of set times, using continually short versicles of Devotion, pious ejaculations, and aspirations to God; (for one is always thinking on what he most loves): and these ejaculations belonging to any part of Prayer (i. e.) thanking, or praising, or confessing, or petitioning etc. And let these oblations continually ascend from the Altar of your Soul, even whilst you follow your worldly affairs; stealing as it were from them into the temple of your heart, to worship God, and to fan, and keep in there, the fire of your Devotion.  
28. Taking occasion from any thing that occurs to your senses, to bless God, and to use those called occasional meditations. See Introd. Part. 2.13. cap.  
Digr. A Collection of some Exemplary Forms.   

§. 120.  
Reciting of Psalms.  
29. Committing to memory Psalms (altered to your purpose) or other Hymns, which may be continually ready to be offered to God in your Soul, now the temple of his Spirit; (as God required concerning the law (Deut. 6.7.) when you sit in your house, and when you walk by the way: when you lie down, and when you rise up; and when you put on your , when in impertiment company; when at meals etc. to prevent evil thoughts; vain discourse, or attention to it; intemperate eating; to divert any temptation, to recover yourself out of a passion etc. (Eph. 5.19, 20. Col. 3.16. Jam. 5.13.) the saying of which will put the mind into devotion, when they find it not so.  
30. Many times the Soul is more affected with them, when sung, or used in verse.  
31. At a set time of the day saying such a Psalm, fitted for your purpose, which needs to take up no time almost from your employment, and will renew in you the Spirit.  
32. For better fitting them for your purose, Omitting; transposing; some verses. Joining some parts of several Psalms into one. Changing David's professions, into petitions: As: for [I love] Let me love etc. Changing the present, or preter, tense into the future, and è contra. Making universals every where particulars as, for [we, our, us] I, me, my. Using your praises &c, rather in the second, than third person; and discoursing not only of God, but with him as [O Lord thou art,] rather than [the Lord is] which causeth to you more reverence, and attention, to what you say, and minds you more of God's presence. Applying to Christ, and the Church, and their triumphs, or troubles, all said of David, and Zion; And to your, and the Church's, spiritual enemies, flesh, or its lusts, world, and devil, all his deprecations against his foes: (doing this also in your mind whenever you hear them read.) Furthering yourself with some of a several devotion, according to the several parts of Prayer (i. e.) for Confession; for Thanksgiving; for Doxology; for Aspiration, etc.   

§. 121.  
Length of Prayer.  
33. As tasking yourself to set times; so, at every of these times, to a large proportion thereof (measured by a glass, clock, or watch) indispensably to be bestowed on this holy exercise. This time of Prayer being the chief and most proper season of all good thoughts, and holy inspirations, and strong resolutions to Piety.  
34. And this set, and large proportion of time: Both because so all festination, and sudden riddance of a set form (which most are liableto, in this so burthensome-accounted duty) may be prevented; And also because much hesitancy, dulness, unpreparedness, coldness, evagation of thoughts, hardly yet diverted from our last employments, do accompany the beginning of Prayer: but much tenderness, and consolation, and complacency, and incalescence of holy affections arise from the continuance of it (long meditation of God, as it were, irresistibly kindling, and then inflaming, our passions towards him.) For which reason it is said: motto picked vale il fin d'oratione, ch'il principio. So that who makes haste to end their Prayers entertain only the pain and toil, but forbear to taste the sweetness, and benefit, thereof. See several ways for enlarging Prayer below.   

§. 122.  
Digr. 1. Of the exceeding small number of those minutes of the day, which are ordinarily spent in this negotiation of our Salvation, and intercourse with Heaven. And of the gross abuse of that text Matt. 6, 7. urged in general by slothful, and carnal Christians, against all repetitions, and long Prayers; notwithstanding the known contrary practice of our Saviour (who continued whole nights in Prayer; and risen a great while before day to pray etc.) and of the Saints (See Luk. 6.12.) Mark 1.35. Luk. 2.37.— 1. Tim. 5.5. Act. 12.12. comp. 6. Eph. 6.18. 1. Thess. 5.17. etc.  
Digr. 2. That Holy men have recommended an hours time to be spent in it; the half of which seems the least that may be, for those of less practice herein, to perform them with any considerable devotion. It being observed, that any extraordinary visitations, and consolations of the Spirit, happen not, but after long time of Prayer, unless only to those who have a long time exercised themselves in this divine duty.  
Digr. 3. That to those, in whom the love of God is perfectly form, Prayer is the chiefest pleasure of their life; nor do they force themselves to lengthen, but to restrain, the time spent therein, nor to heighten their passions therein, but to abate them: And the vehement desire of this perpetual converse with God, makes company, eating, the necessary exercises, and recreations of the Body etc. that hinder them from it, very painful to them.   

§. 123.  
35. One long time of Prayer better, than many short ones.  
36. A short time better spent in some one head of Prayer, than in hastily running through all; for devotions continually flitting are frigid, and languishing; and so often changing of the fuel hinders the enkindling of the passions, nor have they that earnestness, and importunity with them, which is required in this wrestling with God. Yet where is a sterility in thinking on any subject, there is a necessity to change it.  
37. Avoiding taedium, and wearisomeness of mind (if any happen before our time expired) by change of our meditations; and of our posture; or by spending part of our time in meditation, recitation of Psalms, etc. part in prayer; or part in a set form, and part in mental prayer; and abiding in that wherein we are most affected.   

§. 124.  
Repetitions.  
38. Often using Repetition (especially in set forms of Prayer) by which if we passed over any thing slightly the first time, we may better remind it the second: or, if at first any thing said do much move us, we may the longer continue the same passion. A great help to devotion, wherein a rest, and vacancy (as it were) of the understanding, the will, and affections, add a new fervour to our former conceptions; and never vain, but when done without a renewed devotion; which devotion being any way enlarged by some other considerations, the former words still become a new Prayer. The power whereof consists not in much speaking, but in much beseeching; and in the importunity of our desires, and sighs, not our loquacity. See Daniel's Prayer. Dan. 9.4.   

§. 125.  
Importunity in Prayer  
39 Not desisting in our requests, not presently answered by God; but continuing them with all fervency, importunity, tears etc. never fainting, according to our Saviour's command (Luk. 18.1, 5. Luk. 11.1.8, 9) which argues that God heareth not always at first, but expects we should trouble him (Even as a Neighbour) when doors shut; in bed; at midnight (See Psal. 44.23.) but this chief in things spiritual; or temporal in order to the other (the usefulness of them being first impartially weighed) where we cannot err in the goodness of the thing we desire.  
40. As for other temporal things (since we ought not to be for them very solicitous, but to all indifferent; since we many times (set on by some undiscovered lust) do ask of this our Father things hurtful (stones for bread, serpents, and poison, for meat); since in these things we ought always to use great modesty, in leaving them to his wisdom, and in silently relying on his care, having a promise for necessaries, none for plenty) always observing rather a great moderation, and indifferency in your requests; Saying with St. Austin, Te faciente quod vis, da mihi libenter sequi. Which request for such things, when our importunity receives also of him, it is many times more out of pity to our infirmities, than charity to our needs, or advancement of our perfection. See Matt. 6, 7, 8. spoken especially of soliciting for earthly things; which are shut up in a few words. (ver. 11.)   

§. 126.  
Liberty of expression in Prayer.  
41. Using liberty of words, and unconfined, and unprescribed expressions. These, 1. More hindering any evagation of thoughts; and procuring more intention of the mind to the business in hand. [Where note that prayers said by heart, because with some difficulty remembered, keep the mind more attentive than prayers read. Again Prayers extempore, or new conceived matter or expressions, more than set forms repeated by heart, (except very much advertency, or also some repetition, or meditation of them be used) because, in those forms swimming lightly in the memory, the fancy unengaged (yet seldom idle) is left at liberty for other employments; and the mind ordinarily less mindeth its former, (especially after its often repetition of them) than its new, conceptions.]  
2. Being more obedient to the operations, and impressions of the holy spirit (which especially directeth us in Prayer) and to the spiritual inclinations of our passions; which are sometimes more sorrowful, and fit for acts of contrition; sometimes more lightsome, and fit for thanksgiving, and praise. Now to both these are set forms an extreme restraint, to the great loss of the Soul.  
3. Being more pliable to our present condition, and necessities, continually varying, to which one set form can no way suit.  
4. last; giving us much more content, and delight in our Prayers, and making us more willingly to frequent this duty, where more liberty is allowed to our affections.   

§. 127.  
Ways of enlarging.  
42. At least after your set form ended, enlarging your Prayers with some unprescribed devotions, till custom hath made them more easy, though he that is truly sensible of his own vileness and defects, of God's greatness, and goodness, and so thirsts after him, and loves much, needs not fear but to pray well; this consisting not in much saying, but in much supplicating; and God in nothing so much as in Prayer, accepting the will for the whole deed.  
43. Guiding yourself by some heads first well ordered, and multiplied as you see fit; (for the more sub-heads you have, the more easy it is to continue in Prayer) assuming the next still into your thoughts, as your devotions happen to be exhausted in the former. As for Example: If you practice— 1. Praise; and in this— I giving glory to God, 1 in his attributes, 2 in his works, and blessings to mankind in general: 3 For his benefits to you in particular; and, in both these, first, for spiritual, then temporal— 2 Prayer. And in this first 1. Confession of sins [In evening prayer joining examination of conscience for the sins of the day past, and more particular confession of the sins thereof.] Then 2. Petition; 1 for his forgiveness of sins past; 2 for your reformation, and his preservation and preventing of you from those, and all other, for the future; particularising in your ordinary sins— 1. Against God; 2. Your self; 3. Your neighbour; that is your opposite facts to the several particular duties to each of those; (Some chief ones of which I have set down before, and hinted to you in this Book.) [Saying; Lord, hereafter deliver me from Gluttony etc. Detraction, etc. Distrust of thy providence etc.] 3 for his averting evils endue to them. 4. For his bestowing gifts necessary— Spiritual; temporal. Making your petitions also for these spiritual, and temporal gifts, particular; according to the distinct considerations of your duty. 1. To God. 2. To yourself. 3. To your Neighbour; and to these your neighbours, either to your Superiors, and your Parents; or your brethren (for which duties (if you have no better Catalogue) you may run over those above mentioned in this Book) [saying: Hereafter grant me Temperance, etc.— Charity to my neighbour; to suffer long, and to be kind etc. (1. Cor. 13.4, 5, 6, 7.) love of the Lord my God with all my heart etc. (Matt. 22.37. etc.) 3. Oblation, (considering wherein we may further serve God); and Resolutions. 4. Intercession; For Church, State, Persons of particular relation. [But hear note, that it is not amiss at first, to have a set form composed, very particular, and distinct, according to these heads, and their subdivisions; then this form perfectly committed to memory. Then at last, to practise varying from it in expression, and enlargement of your conceits; yet with a retiring still, as need is and as your extravagancy is exhausted, to the matter thereof] or, if you use not this practice, you may follow the several parts of Prayer (set down before &c.) only changing the order: first taking in hand the fourth; then second; then first; third; fifth; sixth. Sometimes dwelling longer on one, sometimes on another (as your Meditations abound); and then passing over the rest more briefly. Or you may run over those Subjects of Meditation following p. First all those begetting humility; then those producing love.  
44. Yet not being too careful to keep a strict Method (when you have any fervour of Spirit,) but freely intermingling petition, and praises; thanksgiving, and confession &c, as we see it is in the Psalms, the patterns of all prayer and praise; for the passion of love many times holily dotes and useth to be exorbitant, and unjudicial.  
45. Of several other ways of enlarging prayer. As; using the repetition of Psalms (got by heart) in them; these being the chief stock and treasure of devotion; of which whoso is well provided can never be barren, or at a stand in them. Meditating upon the several parts (one after another) of, the Lord's Prayer; Creed; Ten Commandments; Jo. 17. c. Any Psalm, or Hymn; Magnif. Benedict. Te Deum. Staying upon every part so long as your imagination suggests any acceptable matter; and exercising several acts of devotion, (as Confession, Petition, Praise, etc.) according to the subject. Or staying only a short set time on every one, and so running through many such prayers etc. at once. Or staying, only one respiration upon every substantial word; this only to cause you to say it with more attention, and devotion. Taking some other place of Scripture (which are not Prayers) as our Saviour's Sermon; the later ends of St. Paul ' s Epistles &c. turning precepts and commands into requests. Making a swift cursory over some of the Psalms, and offering up what petitions, and Confessions, concern you. Good Lord, we have so many wants Spiritual and Temporal to petition thee for: so many sins, especially those wherein we still offend thee, to ask thy pardon for; so many Benefits, Spiritual and Temporal, to thank thee for: So much wisdom, mercy, and justice, seen in all thy works, to praise thee for; so many temptations and dangers from which to beg thy preservation: So many businesses, of our own or our Friends, wherein to ask thy counsel; or, happily dispatched, to return thee thanks; So many designs of some good, wherein to beg thy necessary assistance; So many ways of promoting thy Glory (the end of our Creation) wherein to offer thee our poor service; So many snares, and enticements to sin, to resolve against, and resolutions to reiterate, and further strengthen: So many Relatives, Spiritual and Temporal and their necessities, to intercede to Thee for; And will any one, when he knelt down before thee, say, he finds nothing to say to thee; or knows not, how to continue prayer? This will be a strange excuse of neglecting this holy duty, when Thou shalt cast up our Accounts. Nay, what moment of our life is there, wherein some or other of these do not call on us for prayer?   

§. 128.  
Particularising in our Prayers  
46. Making your prayers, in whatever kind (Confessions, or Petitions, Thanksgivings, or Resignations) very particular, and circumstantial. So punctual in confessing your sins, as if, at the opening of the books at the last day, those only of them should be found canceled, which you had often, and freely confessed to him: And so punctual in confessing his benefits, as if the non-acknowledgment of any one received would stop the receipt of any more thereafter; or that those also you had, should be retracted, when they ceased to be commemorated.  
47. Laying open before him your innermost bowels, communicating with him, as with a friend, all your counsels, and purposes (which will make you entertain none but good;) discovering to him again, and again, all his gifts, mercies, deliverances; bemoaning yourself to him of all your infirmities; opening unto him all your wants with that particularity, as if he knew nothing of them. (The one will make you more sensible of his goodness, the other of your need of his help.) Reciting to, and minding him of, all his promises, as if he had forgot them; for this is, as more prevalent with God, so more profitable to the Soul, making you to put greater confidence in them. So in your petitions for any grace; (As for temperance etc.) with your prayers join the motives; such as may conduce to breed it in you, or persuade you to practise it: For any necessity, with your prayers join the motives, which may incline God to grant it, for these will inflame you more passionately to ask it. (Jer. 10.1. Jer. 32.24. Act. 22.19, 20. Esa. 37.14.)  
48. Amongst many particulars singling out some more eminent sins, benefits, wants; for which you shall more constantly beg pardon, give thanks, petition, etc.  
49. Keeping a Catalogue of all your greater sins: Of all God's greater, and more special benefits, and favours (still adding to them what shall happen hereafter) at set times more solemnly to be reviewed, and confessed unto him.  
50. So likewise keeping a collection of all the Offices, and eminent actions, and passions of our Saviour, and of the Holy Spirit, in order to your Salvation: to be more punctually enumerated at some times in more solemn doxologies unto them.   

§. 129.  
Colloquies to be used in Prayer.  
51. Using in Prayer frequent Prosopopeia's; Colloquies; Solliloquys: whereof there are five more usual. 1. God speaking i e. the Promises, and Threats, (mentioned in Scripture) unto you. 2. Our Saviour Christ speaking unto you (according to what he hath said in the Gospel.) 3. You, speaking to your own Soul, (Ps. 44.) 4. Speaking to God the Father. 5. Speaking to your Saviour (by your imagination) set before you in some such familiar posture in the Gospel, as much animates your addresses. These will serve much to strengthen your faith, and your endeavours, by thus assuming another person, and being abstracted from yourself. We thus speaking things not so easily thought on when we act only our own persons: counselling more impartially; comforting more powerfully etc. (See Kemp. 3. l.) To these Colloquies may be added sometimes those with the Creatures, to praise God with us, Psal. 103.20. Psal. 148. To submit to his Kingdom, etc. with us (Psal. 4.2. etc.) and those expostulations with the vain, or wicked, world, with our flesh, with our spiritual enemies, with our former sins etc. (Wisd 5.8.— 1. Cor. 15.55. Psal. 119.115.— 9.6.— 139.19 Mic. 7.8. Psal. 118.13.— 4.2.)   

§. 130.  
Scripture expressions.  
52. In all your spiritual exercises using rather scripture expressions, sanctified by the Holy Spirit that spoke in holy men: Accepted with God; and answered with blessings; breeding also in your more confidence. In using these changing universals into particulars [instead of our, we, us,] I, me, etc. for we are more passionate for ourselves.   

§. 131.  
Advantages to Prayer.  
53. Using when you can those advantages your Prayers receive  
1. From the communion of other Saints in public Assemblies where is your worship of God more openly professed, and so he by you more glorified (See Heb. 10.25.) a greater promise of God's presence (Matt. 18.20.) a greater presence of the Angels (1. Cor. 11.10.) in religious assemblies, 
1  
1. From public Assembles, and Communion of Saints.  your common prayers, as forces united (whilst every one in the plural prays for all) more powerful. Graces, and spiritual favours more ordinarily then bestowed (Act. 2.1. — 4.41.— 13.2.— 1. Cor. 14.24, 25.30.— 2. Chron. 20.14.) add to these, the presence of the Priest, and of some men of greater sanctity more favourably heard of God, the benefit of whose prayers you partake; consecration of the place etc.  
2. In such public service applying the general praise, petition, etc. to your own particular necessities, benefits received etc. Intercessions, to those to whom you have more relation. And in confession of sin, and some other actions, changing universals [us, our, etc.] into [me, I,] which experience will show you to make your prayers more affectionate, and attentive; excepting to those, who have attained more perfection.   

§. 132.  
2. From holy places.  

2.  2. From holy places. Choosing rather, as oft as opportunity permits, to offer up also your private prayers in a place that is holy, and consecrated to God's name; and appointed to be the house of prayer. (Matt. 21.13.) And this; not only, because this place, sequestered from transaction of worldly affairs, hinders us from many secular disturbances; and the reverence thereof makes us more considerate in our behaviour, and fervent in our devotions; and breeds in us (as being his own house) a much stronger imagination of God's presence whilst we pray; But also, because these places seem to have more peculiar promise of his extraordinary presence there, and giving audience to our prayers, and granting our requests. See Exod. 20.24.— 2. Chron. 7.15, 16. (Which promises why should they not remain still in force; since under the times of the Gospel the public places of God's worship are not demolished, but only multiplied?) And so, of the presence of his Ministers the Holy Angels, who are his ordinary train, and attendants (See 1. Cor. 11.10. Gen. 28.17.19. Psal. 139.1. Gen. 4.12.14.16.) Therefore hath it been the venerable custom of all Antiquity, to repair to Churches, to the Memorials of Martyrs; and to recommend to God, rather there, also even their private devotions. (See Act. 3.1. Luk. 24.53 Act. 22.17. Luk. 18.10.)   

§. 133.  
3. From holy times.  

3.  3. From holy times. In laying aside all your own both business, and pleasures (Isa. 58.3.13.) Using oftener, and longer private devotions; and begging some more special favour on those days, than at other times.  
1. On the Lord's day, the Christians Sabbath: Being a type, and pledge of that day to come (of eternal rest, and praising God in his Temple) which is promised us (See Heb. 4.9.10.) and this seventh portion of our time, being the tribute thereof, which God hath set apart, as for our more solemn service of him, and prayers (He having as a house, so a day of Prayer): so for a time, when God gives, as it were, a more special audience unto them, and dispenseth greater blessings.  
2. On the other Festivals of our Saviour. Then always meditating for some little time on the action, and mystery of the day: When also you may advance your devotion, by using imaginary composition of place, and imaginary senses: (as if you were present at such action, with such persons; (as, in the feast of the Epiphany, prostrating yourself before Jesus with the wise men; embracing him with Simeon &c.) and saw, and heard the several passages thereof:) and imaginary addresses to our Saviour in such and such a posture; saying to him what your heart will pour out. As it is a day of his suffering or triumph, so tuning your Soul to it in Suspirations, or Hosannas, Elegies, or Doxologies: Using such Psalms &c, as were chief penned for these times; as for the one (viz. time of sorrow) Psal. 22.— 69.— 35.— 38.— Esa. 53. altered to a speaking of them to our Saviour, as Psal. 22.1. Thy God, thy God, why hath he forsaken thee. etc. For the other (time of joy) Psal. 45.— 39— 72. etc. Preferring to God some special petition with respect to the day: See an Example in the Collects of these days.  
3. On the Festivals of the Saints, the former leaders of our faith (See Heb. 13.7.— 12.1.) Performing the duty of an honourable Commemoration of that Saint to whose memory the day is dedicated: (See Luk. 1.48. Matt. 16.13.) And saying, and doing, something in honour of them (remembering the intimate communion, and spiritual consanguinity you have with them) so as you would do for one of near relation to you in the flesh; and this, not as to them dead, but now living in Glory with Christ; and as to those, by the uncessant, and most compassionate prayers of whom (our fellow-members triumphant) we receive continually great advantages, whilst we are yet in the fight; where, if Dives remembered his brethren, much more do they. Meditating on the Life of that Saint, and proposing some one thing therein, for your imitation. In that day beging of God some one of those graces, and virtues, which God had more eminently bestowed upon him. See Examples in the Collects.   

§. 134.  
Digr. That those who more honour the Saints (those friends of God that laid down their lives, etc. for him) are by God made more partakers of the benefits of their prayers: (As in ancient time frequent experience hath showed) these our respects to them being only for their faithful service to him; and this honouring of the servant finally redounding to the Master; (Matt. 10.40.42.) and God not suffering, as not any charity, so not any honour, done to his, to go unrewarded.  
4. From holy, 
4  and consecrated persons, presenting your Prayers to God. 
4. From holy persons.   
Digr. Of the Reverence to be had to Times, Places, Things, Persons, Consecrated.   

§. 135.  
II. Concerning Meditation.  
1. Often using Meditation, the greatest nourishment of Piety, and Devotion. And this, upon some one particular subject. At some set time. And that time the space of an hour; that you may attain some fervour in it; or not less than half an hour. And this time, rather in the morning; when your Spirits are most fresh, and clear, and undiscomposed. This Meditation to be used then (as you please) as part, or out of Prayer (the greatest part of Meditation always being Prayers); in any posture, walking, sitting, or in bed, (where there is more privacy) so it be toward the morning; when you are free from all drowsiness.  
2. To make you more exact, and experienced, in all the particular heads of Devotion, 'tis recommendable, to change daily, or often, the subject of your Prayers; employing the most of your Prayer time upon some selected points of some one head of Meditation, such as those following. pag.  
3. Concerning your Subject of Meditation: always having some chief points upon it, (some for your reason, others for your affections to work on;) whether composed by your self, or borrowed from another (See Introduct. to a Devout Life) and written down, that your memory may not be burdened passing (in your exercise) in order from one of these to another; as your thoughts multiply less, or more, upon them: The more you collect, and the fewer at one time you insist on, the better. And if also each point be grounded on, or confirmed with, some sentences of Scripture, you shall find these much more to move you (as being God's words) than the wisest dictates of humane reason.   

§. 136.  
Meditation practised four ways.  
4. Prosecuting your meditation on these points, both by the brain, and the heart: by cognoscitive, and the affective faculties, these four ways;  

1. Imagination.  1. By using much your fancy or imagination: and that, in all parts of this exercise; but especially in your preparation to it: Imagining place, time, person, and other circumstances (such as may more work on your passions) into which, and amongst, and before, whom you shall suppose yourself transposed during the time of your meditation. (See before.) Things by the operation of fancy represented as it were to sense, making much more impression on you, than intellectual: In the same manner that things seen do, than things related.  
1. For the help of this Imagination reducing things spiritual, and things unknown (though far greater) to things of sense and things experienced (though much less, and no way comparable to the other). Because things less, yet known, move us more, than those incomparably greater, unknown.  
Digr. Some examples of these, for the help of weaker fancies: and that some sensitive imaginations or other may be used in the most spiritual Meditations.  
2. Using imaginary senses: i e. proposing to yourself, such actions, and motions to be seen, such discourse heard, by you; your tasting, touching, embracing such things, etc. as you fancy most agreeable, and proper, to the subject you have in hand.   

§. 137.  
2. Reasoning.  
2.— By using your memory, and intellect, in calling to mind, and much weighing and pondering, things well known; and agitating them in your thoughts; and seeking such reasons, and considerations, out of them which may any way incline your will to its duty, and excite your affections to things divine.   

§. 138.  
3. Affections.  
3.— 1. By using, in, and upon, these the affective part of of your Soul, 
1.  and indulging your passions; whereby your spirit, may as it were burst out, and extend, and stretch itself (towards its Creator, and the several ends of its creation, and towards the renouncing of all things opposite) in such acts as these (according to the object;) humility, fear, shame, sorrow, indignation, revenge, confession, aversation, detestation, contempt, abjuration, deprecation, &c: Or, admiration, love, desire, beseeching, joy, election, aspiration, embracing, promising, imitation, hope, confidence, praise, thanksgiving, resignation, union, tenderness, pity, compassion, zeal, tears, etc.  
2. For these observing this general rule; That whenever (though in the exercise of the understanding, and reasoning) any devout affections, and motions of the heart (infused doubtless by that good Spirit, which our Saviour left to dwell in us) arise, you give place to, and indulge, them, and not defer, and throw them off, till you have first finished your discourse (the end of which is only to excite them). For, though the affections are ordinarily more active after some time of Meditation, and sometimes a many considerations may pass in great coldness without any awakning of them at all; yet there is a time again, when the very first stroke of our thoughts sets them on fire, especially to those, who have been often practised in this exercise.   

§. 139.  
4. Resolutions.  
4.— After these, lastly by making some good resolutions for the future. For all Meditation whatever, whether of our Saviour's Life and Death, or any other mystery of our Salvation; or Meditation of our Sins; or of the four Novissima; all is to be directed to some Reformation of our manners, or advancement in Perfection, always looking on ours as far distant from the top thereof. And this discussion of our Conscience and resolutions for this are always to be joined with the other; and the time of our Devotion to be as it were divided between both, viz. such Contemplations, and our Resolves. Still rising from our Prayers as fully purposed to lead a new life, much different from our former; knowing, that, in the holiness and purity of this, and cleanness from lesser, or venial, as well as mortal, Sins, chief lies our pleasing of God, and procuring a greater measure of his Spirit.  
1. Here than first making a Resolution concerning some particular duty, or fault, (for the future, or at least for the day ensuing,) to be done, or forborn. Purposing also the means how you may better effect these your purposes; having considered before hand the occasions of the day; and what hindrances of them may happen, and what furtherances may be used.  
2. A second Resolution concerning your not abandoning yourself (if you chance in that time to fall into, or commit any act of that thing resolved against) to continue in it; but an endeavouring, through the help of God's grace, immediately, and without delay to rise again, and set on foot your former purpose, etc.  
3. Briefly desiring God to strengthen you in these resolutions, through the mediation, and intercessions of Christ for you, in this business.  
5. After your meditation ended, briefly recollecting, and repeating in your mind, or also writing, the things, wherein you were most affected, to make rather use of them another time.  
6. Changing the subject of your meditation, after having some several times practised it, to avoid taedium, and to acquire new benefit from others.   

§. 140.  
Subjects of Meditation  
7. Subjects of these Meditations may be any of those Considerations set down in the beginning of these Papers; as likewise some exemplary Histories.  
1. The most useful of those Considerations are these.  

The CONSIDERATIONS of  

Ourselves that pray: our vileness and defects. 

God to whom we pray; His infinite greatness, and perfections.    
Our Sins; and small service. 

God's benefits, particular; and comparative with others: and our great obligations.  
The several offices, and benefits of Christ towards us.  
The several offices, and benefits of the Holy Spirit towards us.    
God's Threats, and Hell. 

God's Promises, and Heaven.    
The vanity, and perishing of things present, and death; which exercise may profitably be performed in the particular meditation of the Death of some Acquaintance. 

Eternity of things future▪    
Such Meditations as these serve to beget much humility in us. 

These, to beget a great love of God in us.     
Digr. Some points or heads for Meditation on each of these: only named, not discoursed on.  
2. The most useful amongst Historical Meditations are these.    

§. 141.  
The Meditation of  
1. Our Saviour's Life, Passion, Resurrection, and Glory.  
1. The two first producing Admiration, Praise, Thanksgiving, and Compassion: zeal of Imitation; In doing all good; suffering patiently all evil; mortifying ourselves to the flesh, and the world; And all these, to become conformable to this our great Lord.  
The last encouraging, and strengthening our hope, confidence, etc.  
2. In these Meditations always considering our Saviour (in doing, and suffering such things) severally; both as God, and as man. See p. 147. n. 3.  
3. Meditating of all our Saviour's actions, and sufferings (to move you to more passion) as done, and undergone for you alone, and as if your single sins had caused all that his sorrow, and pain: and that he, first exactly knowing, and considering them all, and all their malice, and the offence of his Father, and the damnation waiting for you (as doubtless all this he did,) voluntarily undertook the burden of them; and just sorrow, and pains due unto them; and thus begged, and obtained your pardon and glorification (See Gal. 2.20.— 1. Cor. 8.11.)  
Digr. The most considerable points of our Saviour's History ordered (See Exercit▪ Spiritual) some few of which, at a time, in order, to be meditated on.  
2. St. Paul's Life (because, next our Saviour's, more fully expressed in the Holy Scriptures, than any others) or some Patriarches of the Old Testament.  
Digr. The most considerables of his life ordered for Meditation. Amongst which especially these places to be considered (one at a time.) Acts 20. the 7th verse and from the 18th, to the 28th. Acts 28.23.— 2. Cor. 11. ch. from the 23d to the 30th verse. 2. Cor. 6. from the 3d from the 11th. 1. Cor. 4. from the 9th to the 14th. 1. Cor. 9 from the 1st to the 7th, comp. 15.26, 27. verses. Phil. 3. from the 7th to the 15th.— 2. Cor. 12. from the 2d to the 11th.  
Of all these Meditations , the two chiefest are. 1 The Meditation of our Sins. 2 Of the life and passion of our Saviour.  
Of these two again, the more principal is the later; because examples work more than any thing else upon us; and this, of the Son of God, is much transcending all other Examples.   

§. 142.  
III. Examination of Conscience.  
1. Using frequent Examination of your Conscience at least once a day; for a quarter of an hour immediately before going to rest; then reviewing the several employments of the day from hour to hour, and reciting them to God, with a [God be praised; or God forgive me] affixed. A Duty never to be laid aside, since the more perfect we are the greater will such sins seem unto us; and ill habits will be prevented at least; and our repentance (by looking into these smaller parts of our life) will become more and more particular, and so by degrees more perfect.  
2. The chief points of Examination to be, concerning the ordinary sins of your calling. The particular sin you are most inclined to, and are now in an exercise or profession of repentance concerning it. Sins of discourse, our daily evil, and continually beating pulse, which truliest discovers to us the inclinations of the heart. (Matt. 12.34.) Evil thoughts, some discontentedness, or Temptations entertained; or weakly resisted. See the chief heads in which the most holy shall find himself less, or more, guilty, and defective, set down by Kempis, 4. l. 17. c. 2. Sect. Concerning what good God hath been pleased to do that day by you, for to thank him; (from whom all our holy desires, and good Councils and just works, do proceed.) Especially concerning what good you have done that day to your neighbours; whether any way relieved any necessitous person, with your goods; ignorant, with your counsel; discouraged vice in any, encouraged any to virtue, etc. Lastly concerning sins of omission, always comparing yours, with the practices of some holy men, or of our Saviour; imagining how they have used the same opportunities, and all the faculties of the soul, and of the body, to God's far greater service. In all these confessing (things particular, not general.) Ask forgiveness: promising (for the future) amendment.  
3. That you may perform this night-examination more exactly, at some times in the day make reflections upon your last actions: Else many less faulty will escape your evening search: Joining the practice of the two Resolutions mentioned above (p. 208.) (especially concerning some particular sin, to which you are more subject) to your morning devotions; and petitioning then for God's assistance, and joining the  Examination of Conscience (especially concerning that sin) to your evening devotions, and then ask pardon, etc.   

§. 143.  
iv Reading Scriptures and pious Books.  
1. Tasing yourself every day (to supply continually matter of Meditation, of Prayer etc.) to read some small portion of holy Scripture (this always to be done with much reverence:) Or some other pious Book that is practical, rather than doctrinal; and may serve not so much for teaching you what you are ignorant of, as for reminding you of what you know. Especially avoiding any Books of Controversy in Divinity, (being only an exercise of the Brain, and having nothing to do with Devotion, and Piety) at such hours or seasons, when your aim is not the information of your judgement, but edification in Holiness.  
2. Entertaining the Old Testament, and all the moral doctrines, and examples thereof, with the same reverence, as the new. Knowing that God is not mutable; but that the same way of Salvation was always to all men from the beginning, and the same Church, Faith, Gospel, under the times of the law; and that the New Testament releaseth not, but rather adds to, the strictest doctrines, and duties contained in the Old. Some of which (necessary to be observed) yet are not repeated in the New, as supposing the direction of the Law and the Prophets, in all moral matters, continued to Christians (See Gal. 3. ch. Heb. 11. ch. 2. Pet. 1.19. Heb. 4.2. Matt. 5.17.)  
3. Reading Scriptures always with some short Comment: Which divine writings will still seem some new things unto you; and to have greater sweetness, as you grow in perfection, and do experience what they say fulfilled in you. For, we ordinarily measure the purpose of its Precepts, according to our abilities to practise them.  
4. Not reading much at a time; nor hastily, (knowing that nothing is less marked than the Scriptures, because so often read) but staying, and indulging your meditation on any passage that affects you; and casting what you read, sometimes into a Prayer, sometimes into an act of Admiration, Praise, Thanksgiving, as the matter prompts to you.  
5. In reading the Scriptures considering not only what is said, but the quality, and disposition, and other circumstances of the Author that saith it (and sometimes also of those to whom it is said.) As in the psalms; consider David, and imagine his affections from the circumstances of his life etc. in his saying them. So in the words of our Saviour; consider the circumstances of his person, his affections &c: and imagine that you hear them from his mouth. And you will find this much to advance both your understanding for a right construction, and your affections for a right use, and entertainment of them.  
6. Especially reading every day, and this rather after meals, (for which also the missing of a meal, will afford you half, or a whole hours time.) Some little portion of a more eminent Saint's Life; rather late ones, than ancient, because less uncertain; and amongst these only some few choice ones; with often relection of them, and of the whole life in order, not some disjointed parcels thereof. Which Lives serve more than any thing else to verify Scripture (If I may so say) and to teach us that Christ's sublimest Precepts are not given in vain; but that they are faisible (Exempla inprimis hoc in se boni babent, quod approbant fieri posse quoe praecipiunt.) And that those greater illuminations and holiness under the Gospel, which the Scripture so largely promiseth, are continued to, and fulfilled in, all times; none of which are destitute of some men Apostolical. Whereby we are extremely encouraged (in a holy emulation even of the Apostles themselves,) leaving still the things which are behind, to reach forth to those things which are before, and to attempt perfection: whereas, without these patterns, the magnalia in Scripture are read as a Romance, or an History of another perfecter age, which we willingly admire, but despair to imitate. Whereby we best learn, not to lay all the burden of our Religion upon repentance, but holiness; nor to reckon salvation so cheap a purchase, for which we see others have taken so much pains. For, the higher we discern others to go in Piety, the less still do we think that God will be content with ours, when he is presented with other m ns, of the like abilities, so much beyond it. Which thing, more than any other, provokes any generous Spirit to a holy jealousy, and imitation; and (as one observed) Horum librorum lectio plerumque primus est melioris vitae gradus. And most of those, who are commonly called Saints, became so first, by reading the Lives of other Saints. Lastly, which, more than any other thing, will preserve you (though amidst the flatteries of your friends) in a true humility, and mean conceit of yourself, and in a constant endeavouring to your lives end to grow better; and which example of holy men (since the chiefest cause of wicked life in professed Christians, so point-blank contrary to our Saviour's Precepts, is nothing but ill example,) will serve you for an antidote to the poison of the other, by which so many, so heedlessly, lose their eternal Life.   

§. 144.  
Using pious Discourse and Company.  
7. Accustoming yourself to pious discoursing, which much nourisheth good thoughts, to the production at length of good actions. And quanto piu spesso parleras di Dio, tanto piu Iddio parlera teco in anima. God's holy Spirit never speaking by any, but that it also speaks to them.  
8. Repairing often to pious Company, and holy Meetings. From such conference ariseth a mutual excitement to, and fortifying, and confirming one another in, all virtues. Medicamentum vitae fidelis amicus: Ecclesiasticus, 6.16. Gaudia conduplicat, maerores diminuit. And such discourse is commonly more beneficial, (Because descending to particulars; admitting replies; indulged more freedom, digressions, etc.) then general exhortations made (more at random) in public.  
9 In such meetings not leaving your discourse to be casual, (for so it will be many times unfruitful) but designing beforehand some subject fit for such conference.   

§. 145. Worshipping God with the Celebration of the Eucharist.  
Thus much, from §. 77. concerning that continual duty of Christians; worshipping God with Prayer.  
II. Worshipping God also with the frequent Celebration of the Eucharist, Breaking of Bread, and eating the Lord's Supper; and with observing the Christians solemn Sacrifice, and Passover; And Commemoration of our Saviour's Death, &c, till his second coming.   

§. 146.  
1. Being the most effectual intercession to God, made on Earth.  
Of the necessary Duty, and great Benefit of Celebrating the EUCHARIST.  
1. Being an intercession with Christ's Blood, performed on earth by the Minstery of his servants; like as to that in Heaven, by himself. Who, since without a Sacrifice he cannot be a Priest, and is a Priest for ever, therefore himself offers to his Father within the veil this Sacrifice for ever (See Heb. 8.3, 4.— 9.12.) By this intercession with his Blood, applying, as it were, and making effectual to every single Believer, and to all successive Generations of men, all those mysteries and benefits of their redemption, purchased, and perfected upon the Cross; And appointing his Ministers to do the same, in this Holy Sacrament, on earth, for the same purpose he doth it there, and that is for all the same purposes for which he first offered it upon the Cross.   

§. 147.  
2. The Seal of the new Covenant; and the Christians perpetual Sacrifice.  
2. Being the Seal of the new Covenant: And that sacred Rite, and Ceremony, which was instituted by our Saviour to be observed by Christians, for the celebrating, and representing, and showing forth, that one only true Sacrifice of the world offered upon the Cross; and for blessing, and giving thanks, and praise to, and invocating, his Father, by It, (from the time of his resurrection till the Consummation of the world), instead of all those more antiquated varieties of Sacrifices, and Oblations under the law. To which Sacrifices It is correspondent in many particulars. As,   

§. 148. Sacrifice.  
1. Propitiatory.  
1. Being the Christians commemorative Sacrifice of Christ's Death, answering to the Jews sin-offering; by the Symbols of Bread, and Wine consecrated, and sanctified by the invisible operation of the Holy Ghost, (as St. Austin borrowing the Phrase from Rom. 15, 16.) procuring (as well as the legal Sacrifices did, i. e. in virtue of that only one expiatory Sacrifice once offered upon the Cross), to him, who comes to it with due preparation, Remission of his sins (Matt. 26.28. This is my Blood shed for remission of sins. Malac. 1.11.— 3.3.— 1. Cor. 11.26, 27.29.— 1. Cor. 10.16. etc.)   

§. 149.  
2. Impetratory.  
2. Being the Christians Sacrifice &c, answering the Jews burnt-offering; through the due celebration of which (in virtue of that only offering of a sweet smelling savour (Eph. 5.2. comp. Levit. 1.9. Exod. 29.41.) which it represents) both a devotement and a dedication of themselves (as they also being Christ's Body) to God is then made; (Ecclesia seipsam per Christum offered, Austin:) and also all their petitions for themselves, and intercessions for others, are then accepted of God; and also the descent of all good things spiritual, and temporal, from him is procured. Therefore anciently, after Consecration, and before receiving of these sacred Elements, were supplications for all estates of men (absent as well as present. See 2. Chron. 29.24.) and for all needful blessings &c. offered unto God over the Lamb of God, then lying upon the table: slain from the beginning, before his coming, in the Sacrifices of Beasts; and since his coming, unto the end of the world, represented here in the Eucharist; and also at the same time it is presented by himself to the Father in the heavenly Sanctuary (Heb. 13.15.— 1. Pet. 2.5. Rom. 8, 32. Jo. 16.23. Gal. 3.1. Mal. 1.11.) Therefore I say is Christ's Sacrifice, in these mystical rites, commemorated unto the Father: and the Father invocated (by, and through it) for all persons, and things etc. the Ancients using this Phrase [We offer unto thee for such and such, etc.]   

§. 150.  
3. Federal.  
3. Being Oblatio Faederalis, a Celebration of God's new Covenant of Grace, made in the Blood of our Saviour, which is the Blood of this Covenant: (See Exod. 24. ch. Heb. 8.7. etc. Heb. 10.29.— 12.24 comp. Luk. 22.20.) This Holy Ceremony being a Sacrament, a Seal, an Obsignation, of the pardoning all former offences between the parties that were at difference, and of our reconciliation with God, and admittance to the hopes, and lawful enjoynments, of all his Blessings, spiritual, corporal; temporal, eternal. (Rom. 4.11. Matt. 26.28.)   

§. 151.  
4. Eucharistical.  
4. Being the Christians Eucharistical Sacrifice, answering the Jews peace— or thank-offering. 1. By which Rite we, commemorating Christ (through whom all blessings descend to us Eph. 2.18.— 3.12.21 Jo. 14.13. Eph. 3, 4.6. Col. 3.17. Rom. 1.8. Heb. 13.15.) unto the father, do bless, and give him thanks for all persons, and things, etc.  
— 2. Then by eating and partaking of which, as the Jews, and also Idolaters, by eating of theirs, (therefore the eating of the Heathens Sacrifices was always most strictly forbid the Israelites, Exod. 34.15. Numb. 25.2. Psal. 106.18. Ezech. 18.6.) we are admitted, as it were, to the table of our God (to eat of his bread Leu. 11.6.— 3.11.) and to amity, communion, fellowship with him. 1. Cor. 10.14. to 22.  
3. By partaking, and eating of which Sacrifice (being the Body, and Blood of Christ) we are admitted also to communion with the Son, and mystically incorporated into him (who is the second Adam from Heaven. 1. Cor. 15.) made members of his body, flesh of his flesh, etc. (and this not in a metaphor, but in a great mystery Eph. 5.32.) And then, from being partakers of the Body, become also partakers of the Spirit of Christ, 1. Cor. 6.17. (and see the Spirit specially conferred in the Eucharist, 1. Cor. 12, 13.) and by it eternal life conveyed to us etc. Jo. 6.58. comp. 63. (by which relation he becomes now obliged to nourish, and cherish us &c, Eph. 5.30.) and, from partaking of the nature and spirit of this second Adam the heir of all things (Heb. 1.2. Col. 1.16.) become now Sons of God also as he; Heirs of Eternal life as he etc. as by the first Adam we were of eternal death. (See 1. Cor. 12, 13. Eph. 4.24.5.29. etc. 1. Cor. 6.19.15.17.19. Jo. 17.21.23.— 4.14.6.56, 57 comp. 1. Cor. 10.17, 18, 24.)  
— 4. By eating, and partaking of which one bread we also become one bread amongst ourselves (1. Cor. 10.17.) and have Communion with all the Saints of God, and partake both of the glory, and benefit, and service (in their prayers, charity, sufferings, etc.) of all the rest of the members of Christ's Body; and of all the family of God, as well that in heaven, as that upon earth. (Eph. 3.15. Heb. 12.23. Col. 7.20. Eph. 2.19. Phil. 3.20.)   

§. 152. The Christians Passover.  
5. Being the Christians Passover, answering to, and at the same time instituted instead of, the Israelites Paschal Lamb: the Christians breaking bread, and cup of blessing, or thanksgiving (for these two are all one 1. Cor. 10.16.) being like theirs then, at that solemnity: we giving thanks also at the celebration of it (as they then for that in Egypt) for our everlasting redemption (by the sprinkling upon us of the blood of the Lamb of God) from Satan, and the destroying Angel, 1. Cor. 5.7.   

§. 153. Our duty of homage for the use of God's Creatures.  
6. The Christians Oblation of bread, and wine (and anciently other fruits, or (as now) alms of money instead of them) presented now upon God's table (though this charity far more punctually, and plentifully observed in the primitive times) being answerable to those customs under the law of bringing to the Lord at the Passover, the first fruits (Levit. 23.10.14.16.) By which Oblation we, acknowledging him the Lord, and Donor of all good things, and praising him for all the good works of the Creation, do sanctify for the future the use of his Creatures; do procure the continuance, and increase of them, to us: See Deut. 16.19.— 1. Cor. 10.16. and all this only through Jesus Christ. By whom being the natural Heir of all things (Heb. 1.2.) we now begin to have a new right (our former being lost in Adam's fall) to the Creatures, before unclean unto us; and defiled also with sin (1. Tim. 4.3. Rom. 14.14. Tit. 1.15. Psal. 8.7. Luk. 11.41.) but now sanctified through God's Word, Prayer, Thanksgiving, and giving Alms of them, (done especially now at the Eucharist) whilst to the unclean all things remain still unclean (1. Cor. 7.14.) But then, besides all those former benefits of the Creation, these Symbols are at this time more specially set forth, for a thankful remembrance unto God, for the precious death of Christ, and all other benefits of our Redemption. 1. Cor. 3.21. comp. 23.   

§. 154.  
The Symbol of our Resurrection, and Immortality.  
7. Being the Christians Viaticum; answering to the fruit of the Tree of life in Paradise, and to the Manna, and Rockwater in the Wilderness (which were types of it. 1. Cor. 10.2, 3, 4.— 12, 13.) The particular nourishment instituted (since our ejection out of Paradise) for the prèserving of the Body, and Soul, unto everlasting life; and, for a particular pledge, and assurance of our Resurrection; (Hence, by Conc. Nicen. called Symbola Resurrectionis; and hence, that form, used generally in the Church, Custodiat animam tuam in vitam aeternam) See Jo. 6.32.35.40. etc. For the Son (the second Adam, that is a quickening Spirit, 1. Cor. 15.45.) hath life in himself (Jo. 5.26); and therefore he that eateth him also liveth by him. (Jo. 6.57.)   

§. 155.  
The Symbol of our Christianity  
8. Being instituted, for a perpetually sensible Anniversary, or Memorial unto us of our Saviour's passion, and donation then of himself for, and also to, us; so, to confirm our faith, and hope in him, and love to him; and our belief of our being all united together in, and amongst, ourselves, thereby to take away all differences, and increase our love one to another: As likewise for a perpetual, public, external mark of the Christian profession, to distinguish them from all other sects, and false religions.  
9 Finally, to sum up what is said, Being the chief means (worthily received) of obtaining remission of sins, increase of the Spirit, any particular spiritual, or temporal, blessing, or deliverances; for our selves, or for others. All these being to be obtained only through Christ (Jo. 11.46.) who is in the Eucharist offered (as our own) to God the Father by us [this given (i. e. to the Father) for you Luk. 22.19.] And again; who is, in the Eucharist by the Father, and by himself, given to us with all the privileges that belong unto him; for, with him are freely given us all things else Rom. 8.29. [According to the which the primitive times observed a powerful efficacy in the Sacrament for working many wonderful mercies, and deliverances to God's servants.]— Again, as impetratory for mercies, so this Cup of Blessing (1. Cor. 10.16.) which the Priest blesseth; This Cup of Salvation (Psal. 116.12.13.17.) being the most special thanksgiving, most acceptable, and well pleasing unto God for any mercies received etc. God being pleased with nothing that we can render unto him, but only in his Son (so often iterated, Matt. 3.17.— 17.5.— 12.18.) and in what is offered unto him, by, and through, and upon, the Sacrifice of the Lamb of God: through whom be all praise, and thanks to God for ever (Heb. 13.12.15. Levit. 3.5. Col. 3.17.)   

§. 156.  
The danger and loss inneglecting the use of these Holy Mysteries.  
Digr. I. Of the great danger, and loss of infinite benefits, by neglecting the use of these holy Mysteries (Numb. 9.13. Act. 20.27.) Which being the Holy Sacrament and instrument of the most intimate union between Christ and the Soul, many times the devout Soul is replenished with an extraordinary sense, and ravishing delight of this union, at the time of the using them.  
Digr. Recommendation of frequentation.  
2. Using the help, and seeking the benefit of this holy mystery, upon any special occasion, and with relation to some particular end. As, for remission of your sin; for obtaining a remedy of some infirmity, deliverance out of some affliction; for receiving some grace, and benefit; for a thanksgiving for some benefit received; for the helping your neighbour in some necessity; for the increasing the Spirit, and the love of God in you, (1. Cor. 12, 13.)  
3. Setting apart an hour or some good space of time immediately after your Communion, to abide with, and entertain our Lord in Prayer now entered in Person into your house, and present to the Soul in so extraordinary a manner. Using the acts of Mary Magdalen in lamenting yourself to him, and kissing his feet, and attentively harkening what then he shall say to you. For this seems the least duty and observance, you can pay to so divine a Guest, to stay with him in your devotions, and shut out all other thoughts and business for so small a season.  
4. Often examining yourself concerning the fruits (which only can be wanting by your default) of your having so many times received it.   

§. 157.  
The danger of using them unworthily.  
Digr. 2. Of the great danger of using them without due preparation. 2. Chron. 30.20. Exod. 12.3.6. Jo. 15.5.— 1. Cor. 11.28, 29.— 1. Sam. 11.4. Matt. 22.12.  
Digr. That the conditions, and preparations required to make us partakers of the benefit of Christ's death and passion, are also required to make us partakers of the benefit of this Sacrament.  
Thus much of our diligent practising all Christian Duties (whether towards God, our Neighbour, or ourselves.) Or doing good, and what Actions are required of us.   

§. 158.  
Of the Four Sufferings.  
Now in the last place concerning our passive duty, and suffering Evils.  
1. Exercising Christian Patience.  
1. Sanctifying with our willingness, and concurrence with God's pleasure, all those sufferings, and judgements for our sins which we undergo upon necessity (Levit. 26.41.) As being all sent by God— much greater than these deserved by us,— effective instruments, and inducements to God's pardoning our former offences, and averting his eternal wrath from us. All redounding (if it be not our fault) to our further benefit, and to God's greater Glory in, and by, us (Heb. 12.11.) Lastly, in all, ability being given us to endure, according to the intenseness of the sufferings. Dum auget Dolorem, auget patientiam. Offering them up unto God to be accepted, through the more perfect sufferings of Christ. This was Job's patience, so much celebrated.  
2. Since God useth out of Evil to bring some greater good, especially for those who fear and serve him, when any cross and afflictive Accident happens to you, considering presently what greater good may possibly come to you from it; which thing will set your heart much at rest, and facilitate your due correspondence with the Divine good pleasure. As also the imagining that God sends every cross, whoever is the instrument thereof, on purpose to try your patience and behaviour in receiving it, will suddenly change your anger against such instrument into thanksgiving, and the practice of this virtue. For, indeed, Crosses are great favours if well-husbanded.  
3. Not complaining, nor bemoaning yourself of them; This being a lesser degree of impatience.  
4. Patiently undergoing any natural infirmities, or defects, and the shame that accompanies them: according to which (being not in our power) God, and his Angels (whose praise only we ought to look after) make no estimate of us; but according to our virtues: which, by their growing out of infirmity, become so much more praiseworthy: Meanwhile our defects being the best preservers of humility.  
5. Patiently undergoing, and not disquieting yourself for any shame coming from some, otherwise harmless deficiencies, or also avoidable faults. As; some ignorances', fooleries, and incivilities, undiscreet words, or actions; Separating, as it were, the shame from the defect; and, whilst you implore God's pardon, and endeavour to redress, and to prevent for the future the one; accepting, and thanking God, and pardoning yourself, for the other. Contrary to the custom of men, who are angry at themselves, only in respect of the shame, not the fault; or no less for the shame, where they are not all faulty: But know, that all such anger, and impatience proceeds from some degree of pride.  
Digr. Of all men's (some or other) infirmities, which may make us more contented with our own.  
6. Chief arming yourself with patience against such Crosses, which no honour accompanies; but shame, and infamy, and that with good men; (for honourable calamity any one can endure) as disgraces, contempts, &c, either for your natural infirmities, or also misdeserts. Whoever hath perfectly quitted the solicitude of worldly reputation, hath took away the sting of the most of mishaps.  
7. Not too solicitously avoiding, and striving to remove, afflictions incumbent; both for the former considerations (Numb. 12.14.) and also because, that, many times, by humane wisdom avoiding one tolerable, by God's judgement, we fall into another worse.  
8. Advices concerning Sickness the most common, and ordinarily the greatest, and the last, of all evils that happen to men.   

§. 159.  
1. For your behaviour before sickness, in preparing for it, Often premeditating of it; which makes all Evils easier, and not surprising. Often making your will, and disposing of your temporals (in which special care to be taken of dedicating some particular proportion thereof for the poor) and setting in order your affairs (in your intention at least) as if you were then warned (like Aaron, or Moses, or Hezekiah) to leave the world. And doing these, not only, That, being in perfect health, and use of faculties, you may better perform this great duty of your stewardship in disposing more wisely of your Master's Goods; (for which disposal you must be called to account:) or, That you may be eased of such a trouble in your sickness, when most unfit for it, and then may be wholly vacant for spiritual affairs: But also undertaking it, as an exercise most beneficial for quenching worldly cares, (Quantulumcunque ut relicturus satis habet;) minding you of your being a stranger here, as all your Fathers were before you; occasioning Charities, &c. always, in this employment, meditating on some portion of Ecclesiastes. Forbearing (as much as may be) the entertainment of any long, and entangled designs &c. so that you cannot so contentedly go off the stage of this world, and say a Nunc dimittis in pace, when God calleth for it. Carefully from time to time discharging all debts.  
2. For your behaviour in sickness, in doing the duties proper to it: First, when sickness comes, not being ashamed to show fear; and imagining it always more dangerous than it is; and preparing yourself always (though in likelihood it is not) as if it were a sickness to death: gladly then taking occasion to reconcile yourself fully to God; and to conclude with the world: that your recovery may more perfectly begin a new, and better, life; or your end not surprise you unprepared: In this, not fearing so much the harm, which melancholy and sadness may do to your Body; as the mischief which security may do to your Soul: and knowing, that such sadness, through obtaining of God remission of sin &c, is the readiest way also to procure your health, and, (in the time of your sickness also) ends in more joy. For making this reconciliation; Examining yourself, by what sin it is likely you have lately most displeased God, and doing repentance, and humiliation for it, as if it had caused your sickness (Jo. 5.14. Matt. 9.2.) Examining yourself more specially concerning sins towards your neighbour; those chief against the 5, 6, 7, 8, 9 Commandments (in which man's laws also enjoin reparation.) And making restitution, satisfactions; Ask forgiveness etc. Forgiving, and declaring your forgiveness towards any, that have so trespassed against you. Confessing all your sins to God; and endeavouring to do this as particularly, as if all confessed were presently to be pardoned, and all forgot to be answered for, at the day of judgement. Sending early for the Priest, and confessing your sins to him (as it is recommended to your practice by the Church) in case of a troubled conscience, and if your Conscience be not troubled for your sin, then know you have yet more need to do it. Receiving absolution, and the Communion: making then a singular Confession, and Thanksgiving to God for all the greater mercies received through your whole life. Giving alms to some poor; and desiring especially their prayers for you. Making resolutions, and vows, (but not rash ones; and, if it may be, with the advice of your spiritual Father, and with making your professions also to him, as a witness of them;) concerning reformation upon your recovery. Avoiding much (especially secular) conversation; and removing company from you. Entertaining an attendant that can read holy things to you, such, as you shall direct, and have provided in your health, at that time to be administered unto you. Praying extraordinarily, if your pains permit. Using, and, in all things obeying the Physician. Offering up a contented patience of these sufferings to God, in regard of the far greater desert of your sins: and that to your Saviour, in regard of his far greater sufferings for you.   

§. 160.  

Digr. 1. Of the many times great uncharitableness, and mischief, of encouraging sick persons with hopes of recovery: at sometimes, making them omit the necessary preparations for death, and at other times, lose the many great benefits of sickness, in humiliations, confessions, etc.  
Digr. 2. Of some necessary questions to be proposed to the sick (See Notes of Sick.)  
Digr. 3. Of various admonitions necessary to be used to the sick; as they happen to be found, in an ignorant, or a senseless; or a presuming; or a despairing; condition.  
Digr. 4. Of Psalms, and other Scriptures proper to be read to the Sick. As Psal. 6.22, 23.32.38.57.86.88; 90.102, 103.107.130.142, 143. Job. 1, 2. Ezech. 18. The passion of our Saviour in one of the Gospels, beginning at his Prayer in the Garden. Jo. 17. Rom. 8.— 1. Cor. 15.— 1. Thess. 4. Rev. 21, 22.  
Digr. 5. Of short Scripture-Ejaculations proper to be used by them (See Notes of Sick.)  
Digr. 6. Directions for the behaviour of the Visitors of, or Attendants upon, the sick. Non consolari eos spe recuperandae sanitatis, See before, §. 161. n. 1. Non plorare— Non ridere— Non alienos sermones miscere— Non multum loqui; necsubtilia— Sancto silentio Deum precari. See Vita Camelli De Lellis.    

§. 161.  
2. Exercising Christian Fortitude.  
1. Joyfully entertaining all those temporal miseries which happen to you for your sin (which many other servants of God have both earnestly begged of God; and, not obtaining this, have voluntarily infliected upon themselves) and desiring that you may suffer here yet more for them (Hic ure, seca, etc.) and not seeking too passionately to diminish them; and, whilst much grieving, and humbling yourself for the cause thereof, yet accepting, and rejoicing in the punishment; and hoping, in the execution of some part of God's righteous justice upon you in this world, to find (through Christ's merits) the more mercy in the next. (Lam. 33.9. Jer. 30.15.)  
2. Joyfully embracing the favour (Phil. 1.29.) of all those afflictions which happen unto you for doing your duty, and for refusing to sin: especially of persecutions (Matt. 5.10, 11.) saying such words as these: This is painful to me, but acceptable to God, and he will love me for it. This thy will I willingly suffer, and much more for thy sake O my Saviour, who suffered'st so much for me.  
3. Yet taking great care, that you mistake not God's judgements upon your sins, for trials only of your holiness; bringing forth presumption, instead of humiliation.  
Digr. That there is required a holy life, and purity of conscience (not only for the particular cause, for which we suffer, but general) to entertain our sufferings with true comfort, and joy. Else you ought to bear them with great sorrow (not for them, but for your sins) as God's true judgements upon you, in relation to them, though executed (as 'tis usual) through man's injustice: God ordinarily punishing our innocence in one thing, for our guilt in another, thus making his scourges more bitter unto us.  
4. Not shunning, nor preventing any disgraces, by foregoing the smallest duty. Using no compliance, no diffimulation; no flattery; no timidity; modesty, or being ashamed of good; but rather provoking evil; and exposing yourself on all occasions (in any thing for Christ's sake) to scorn, hate, danger, etc. without fear (in thus doing) of seeming proud, or contemptuous (Rev. 21 8.) [But the fearful—]  
5. Undertaking voluntarily, and with all alacrity such sufferings (though easily avoidable) by the enduring of which you may any way do the more good; which troubles, though it is lawful to decline, yet it is more expedient, for benefitting others, to entertain. Such were our Saviour's; such St. Paul's Sufferings, so much gloried of (1. Cor. 9)  
6. (One degree higher) Out of the pure imitation of our Saviour; and, to be made in all things here more conformable to him (Phil. 3.10.) (that you may be so much the more so, also hereafter) for the present pre-electing sufferings; even wherens no more power of doing good to others by them, than without them.   

§. 162.  

Digr. 1. Of the Example of our Saviour, and of his Saints suffering the greatest torments, with all patience, joy, desire.  
Digr. 2. Of the many sufferings for Christianity to which the very best conditions of life are daily exposed, and invited by God (2. Tim. 3.12.) and that as well from enemies within (the rebelling flesh) as without (the reproaches of the Godly) the wicked world.  
Digr. 3. That the more absence of afflictions is the sign of a weaker, and more pusillanimous Christian. As God gives his servant's strength to bear what evils he lays upon them; so ordinarily laying these upon them in some proportion to the strength which he foresees in them to bear. For, to them that have, is given; till they have abundance.   
7. To increase your patience in, and desire of, sufferings;   

§. 163.  
Using frequent premeditation of, and making a preoccupated acquaintance with, them. Quod alii patiendo leve, sapiens cogitando facit.  
8. Often reading the sufferings of Martyrs, and comparing your own with the greater calamities of some others; and some of those also of the weaker Sex, tender, delicate Ladies, flourishing in nobility, youth, beauty. Or chief of your blessed Saviour; and meditating often of his passion.   

§. 164.  
9 Considering,  
That these evils serve very much for advancing  

1. God's Glory in your service of him: when you seem to serve him for nought, nay to embrace misery, that you may serve him.  
2. God's power, and wisdom; shown most in rescuing, and delivering; and wonderfully, out of Evil, extracting unexpected good.  
3. The true Good of the Sufferer (Rom. 8.28.)    

§. 165.  
1. In that the times of sufferances are far more innocent in respect of vice, than those of prosperity. And the state of sickness, and infirmity, than the state of health. Optimi sumus cum infirmi. Quem enim infirmum aut avaritia, aut libido solicitat? non amoribus servit, non appetit honores. Invidet nemini; neminem despicit; sermonibus malignis non attendit etc. Pliny, 7. l. 26. Ep. Incusare deos, aut homines, ejus est, qui vivere velit. Tacit.  
2. Are far more fruitful in production of virtues; best teaching you self-knowledge, and humility. Knowledge of the world, and contempt thereof. Inviting you most powerfully to the love of another world— best teaching prayer, and fervent devotions [Tunc Deos, tunc hominem esse se, meminit.] Are the best ablutions, and refinings of us from former sins, and (whether voluntary, or necessitated) the most effectual motives (through the sufferings of Jesus Christ) to God, of pardoning them, and preventing his eternal Judgements upon them [Deus non bis vindicat in id ipsum.]  
3. Are the proper season, for the greater joys, and consolations of the Spirit; The truest interchanges of love (for we love one the more, for whom we suffer, as well as e converso) and Dearnesses between God, and the Soul; even his intimatest Communications of himself unto her (Ps. 91.15.) The greatest assurances of Salvations &c, are received, and perceived, in the times of sufferings, (God not usually accumulating his, upon any other secular, joys) therefore it was a great privilege of the disciples of our Lord, by extraordinary sufferings, to be admitted to partake all these. (See Act. 16.25.— 4.8.— 5.41.— 2. Cor. 4.11.16.)  
4. Nay; the very retirements from you, and temporary desertions of all the consolations of the Spirit, give you an occasion of so much higher reward: Dum a Deo derelictus seipsum quis patienter exuit; atque ita Deo, propter Deum, caret.   

§. 166.  
10. That the Saints Glory, in the next world, is proportionably greater, as greater here every one's sufferings. And contrarily less; as here, more secular content.  
11. last; That, for the substance of the evil, and affliction itself, It hath nothing in it so terrible, as apprehended; that long sufferings cannot be great; And great sufferings not long. Great pains being either interquiescent, (Omnis dolor magnus interquiescit) or nature, by them, in a short time dissolved.   

§. 167.  
I. HEADS for Meditation of SINS.  
Use some of the Meditations set down, p. 187. §. 114. and §. 141.  
For discovery of your sins use some of those ways prescribed before, §. 77. p. 155.  
Then for the measuring their true guilt, some of those Considerations such as most move you set down, p. 1, 2 etc. To which add this consideration; That many (dying without repentance, and out of God's Grace, in their youth, or at that age when you also were (if you are not still) impenitent) now suffer, and so must, world without end, Hell torments, for much lesser sins than you have committed.  
Lastly, for exercising your affections, and resolutions; Imagine with yourself, what one remitted hither out of those torments (from which the merciful God preserving you, is all one, as if he had released you) had that poor wretch a new time allowed him here to make his peace, would do: And then do you so seriously, and anxiously go about your thanksgiving for God's long suffering, (equivalent to a release,) your penances, your reformation of life, I say as such a frighted Soul would do. O that thou may'st know in this thy day &c. for (then) they shall be hid etc.   

§. 168.  
II. HEADS for Meditation of SICKNESS, DEATH, JUDGEMENT.  
Consider,  
1. First the great benefit, and powerful operation of this Meditation; especially being urged by our Saviour, and the other Scriptures, as a chief motive to vigilancy and diligence in well doing. For which consider those places: Luk. 21.34.— 16.9 Matt. 24.42. etc. 2.13. Mark 13.35. Deut. 32.29. Eccl. 11.9.— 7.2, 3, 4. Ps. 90.12.— 41. 1.4.— 39.4 Lam. 1.9.  
1. Being very beneficial for weakening pride, and ambition, worldly cares, and designs; and generally all sin, and inordinacy of affections. Eccl. 2.21.18, 19 1. Cor. 7.29, 30, 31. Ecclesiasticus, 7.36. Facile contemnit omnia qui cogitat se esse moriturum semper. Nihil sic revocat a peccato, quam frequens mortis meditatio. Mors, & quae in malis habentur, ob oculos tibi quotidie versentur; sic nihil unquam humile cogitabis (i. e. to do unworthy things for worldly ends) nec impensè cupies quicquam. Epictetus.  
2. Being useful for taking away the fear, terror, and astonishment thereof, when it come (which we are sure one day must come) which are much lessened by often premeditation; forewarned, forearmed. Ab assuetis non fit passio.  
2. After this: imagine yourself lying on your deathbed taking your leave for ever of this world, and all things dear to you therein, even of your own Body for a long time. And 2ly, Going to the place where God's justice shall assign you, the day of his mercy to you being then expired; and his patience, and long suffering ended; and our Saviour also then ceasing for you his intercessions.  
1. 3. Then in order to the first of these [Leaving the World.] Consider  
The strange alteration that will then be in your Judgement, and opinion, concerning all the things of this world; and the extreme vanity and folly of them; we then speaking like those, Wisd. 5.7, 8. etc. and fruitlessly wishing a few hours of that now eternally irrevocable time misspent in such vanities, wherein to fast, pray, and reform our life past.  
4. The extreme shortness, and swift passage, that will then seem of your life past, and of all the worldly contents received therein, (for which consider that part of your life already past, how short, and how nothing worth it now seems unto you,) without any present or remaining fruit of them. And that all the pains of virtuous living then also would have been past, and seemed as short (to your comfort); and an eternal harvest of bliss, for them, to follow.  
5. The sudden parting at once that then must be (without taking the least thing with you, 1. Tim. 6.7. Psal. 49.17.) from all things even the most dearly affected by you in this life. And every thing at that time with so much more grief forsaken; by how much it was here more affected; and more lively to resent this, imagine the distraction and horror that would be to you in a present exile from your Country into some desolate Island.  
6. The great uncertainty, or unworthiness, of the inheritors of your goods, and fortunes: (That great affliction of the wisest of men (See Eccl. 2.18, 19 Psal. 49. Ps. 39.6.) And, upon these well weighed, consider the reasonableness of the Apostles deduction and proposal. (1. Tim. 6.8.)  
7. The leaving also behind of your own Body, and beholding yourself even before death stripped, first, of all your beauty, strength, abilities, perfections thereof, and many times also of your reason, and judgement; And consider as the decays of it in sickness, so the filthiness, and loath someness thereof, after death.  
8. Upon these consider the fruitfulness, and loss, in that day, of all your labour spent on your body; or on your worldly estates, and fortunes; except only, what was done in relation to God's service. This in order to the first: you leaving the world.  
2. 9 In order to the second; [your going to a place of bliss, or torment, which so ever God's justice shall assign you:] Consider  
The eyes of the Soul opened by death (as Stephen's were Act. 7.57. or the young man's, 2. Kings. 6.17.) And all things appearing new unto it (as the world, or the Sun did, to the man that was born blind. Jo. 9 Or to one, could he well observe it, that is newly come forth of the womb), and much contrary to what was formerly imagined; so as things do to one awakened out of a long dream.  
10. A doom, or Judgement, upon the Soul immediate after death as appears by Luk. 16.22, 23. comp. 28.— 1. Pet. 3. 19— 2. Cor. 5.8. Phil. 1.23. though not such as shall be after the day of judgement; God's final judgement upon the Devil himself being deferred till that day, Judas, 6. much more of the damned men. But yet supposing the Soul as senseless after death, as the Body, till the general day of doom, yet that judgement also as if it were immediate, because no interval of time is perceived by what is utterly senseless.  
11. The great uncertainty and doubt your Soul shall then be in what shall become of it; because of your former not assuredly sufficient repentance, reformation, etc. and perhaps opinion also that that repentance which you can then perform is too late. Your hope being then mingled with much fear, unless perhaps your life hath been singularly, and extraordinarily holy.  
12. The eternally unchangeable condition, after that moment, without any benefit, of despairing repentance, and everlasting tears.  
13. The attendance of good, or evil Angels (according to our life passed) by our bedside to execute God's vengeance upon the ejected Soul (See Luk. 12.20.) [they shall require] 16.22.— 16.9 Matt. 24.31.40.  
14. That as Bodies at the resurrection, so Souls of Saints are treated at their death; since their Souls at death go to be with Christ (Phil. 1.23.) as Bodies at the Resurrection. Therefore as their Bodies then shall be caught up in the Clouds into the air to meet the Lord, etc. (1. Thes. 4.17.) so are the Souls of Saints at death caught up, and carried by Angels into heaven, which are thought to be signified by those clouds, and a throng of them to have had the appearance of a white or shining cloud (See Act. 1.9. Matt. 17.5. Luk. 16.22.) And if the Souls of Saints at death by good Angels are carried upwards, in the like manner doubtless are the Souls of the wicked by evil Angels thrust down into the Eternal prison.  
15. The strict judgement that will then be made by God of our whole life, even to every word, and thought, and that not only on Heathen, or on Christians for enormous crimes (who are judged already as it were, Jo. 3.18.) but on Believers, for omitting deeds of Charity, and mercy; or the duties of their profession, for the not right employing of any Gifts, or goods spiritual, or temporal bestowed upon them. (Consider Matt. 12.36.37. Judas, 14, 15. Rom. 14.11, 12. Phil. 12. comp. 11.— 1. Cor. 4.4, 5.— 1. Cor. 3.13. etc. Job. 31.14. Matt. 25.42.— 25.30.)  
16. The fresh review that will be on your deathbed (upon the approach of this account) or if it be not then, much more desperate our condition; and immediately after our dissolution it will be so much more:) of all our sins, especially those more considerable, the suggestions of evil spirits helping the accusations of conscience, when repentance is too late, for the producing of despair. Psal. 50.21. Prov. 20.27. or (which is worse) hiding our sins from us; or falsely securing the conscience when impenitent upon our Saviour's merits, to the begetting of a vain presumption.  
17. The bitter remembrance that will then be of former pleasures not innocent; and so much the more detestation and cursing of every thing now loved, as we here took in it more delight.  
18. The impossibility of exercising, in that time of sickness, any reformation, or acts of virtue, contrary to our former sins; except perhaps some deeds of Charity; which yet is then less acceptable, when we give what we longer cannot retain, at the least unto ourselves.  
19 The miserable condition of wicked men at that time beyond that of a beast that wholly perisheth; And here imagine the terrors of Corah etc. when they saw the earth ready to swallow them up.  
20. The pious resolutions of a better life (if God would reprieve us) that we would then make; and the hearty wishes that all our time here had been spent otherwise.  
21. The exceeding great and comfortable remembrance of any one past good deed.  
22. After these things well weighed, which will then certainly happen, consider ¹ The great uncertainty of the time; and that death commonly comes very secretly (as our Saviour hath very carefully forewarned us) like a thief, at a time when we are asleep, and think less of it, than at other times we do. Now this imagined great distance still from our death chief ariseth from every one's reckoning his own end, only from deficiency of nature (which yet not one of 1000 dyes of) and not from accidental distempers: when as most commonly this our lamp goes out (either choked with its own nourishment or violently extinguished by some external accident) before its. Oil is half consumed. And since nothing is more common than example of this in others on every side; what self love, and dotage, is it to promise ourselves a better destiny, till we also surprised become the like example to others?  
23. And consider likewise, and think with yourself how many are dying in that very time you are thinking, and meditating of it.  
24. ² When this time shall come; your impotency, and unfitness (from your fears, your pains; and many times the want of your senses:) that will then be to order, either the matter of your Soul, or of your worldly affairs: to do any thing with sufficient devotion, or prudence; and also your friends at that time hiding from you as much as they can the danger of your sickness. Nay yourself, perhaps when decumbent under the stroke of death, yet removing it a far off still, and certainly presuming (being loath to imagine the worst) of a recovery; only because some few, so sick, have not died; of whom your unkind friends will not be wanting to mind you also, because yourself formerly have recovered.  
25. For exciting your resolutions, and affections, Endeavour to make the same judgement of things for the present; and to have the same opinion now of your sins, of the world, and its pleasures, and its cares, and your designs in it; and what you imagine you should in such a case (at such a time,) purpose, now resolve upon.  
26. Prepare yourself for that terrible and dreadful hour in some of those Duties set down before.  
27. Avoid not, but use and seek out, all the sad memorial of death that may be; as visiting Hospitals; the sick; sore, and putrifying, dying persons; hearing their speeches, their groans; looking on the skeletons of the dead, frequenting funerals. Making many reflections on the passing of time; decays of your own Body, or other men's &c. Remembering often Eccl. 7.2, 3, 4. Repeating often the 90 Psalm. Recalling to mind, and keeping a Catalogue (sometimes to be reviewed) of your friends, and acquaintance deceased. Considering what they were, did, are. Thus much for Sickness, and Death.   

§. 169.  
For Consideration of the General day of Judgement some more particulars may yet be added. Consider,  
1. That that is the proper day of justice, and wrath; as the present is of Grace, and Mercy (See Rom. 2.5.8, 9 2. Thes. 1.7, 8. Rev. 11.18.— 6.16 Luk. 18.7.— 2. Cor. 5.11.) God's justice upon sin (by Christ's Mediation) being delayed till that time, that many might come to repentance (2. Pet. 3.9.) and these his present temporal punishments being inflicted chief not for vengeance, but for other ends; either for their good that suffer, or other men's that behold it. Therefore the present called our day (Luk. 19.42.— 2. Cor. 6.2.) wherein our free will doth as it pleaseth. That, the day of the Lord (2. Pet. 3.10.— 1. Thes. 5.2.) wherein removing this free power we yet enjoy, God will gather out of his Kingdom all things that offend, and all that do iniquity, and cast them into the furnace (Matt. 13.41.)  
2. The dreadful signs (that shall be then) of God's wrath, and the terribleness of the appearance of that day beyond all other terrors; and the alteration of Heaven, and Earth, and putting out of the Sun (before the sitting in judgement. Rev. 20.11. comp. 12.) though not till after the resurrection. 1. Thes. 4.16. (See 2. Pet. 3.10.12. Psal. 18.7. etc. Nahum. 1.3. etc. Esai. 30.27. etc. Matt. 24.29. etc. Rev. 20.11. Joel, 3.2.12. etc. to 17. Zechariah, 14.4. Luk. 21.36.  
3. As the Bodies of the righteous raised in great beauty, and glory; so those of the wicked in great filthiness, and deformity.  
4. The horrible fear, and trembling of the wicked then living, (Matt. 30. Luk. 21.25, 26. Rev. 1.7.— 6.16.— 11.18 Rev. 1.7.) this day coming upon them when full of sin, and security (Matt. 24.12.38. Luk. 18.8.— 21.35.— 1. Thes. 5.3.— 2. Thes. 2, 3.) And of the Souls of the formerly dead then being brought out of their prisons (1. Pet. 3.19.) and reunited to their loathsome companion the Body; Now to be sentenced together with the devil to eternal torments; whom also we may suppose deprecating, as the Devils (Luk. 8.31.)  
5. The confidence, and joy of the righteous then living, and of the Souls of the dead then coming out of the place of rest, and bliss, and reunited to their Bodies; their Bodies carefully gathered up, and brought together by the Angels, and such as they are described 1. Cor. 15.42. etc. 2. Thes. 1.10. both these being then caught up in the clouds, and having their ascension like our Saviour's; and meeting the Lord (coming in his Glory with his Blessed Angels to Judgement) in the air (1. Thes. 4.17. Luk. 21.28.— 1. Jo. 2.28.— 1. Cor. 7.7.— 2 Tim. 4.8. Tit. 2.13.— 1. Thes. 5.4.— 2. Pet. 3.12.) whom we may suppose singing together, as in Rev. 19.6, 7, 8.  
6. A particular appearance, and examination, of all the Sons of Adam, assembled together; Sodom, and Gomorrah in Abraham's time then confronting Corazin, and Bethsaida in Christ's time etc. And every one giving account of himself to God; the Counsels of all their hearts being made manifest, and secrets divulged. Rom. 14.10.12.— 1. Cor. 4.5. Matt. 10.15. Rev. 20.12. Rom. 2.16. Ecclesiastes, 12.14.  
7. Books kept, containing all men's works, than brought forth, and opened Rev. 12.20.) In which how many sins, never thought of for Repentance, shall be then brought to our Remembrance for Condemnation? And besides them a peculiar Book of life (called also a Book of remembrance, Mal. 3.16.) being not of actions, but only of names i. e. of those who have here served and pleased God; that none of them might be forgotten, or unrewarded in that day. All the rest who are not writ in that happy book being abandoned to eternal destruction. (Exod. 32.32, 33. Phil. 4.3. Rev. 3.5.— 20.15 Luk. 10.20. Jo. 10.28, 29.)  
8. The manifestation at that time of God's just judgement (the manner whereof is set down by St. Paul. Rom. 2. from 6. to 17. verse) which shall be upon no other point, but downright according to works, (Rom. 2.6. Rev. 20.12. Matt. 16.27. etc.) In which works, words (Matt. 12.37. Jud. 15.) and thoughts (Rom. 2.16.) are contained. According to works; either those that men have persevered in, without any repentance of them at all, or where any repentance of them hath been (which cancels all the work before it, Ezech. 18.21, 22.) according to the works done after it; whether these be good, or whether they be evil: which being evil, and backsliding to our former ways, do again cancel our repentance, and bring the account also of all our former sins repent of upon us (See Ezech. 18.24. 2. Pet. 2.20. Matt. 18.23. etc. where, as the Lord forgave to the servant, upon submission, many talents, so upon his mis-behaviour after this he recalled him to account for every farthing of those talents before remitted. See Matt. 5.26.) Now these our works shall be judged according to the several talents that have been promulgated to us, and which we have lived under; whether it be that of Christ, or that of Moses: (Where note that the law of Moses, for a great part of it, not only Morals, but Ceremonials, was revealed to the holy race from the beginning (See The Benefits of our Saviour) who may be said therefore to have been from the beginning under the law, or under the Gospel, only obscured by types) or that of Nature. Under one of which all the Sons of Adam have lived. For it must always be some law (received) that worketh wrath (Rom. 15. Jo. 9.41.) because where no law is there is no transgression. (Therefore See Rom. 1.21. comp. 18.24. how wrath was wrought against the Heathen upon a law.) Some therefore at that day shall be judged by the law and the words of Christ our Lord, and by the New Testament (See Jo. 12.48.) Some by the law of Moses, and the Old Testament. (See Rom. 2.12. Jo. 5.45.) The rest by that of nature, which is written in their hearts (See Rom. 2.12. comp. 14.) which law to be given to, and in, all men, the Apostle there proves, from the testimony of Conscience, and reflex thoughts, in all men, sometimes accusing, sometimes excusing them, which necessarily presupposeth a law (Rom. 2.15.) So that every one at that day is condemned for evil works committed not only against the power of that light, and knowledge, which (had it not been their own default) they might have acquired; but against that light, and knowledge, which they actually were possessed of, and did not walk according to it: All condemned for those things, which when they did their Conscience accused them for ill doing; and therefore which when they did, they might have forborn (for conscience accuseth for none else) and which, some others living under the same law, (Suppose a Socrates, or a Seneca,) did upon like temptations forbear. So that all, in that day are condemned ex ore suo. Meanwhile, though extra Christum there will be no Salvation, no reward, yet that Judgement shall be more tolerable by much for some offenders than for others: for those who lived under Moses' Law, than for those under Christ's (Heb. 2,3.— 10.28, 29.) for those under the law of nature, than those under Moses': for much shall (then) be required of him to whom much is (here) given: and who knew not so much of his Lord's will, and so committed things worthy of stripes, shall be in that day beaten with few stripes (See Matt. 10.15.— 11.22.24 Luk. 12 48. Act. 17.30.— 14.16 Matt. 3.10. Heb. 2, 3. Jo. 15.22.) [Which law of nature, and light given, had any one entirely observed, he should have been saved, i. e. freed at least from all punishments, as respecting his own actions, (though he would have stood guilty still of original uncleanness, and must have incurred the same Condemnation with unbaptized infants,) though he had not been rewarded with any supernatural beatitude upon the virtue of the first Covenant. Yet so it is, that though for the single Acts of sin, for some time, those who live under this law have power to abstain; yet through the depravation of nature, and contagion of ill Example, and in so much temptation, reason not being always able to be vigilant without the help of supernatural Grace, it could not be that any one at all times should perfectly abstain from all; i. e. should do all which possibly he might.]  
9 In this Judgement, the righteous (after that those whose works have been less pure have first endured the severe trials of the purifying sire of that day, 1. Cor. 3.15.) first absolved, and separated by our Saviour from the wicked; and placed on his right hand (Matt. 25.32, 33.) then receiving their approbation and praise of God (1. Cor. 4, 5.) for all their righteous, works, and sufferings; and embraced and acknowledged by the Lord Jesus for his sheep, for his Brethren, before his Father, and all his holy Angels (Luk. 12.8. Rev. 3.5.) and all the world; and so admitted (every man according to the proportion of his labour, and service here Luk. 19.17.) to the reward, and Crowns, and Kingdom promised: i. e. to be partakers with Christ of his Kingdom over all things (See Matt. 24.47. Rev. 3.21.) In which Kingdom first taking their places, and set on thrones (as mercy in that day also will prevent Judgement) they shall judge with Christ the rest of the world; and that not only men, but Angels.  
10. The General 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and self conviction of the wicked in that day (Matt. 22.12. Rom. 2.15. comp. 16.) especially shame, and confusion of those that have professed the name of Christians; who pleading this name (Luk. 13.26.) shall be denied by our Saviour before his Father, and the holy Angels, that he ever knew them for any of his followers, and then he shall be ashamed of them, as they of him here (See Mark. 10.38. Matt. 7.23. 1. Jo. 2.28.— 3.16. etc. Dan. 12.2.)  
11. The dreadful sentence (Matt. 7.23.— 25.41.) And the outcries of that day; and the woeful separation; (the most joined being then parted asunder according to their contrary deserts, (Matt. 24.40.) the cursed (with weeping; and gnashing of teeth, to see others in the Kingdom they might so easily have acquired, and themselves thrust out Luk. 13.38.) descending into the abyss, and land of forgetfulness (Luk. 8.31. Psal. 88.12.) as the blessed with our Saviour ascending) and being now filled with the perfection of despair, and left to God's anger, and indignation, and vengeance; which vengeance having been gathered together in all ages, is now to be poured out in full measure upon all the sin that ever hath been committed since the beginning of the world, and especially upon all the violence, and wrong done to all his Saints, by the executing now of all the Curses of the Holy Scriptures upon his, and their Enemies.  
12. The holy Saints, and Angels, no more pitying, no more praying for these miserables; no more acknowledging any more alliance unto them; but exceedingly approving Christ's justice, and praising God's vengeance, and triumphing in the destruction of his, and their enemies, (like those Rev. 11.17, 18.— 16.5, 6.— 19.1, 2.) God himself also laughing at, and having them in derision (Psal. 37.13. Prov. 1.26.) and sending them into a land of eternal forgetfulness.  
13. After all these: Consider the Paucity of the saved gathered from Matt. 7.13, 14. Luk. 13.24. 1. Cor. 9.24. 2. Tim. 2.5. [lawfully] i. e. observing strictly, the conditions upon which the Crown is given: Matt. 22.14. Rom. 9.27. 1. Cor. 1.26. Matt. 19.23, 24. 1. Cor. 9.27. 1. Jo. 5.19. Joel, 2.32. Zech. 13.8, 9 [spoken of the last times] Luk. 13.27. And this also may be gathered from the small number of those saved in the flood, and in the destruction of Sodom: Types of the last destruction of the world, and of the wicked (2. Pet. 2.5, 6. comp. 9 Matt. 24.38.) And of those entering into the earthly Canaan (1. Cor. 10.5.) a type of the Heavenly. So in the Parable of the Seed (Matt. 13.) which was not sown every where; (where sown) only one part of four fructified. And experience shows most part of the world to be unbelievers; of Christians, wicked. Luk. 18.8.— 21.35.  
14. For exciting affections; meditate on 2. Pet. 3.11.— 1. Pet. 1.17. etc. Luk. 21.36.   

§. 170.  
III. HEADS for Meditation on the Extreme, and the Eternal, Torments of HELL.  
Use some of the Considerations p. 7, 8. 27, 28. p. 9 Digr.   

§. 171.  
IV. MEDITATIONS on the unspeakable Joys of HEAVEN.  
1. Consider here, that the greatest Saints, and also our Lord himself, have set before them this Contemplation as a most effective motive to encourage them against all present labours and hardships. Inclinavi cor meum ad faciendas justificationes tuas in aeternum, propter retributionem, saith Holy David, Psal, 118. and Moses esteemed the rebuke of Christ greater riches than the treasures in Egypt; for he had respect unto the recompense of the reward, saith the Apostle of Him, Heb. 11.26. And our Lord (saith the same Apostle, Ibid. 12. c. 2. v.) for the joy that was set before him, endured the Cross having despised the shame. And, Rejoice (saith our Lord, Matt. 5.12. to his Disciples) and be exceeding glad, for your reward is very great in Heaven. And again: In this rejoice not, that the Spirits are subdued unto you: but rather rejoice because your names are written in the Heavens. Luk. 10.20.  
2. Consider (to ascend by degrees in the survey of this future bliss according as the Scripture, in many fair Metaphors, and Similitudes, hath represented it unto us) first at the resurrection the contemptible dust of these our vile bodies, wherever scattered and dispersed by the four winds, carefully gathered together again by God's holy Angels.  
He shall send his Angels, and they shall gather together his chosen from the four winds, from one end of heaven to the other. Matt. 24.31.  
The harvest is the end of the world: the reapers be the Angels. Matt. 13.39.  
Raised again by the love and affection to us  
Of our omnipotent and dearest Saviour  
And this is the Father's will, That of all which he hath given me, I should lose nothing but should raise it up again at the last day etc. And— I will raise him up at the last day. Jo. 6.39, 40.  
And of God his and our Father.  
For if we believe that Jesus died and risen again, even so them also which sleep by Jesus, will God bring with him. 1. Thess. 4.14.  
Raised again by the sound of the Trumpet, signifying our Lord's approach before, or together with, the change that shall be of the Saints also then living, who then shall be caught up into the air, and saved from the last flood of Fire that shall destroy the world, as righteous Noah and his Sons were from the flood of Water that destroyed it. See Matt. 24.36.40, 41. comp. Luk. 17.37.— 2. Pet. 3.6, 7, 12.— 1. Thess. 4.16.— 1. Cor. 15.52.— 2. Thess. 2.1. These bodies than not built of corruptible flesh and blood:  
Now this I say, That flesh and blood cannot possess the Kingdom of God. 1. Cor. 15.50. See 1. Cor. 6.13.  
But made like unto the Angels of God in heaven. Matt. 22.30. Act. 6.15.  
Raised not in dishonour but in glory. 1. Cor. 15.43. not in weakness but in power:  
Immortal, Spiritual, 1. Cor. 15.44.  
Celestial, vers. 40.  
being an house of God.— An house from heaven, 2. Cor. 5.2.  
bearing the image of the heavenly 1. Cor. 15.49.  
Fashioned like unto the Son of God's glorious body; Who will reform our vile body that it may be configured to his glorious body, Phil. 3.21.  
Glorious not having spot or wrinkle or any such thing, but holy and unspotted, Eph. 5.27.  
Like our Saviour whatever his Glory is, 1. Jo. 3.2. Sons of God in a glory and fashion suitable to this Title Luk. 20.36. by being then Sons of the Resurrection. And Adoption and Redemption of our Body (saith the Apostle) which as yet we groan and wait for. Rom. 8.23.— 2. Cor. 5.2.  
These Eagles gathered together where our Lord is: and our Bodies caught up (as his was) in the clouds to meet our dearest Lord in the highest regions of the air; and so to be ever with him, 1. Thess. 4.17.  
Descending with him coming to Judgement; and there after our receiving an Absolution before the Tribunal of Christ, (through the application of his merits to all his members informed with his Spirit) and after the sentence [Venite Benedicti!] sitting together with him or standing about his Throne in his passing Judgement upon the wicked, Angels and Men. 1. Thess. 4.14. Matt. 19.28.— 1. Cor. 6.2.3.— 2. Thess. 1.1.8.10.  
Now all things made new Rev. 21.5. A new earth and a new heaven, wherein inhabiteth [no more sin but all purity and] justice created for them. 2. Pet. 3.13. And this new world enlightened by the glory of God himself, Rev. 21.23.  
We here made partakers of the lot of the Saints in Light, Col. 1.12.  
Admitted to have fellowship with all the just men that ever were consummated and made perfect, Heb. 12.22.  
Coming to the general Assembly and Church of the first born, Heb. 12. Made fellow-citizens etc. Eph. 2.29. Sat down with Abraham, Isaac, and Jacob. Matt. 8.11.  
To an innumerable company of Angels. To Jesus the Mediator, Heb. 12.24. Now making up altogether the measure of the stature of the fullness and compleatment of our Saviour's Body, Eph. 1.23.— 4.13.  
To see him now as he is, 1. Jo. 3.2.  
To God the Judge of all, Heb. 12, 23. To behold the face of God, Matt. 5.8.— Apoc. 22.4.  
Then to enter into a restored life, Matt. 18.8.  
Life eternal, everlasting.  
In which life to enjoy rest from our labours, Rev. 14.13.  
A perpetual Holiday, and Sabbath, Heb. 4.9.  
to be comforted, Luk. 16.25.  
having all tears wiped away from our eyes, Rev. 7.17.— 21.4.  
Where there shall be no more death, neither sorrow, nor crying, nor pain, Rev. 21.4.  
No hungering nor thirsting any more.  
They shall hunger no more, neither thirst any more: no more death, neither sorrow, nor crying, nor pain; quoniam priora transierunt.  
And the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water. Rev. 7.16, 17.— 21.4.  
There to have our knowledge perfected, 1. Cor. 13.12.  
And our Appetite satisfied. Satiabor cum apparuerit Gloria tua. Psal. 17.15.  
To be rewarded with an open, Matt. 6.4. full, 2. Jo. 8. great, Matt. 5.12. exceeding great, Gen. 15.1. Reward, pressed down, and running over. Which all the afflictions of this life were not the least worthy of, 2. Cor. 14.17.  
There to possess all Riches.  
Without fear of Moth, or rust, or thief, Matt. 6.19.  
Having in Heaven an enduring substance, Heb. 10.34.  
Receiving for all our former Losses an hundred fold, Matt. 19.29.  
To enjoy all Honour:  
To be made Kings;  
Coheirs of God's heavenly Kingdom with his only Son: Possessed of an exceeding eternal weight of glory, 2. Cor. 4.17.  
Shining as the brightness of the Firmament, as the Stars, Dan. 12.3. as the Sun, Matt. 13.43.  
having Crowns, Palms, Thrones, Rev. 7.9.  
sitting with Christ in his Throne, Rev. 3.21.  
Judging the Nations.— Angels: 1. Cor. 6.3. ruling over the Nations. Rev. 2.26, 27.  
Made like unto the Son of God our B. Saviour, 1. Jo. 3.6.  
To enjoy all Pleasures.  
Arrayed in fine linen clean and white, Rev. 19.8. prepared as a bride adorned for her husband. Rev. 21.2. And there married unto the Lamb, Rev. 19.7. The ravished spouse shall cry out, I have found him whom my Soul loveth, I will hold him, and will not let him go, Cant. 3.4. Blessed are they who are called to the marriage Supper of the Lamb, Apoc. 19.9. Blessed be those Servants whom the Lord when he cometh shall find watching. Verily I say unto you that he shall gird himself, and make them sit down to meat, and will come forth and serve them. Luk. 12.37. They shall come from the East and from the West, and sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, Matt. 8.11. I will drink no more of this fruit of the Vine until that day when I drink it new with you in my father's Kingdom, Matt. 26.29. On either side of the River was the tree of life which had twelve manner of fruits and yielded her fruit every month etc. Let him that is a thirst come and whosoever will let him take the water of life freely. Apoc. 22.2; 17. Entering into the never-ending joy of our Lord, Matt. 25.23. In whose presence is fullness of joy, and at whose right hand pleasures for evermore, Psal. 16.11. Whether St. Paul was caught up, and there heard unspeakable words, which it is not lawful for a man to utter: and of such a one (saith he) may I glory, 2. Cor. 12.1. etc. Where their Soul is to be satisfied with marrow and fatness, that their month is still praising with joyful lips, Psal. 63.5. Where they are so ravished with his beauty and holiness, that for ever they are doing nothing but gazing in his face, Matt. 18.10. Rev. 22.4. and celebrating it and crying, holy, holy, holy, Rev. 4.8. Hallelujah Salvation to our God which sitteth upon the throne and to the Lamb. Great and marvellous are thy works Lord God Almighty, just and true are thy ways thou King of Saints. Thou art worthy O Lord to receive Glory and Honour and Power, for thou hast created all things, and for thy pleasure they are and were created, Amen. Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might be unto our God for ever and ever, Amen. Rev. 4.11.— 7.10.12.— 15.3.— 19.6.  
Happy are the men, happy are these thy servants which stand continually before thee, and that hear thy wisdom, 1. King. 10.8.1. Thou hast ravished mine heart, thou hast ravished mine heart. Tell my Beloved that I am sick of Love.  
One thing have I desired of the Lord that I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, etc. Psal. 27.4.  
How amiable are thy Tabernacles O Lord of Hosts, My Soul longeth, yea even fainteth, for the Courts of the Lord. My heart and my flesh cryeth out for the living God. Blessed are they that dwell in thy house, and are still praising thee, Psal. 84.1, 2.4.  
Lastly filled with all the fullness of God, Eph. 3.19. For Christ ascended into Heaven that so he might fill all things, Eph. 4.10.  
Made all one with Christ and with God. As thou Father art in me, and I in thee, that they also may be one in us. I in them, and thou in me, that they may be made perfect in one, Jo. 17.21.23.  
That God may be all in all, 1. Cor. 15.28.  
Next view the City where this Society of Saints live. A City of most firm Foundations not to be shaken, whose builder and maker is God himself, Heb. 11.10.— 12.28.— 8.2.5. In a better country the heavens, Heb. 11.16. And those made anew for the purpose, Rev. 21.1. Allusively described and painted to our imaginations by the most glorious and perfect things that here fall under the knowledge of sense, Rev. 21, and 22. Chapters.  
The City made in fashion of a Cube the most stable figure, Rev. 21.16.  
The streets of it pure Gold, as it were transparent Crystal, Rev. 21.21.11.— 4.6.  
The Foundations garnished with all manner of precious stones, See Rev. 4.3. Jasper, Saphire, Emerald, etc. ver. 19  
The walls of Jasper, clear as Crystal, etc. ver. 18.11. these stones too having the glory of God (ver. 11.) shining upon them.  
The 12. Gates, 12. Pearls, Every several Gate of one Pearl.  
These always standing open because never night, freely to receive all nations (ver. 24, 25.) And at the 12 Gates 12 Angels to guard them, that nothing abominable or defiling enter in there at: But only those that are written in the Lamb's Book of Life, Rev. 21.27.  
1. Within it a pure river of water of life proceeding out of the Throne of God, and of the Lamb, Rev. 22.1. In the Piazza of the City, Paradise watered with its streams, ver. 2. and in it the tree of life exposed, always bearing fruit, and ever flourishing with an unfading leaf, having the cure of all evils in the leaves, the yieldance of all delicacies in the fruits, and variety of these for every month. See ver. 2.  
2. The Glory of God and of the lamb not resident in one part of the Temple as formerly, but the Temple thereof, Rev. 21, 22.  
And the glory of them likewise the Sun thereof, ver. 23. [For what other light can transcend that of the glorified Saints, who themselves shine as the Sun.]  
All things there Holy. Nothing that defileth entering into it, nothing wicked or abominable, Rev. 21.8.  
27. No more Curse or Malediction there, Rev. 22.3. And when you have viewed the City then look into it, and view once more the inhabitants thereof. All Sons of Nobles, Kings with Crowns. Triumphant with Palms. Clothed all in white bright radiating Robes, and shining as the Sun.  
Wonder at their endless inviolable Concord. A City at unity in itself. More united than Friends, being all Brethren. Then Brethren, being Fellow-members all of one and the same Body. And more united yet than Members, In as much as the Spirit of God, by which they are joined, hath a more excellent power and virtue in compacting the Members of Christ, than the Soul hath in those of the Body. By which union it is, that all the honour, glory, inheritance in the Heavens, which to all of them is but one, is all of it unto every one of them.  
Then behold (because the more pleasure ariseth from the variety of the Object) not all these Stars of an equal magnitude, but after that nothing seems addible to the splendour of the first, yet continual ascendent degrees in this sphere of glory, and other yet higher lights far transcending the former in their lustre; yet so as the glory of the highest is also challenged and owned by the lowest, as all being but the same Body without all schism, or knowledge of envy, no more than the foot doth the higher place or offices of the hand or the eye.  
Behold then here a rising Throne: 1. Of an innumerable company of the common People of Saints, yet all glorious in Majesty.  
Advanced above them, caeteris paribus, the Choir of pure Virgins, that have remained holy in Body as well as Spirit. 1. Cor. 7.34. See 1. Cor. 6.13. Rev. 14.4.1.  
Above these higher yet Holy Confessors.  
Above them the White Army of Martyrs.  
Yet higher the Society of the [Luk. 13.28.] Holy Prophets, Matt. 10.41. Evangelists, Patriarches, Apostles, Luk. 22.28. with their Seats round about the throne of God, Rev. 44.  
Higher yet the Blessed Virgin Mother of God, and the most highly favoured amongst all Creatures, Luk. 28.30.  
Then see the domestic attendance of the Almighty.  
Beside his Throne, Rev. 5.11. that winged Host of heavenly Ministers, all distinguished in a wonderful Order.  

Angels,  
Arch-Angels,  
Powers,  
Dominions,  
Thrones,  
Cherubims,  
Seraphims,   
And the seven Spirits of God, the seven Lamps of Fire, burning always before the throne, always standing in his presence, Zach. 4.10. Rev. 4, 5.— 5, 6. Luk. 1.19. Dan. 10.13. Rev. 1.4.— 8.2.  
Lo yet higher in the midst of the Throne of the Almighty Rev. 5, 6. above all the family of Heaven and Earth, sitting on the right hand of the Majesty in the highest far above every name that is named, not only in this world but in the world to come, Eph. 1.21. Upon whose Vesture is written King of Kings, and Lord of Lords, Rev. 19.16. at whose name the knees of all things bow, etc. Phil. 2.10. Angels, and Authorities, and Powers being made subject unto him 1. Pet. 3.22. to whom it was an honour to see him, and who had a great desire to look into the mystery of his Redemption, being God manifested in the flesh; in whom the manifold wisdom of God before hidden, was made known unto them by the Church: And lastly, who gave them a nearer, and more honourable relation unto the Divinity, being now gathered together with us into one Body under him their Head, 1, Pet. 1.12.— 1. Tim. 3.16. Eph. 3.10. Col. 1.20.— 2.10. Behold this Person, I say, not an Angel, but a Man, Jesus our Glorious Redeemer, making us now equal to those perfect Spirits, our flesh, nature, image, above them. Him glorious and admired by all his Saints in that day, 2. Thess. 1.10. Described, Dan. 10.6. Rev. 1.13, 14. Rev. 4.8. Shining as fine metal burning in a Furnace, his countenance as the Sun shining in his strength. Blessed are they of whom in that day of his Glory he will not be ashamed.  
And lastly, see the employment and action of this heavenly Choir mixed of Men and Angels, but under the presidence of a man. 'Tis perpetual music, and singing new Hymns of Victory and Triumph, Rev. 5.8, 9— 14.3.— 15.3. Every day a Sabbath, and they in it resting from all labour and celebrating Divine Service. Never ceasing all this long day of Eternity (for there is no night, Apoc. 21.15.— 22.5.) from their Doxologies, holy, holy, holy, etc. They rest not day and night, saying, etc. Apoc. 4.8. [for what can they do, that are always ravished with joy, but always praise the Author thereof.] falling down and worshipping, Rev. 5.14. and casting down their Crowns before the Almighty with a Dignus es etc. in admiration of his wisdom and thankfulness for this their happiness, Rev. 4.11. Ravished with the sight of their God, and burning with an equal love one toward another. O how shall we sing the Lords song in a strange land. Psal. 137.4.  
O si vidisses sanctorum in coelo coronas perpetuas etc. Scribe, lege, canta, geme, tace, ora, sustine contraria: Digna est his omnibus & majoribus praeliis vita aeterna. Kempis, 3. l. 47. c.   

§. 172.  
V HEADS for the Meditation on the BENEFITS of Almighty God to YOU, and to all MANKIND.  

V Psal. 40 5. Many O Lord etc. They cannot be reckoned up in order unto thee?  1. First consider the greatness of his person, his infinite majesty, glory, beauty, power, wisdom, mighty works; helping your thoughts with some description, or vision of him, in the Old or New Testament. This consideration of his greatness, with a little reflection on your vileness (Psal. 8. 3, 4.— 144.3, 4.— 113, 5, 6, 7.— 1. Chron. 16, 17.) will make much for aggrandizing of any favours from him, such a one, to such a one, as you.  
2. Consider his Benefits; His Creating you so perfect in Body, and Soul. In his own image, and likeness. The noblest but one of all his other Creatures.  
3. Creating, all other Creatures for your use; and in them abundant sufficiency for all your needs; Even the Angels (more excellent than you) for your guard (Heb. 1.14) and protection.  
4. Preserving you thus created in your being (Act. 17.28.)  
5 Giving you, 1 many particular deliverances, and preservations temporal, from many evils happening to others (as diseases, poverty, many casual, and quotidian dangers, etc.) (Here calling diligently to mind any misery lying upon any of your acquaintance; and remembering that your sins have also (perhaps more) deserved it: thanking God that you are preserved from it.)  
6. 2 Many particular blessings temporal, denied to many others (as health, riches, honour, long life, etc.) he having provided all necessaries for you; and doing good to you, all the while that you have done nothing but offended him, even perhaps as long as those, Psal. 95.10.  
7. 3 Deliverances, and preservations spiritual, from the Devil, and his evil Angel's day and night seeking your destruction, and that by the continual defence of the Good. From many great temptations; Preserving you in your right wits; Keeping you from despair.  
8. 4 Blessings Spiritual, such as follow,  
Memorandum, in these four last; That you exact of your memory a very particular account; Reviewing very narrowly your life past; passing orderly through your childhood, youth, from the time of your first remembrance; and confessing unto him.   

§. 173.  
1. Giving you laws; wherein he only commanded you things exceeding beneficial, and forbade you things exceedingly hurtful to your public and private good. Laws not grievous: but an easy yoke, and a light burden (1. Jo. 5.3. Matt. 11.30.) to those that are exercised therein. Teaching you in all things (out of his infinite wisdom) what you should do, and, what you should refrain; and giving you (within you) a vigilant, and tender Conscience, to accuse, or approve you, according to your do.  
2. Making you most gracious promises upon obedience to his will, and following his counsels; and again grievously threatening you upon contempt of his laws, and these promises. And using all possible means (your liberty being reserved, and your will not forced) to wean, and fright you from the ways of death, and allure you to the ways of life.  
3. Redeeming you (after that in your natural condition you became dis-obedient) when without strength (Rom. 5, 6) when a sinner (ver. 8.) when an enemy (ver. 10.) from sin, death, satan, hell, (into whose cruel hands you were fallen) by his own Son: Him that was brought up with him, his daily delight (Prov. 8.30.) sent out of his own bosom (Jo. 1.18)  
— Even by him [God that made the world] to be given up to death, to be hanged on the tree, for you, and in your stead. Remitting all your Sin gratis for his sufferings; without requiring of you so strict an account for offences, how grievous soever, committed in the time passed before you were, by the receipt of the stronger iluminations of his Spirit, converted unto him.  
4. Calling you (by being born, according to his good pleasure, in a Christian Commonwealth) to Grace, i. e. To the hearing of his holy word: To the use, and benefit of his holy Sacraments (the sure pledges of his love, and seals of the future performance of all his promises, of remission of sin, of increase of Grace, etc.) _____ To the guidance, and assistance of his holy Clergy: To the Example of many holy Saints.  
5. Having long patience, and forbearance with you, whilst, notwithstanding these, you continued still vicious; ready to be reconciled whenever you would return unto him, and with all patience waiting for your repentance, and himself practising most exactly towards you all the rules of long-suffering, and forgiveness, which he hath enjoined you towards others.  
6. In your Conversion preventing you with his Grace; regenerating and making you a new Creature after the image of his Son, by infusing into you a new principle, the Spirit; which remains in you during your whole life; and sufficiently enabling you in all the parts of holiness, if you be not wanting to it on your part.  
7. Giving you day by day many illuminations, divine inspirations, and admonitions; and by his Grace in you making you capable of, and rewardable with new mercies unto you.  
8. Ordaining you after a few days spent here on earth to an immortal condition, and unconceivable joys in heaven, and to have this your vile Body, after its corruption, raised again in great glory, and beauty.   

§. 174.  
9 Affections, and Resolutions: Such as these 

1. Admiring his Goodness:— Your Ingratitude.  
2. Sorrow for ever having offended him.  
3. Re-loving him.  
4. Endeavouring hereafter to serve him.  
5. Suffering any misery for him.  
6. Imitating his goodness to you in yours to others &c.   For Considerations are easily multiplied.   

§. 175.  
VI HEADS for Meditation on the Several Offices, and Benefits to Mankind, of Jesus Christ our Lord, extracted out of the larger Discourse of our Saviour's Benefits.  
Consider,  
1. The world being full of ignorance, and sin; Jesus Christ, 
1. Law giver and Apostle. The Truth.  the holy one of God in the fullness of time anointed by the Father, and sent into the world. A new Lawgiver; ministering not the letter of the law, but the Spirit. An Apostle preaching the Gospel; Remitting Sins; Conferring the Holy Ghost; having the Keys of, and admitting some into, and shutting others out of, the Kingdom of Heaven. And who before his necessary departure ordained others (by succession of Ordination to be continued to the world's end); Sending them as the Father sent him; delivering over his doctrine; and delegating his authority, and embassy, and keys unto them; and unto the end of the world from heaven assisting their Ministry, Matt. 28.20.  
Appellations relating unto this Office; Shepherd, Pastor, Bishop, 1. Pet. 2.25.— 1. Pet. 5.4.   

§. 176.  
2. After thus teaching the Way of life: Christ the Exemplar, and Pattern to mankind, in his life, and death, 
The Way. 2. Exemplar.  of all obedience to God's commands; and of all suffering for righteousness sake, which God hath here required. And in his Resurrection, and Ascension, of the reward which God hath (for hereafter) promised.   

§. 177.  
3. God's former Covenant of Works being found unprofitable unto us, 
3. Mediator.  upon the breach thereof now liable to God's wrath and eternal death, Jesus Christ the Mediator of a new Covenant, and Testament, founded in remission of sins, reconciling sinners to God. Sealing this Covenant with his Blood (the blood of the New Testament (Luk. 22.20): and ratifying this Testament with his death; and after his Resurrection having put into his own hands, by the Father, the donation of the rewards promised to those that keep the conditions of this Covenant.   

§. 178.  
4. God's justice not pardoning Sin gratis, Christ the Sacrifice, 
4. Sacrifice.  the lamb of God, the true sin-offering for the world, expiating our guilt; and our passover delivering us (sprinkled with his blood, Heb. 12.24.) from the destroying Angel. And our peace-offering, by eating whereof we have Communion with God; with his Son, and all that is his; with the Saints, and all that is theirs. Lastly, by eating whereof, being the Bread of Life, our Souls, and Bodies, are preserved unto everlasting life, as in paradise they should have been by the tree of life.   

§. 179.  
5. Man being indebted to God's justice, by him unsatisfiable; and in bondage to sin; 
5. Redeemer  to the law; to death; and to Satan, the grand Executioner of God's justice, and Prince of this lower world; Jesus Christ the Redeemer, by paying a ransom, freeing us from our debt; and, by making a conquest, delivering us out of our slavery. By whom we are freed already from the dominion of sin, from the condemnation of the law, from the chains of Satan, from the approach of death eternal, from the hurt, and therefore from the fear of death temporal, that being now only a passage to happiness. But, when the good time is come, shall be by the same Redeemer, yet more perfectly freed from all these, than as yet we are; namely from any adherence, or possibility of sin; from any temptation of Satan, from being restrained to any law, from being capable of any mortality, through Jesus Christ our Lord.   

§. 180.  
6. God making a Covenant with the first Adam (made of the earth) involving his seed; 
6. Second Adam. The Life. 1. Cor. 15.45.  and he by his pride transgressing it, so both losing the reward, and bringing death, both on himself, and his posterity: Jesus Christ the second Adam, descending from heaven, assuming our nature, entering a Covenant, involving his seed; fulfilling it by walking a contrary way to the first, i. e. by humility; and so receiving the reward for himself, and for his seed; Both the holy spirit, and immortality (which were lost by the first Adam) being now in their due time restored unto them. Men now being translated from their former stock, and becoming his seed; by the derivation upon them (first repenting, and believing) of this nature, i. e. the spirit; which by little, and little produceth in all such, the perfect image of this their second Father. This spirit first working that image in the Soul; in all Graces planted there like to his. Secondly in the Body (hereafter) in all corporal glory, and perfection, like to his; when they also like him shall be the sons of God; Heirs, etc. He for this effect instituting two Sacraments; the one of Remission, and dying to our former life of sin, (as we were Children of the former Adam;) and then of our beginning to be born again, and shaped after the image of the new Adam. The other of our nourishment in a new life to righteousness, and of our union to the second Adam.   

§. 181.  
The several Relations (mentioned in Scripture) of our Saviour Christ to us, as second Adam.  

1. Father, Children.  
2. Husband, Wife.  
3. Head, Members.  
4. Root, Branches.  
5. Foundation, Building.   
6 Elder, and Younger Brethren, in respect of God now our common-Father. In which respect our Saviour is called also the firstborn; the first fruits. Hence all things done by him, accounted to be done by us; received by him, to be received by us; done, and given to him, to be given, and done to us.— And so things done to us, to be done to him. So we now dead to sin (Rom. 6.1.) to the law (Rom. 7.4. Col. 2.20.) to the world, i. e. the affections thereof. (Gal. 6.14.) now risen (Col. 3.1.) now ascended, and sitting in heavenly places (Eph. 2.6.) Sons of God, Heirs, Gal. 3.27. Matt. 25.40.45.   

§. 182.  
7. The Holy God not admitting in his service the approach of common sinners; 
7. Highpriest, and Intercessor.  but only of some chosen, and consecrated person for them, and in their stead; and Aaron's Order, who were themselves also sinners, being therefore (unless typically) useless, and unserviceable; Jesus Christ was the true Priest after the perfectest Order Melchizedechical, i. e. Regal, and Eternal. This Priest (after he was first made like us, in our nature, that he might officiate for his brethren; and in the infirmities thereof, that he might be more compassionate in his Office) First offering the Sacrifice; a sin-offering: Secondly, after the entering into the true and heavenly Sanctum Sanctorum, carrying in thither the sacrifice; and there now sprinkling the blood thereof before the Lord, and making Intercession for the sins of the people: Intercession, both in presenting his own prayers to the Father for us; and also in presenting our prayers, and oblations to the Father; and in procuring our admission to present them to the Father at the Throne of Grace ourselves, only this always to be done in his name. Thirdly, By this his intercession procuring us the descent of the Holy Ghost from the Father (Jo. 16.7.— 14.16.) and all blessings spiritual, and temporal; which blessings himself also from the Father confers upon us, as having a Priesthood Royal; (in respect of which Regality as he is, like Aaron, a Priest; so, like Moses, and Joshuah, the Captain of God's people; going before them into the celestial Canaan, and their forerunner into the place of rest.) Fourthly, Substituting others in this office (in his own necessary absence) here on earth; both to present (here as he in heaven) the same sacrifice; and to make intercessions for the people: Till, in the consummation of all things, he returning again out of the heavenly sanctuary (Heb. 9.28.) shall give the complete blessing (even eternal salvation) unto the people: when also all his brethren (like him) shall be made Kings, and Priests, and serve God for ever in his most holy Temple.   

§. 183.  
8. The son of God always the Lord, and King: by whom (before his Incarnation) God the Father created, 
8, King.  and afterward sustained, and governed, the whole world, (and more especially the Church,) from the beginning. But man being also partly at his first Creation possessed of a dominion; and partly upon his obedience through many temptations being promised yet a higher advancement; and losing by his sudden disobedience, both what he had, and what he had hopes of: This eternal King in pity to man, and zeal to the repairing of his Father's Glory descended from his throne divested of all his Glory and Majesty, and became man of the meanest fashion; and by his obedience, and sufferings (the way prescribed to attain it) regained this Kingdom in his humane nature: and so by him shall as many of Adam's Posterity, as truly follow the Example he hath showed them. In which Enterprise, for a reward of his great humiliation, the man Christ Jesus is now advanced above all principality, and power; hath absolute dominion given him over all Angels, good, evil; Men, good, evil; over souls, and bodies; the living, and the dead; over all the Creatures; and is to be the last Judge of all men, brought back again into life, to stand before his dreadful Tribunal: Of Angels, the bad; and also the good, for the increasing at that time of their glory; for their good service to man, correspondent to the increasing, at that time, of the torments of the evil for their mischievous endeavours against God's Creatures: the great arbiter of bliss, and torments, and at that time the maker of a new world. Meanwhile exercising this his absolute dominion, and power; by certain degrees (not all at once) according to his infinite wisdom. 1. Both in subduing his enemies; where he first destroys the first Beast. 2. Then the second Beast, (or image of the first Beast revived) together with the false Prophet (or Antichrist) that is joined with him (Rev. 19.20.) 3. Then Satan (Rev. 20.10.) 4. Last of all, Death itself (Rev. 20.14.— 1. Cor. 15.26.) 2. And in the enlarging of his dominions; which he extendeth: 1. To the Jew, and to them in part only: 2. Then to the Gentile. 3. Then upon their fullness come in (Rom. 11.25.) to the Jews in their whole Body: and so at last perfectly reigning in his members here on earth, (i. e. for the outward profession of the Gospel) in the full harvest both of Jew, and Gentile; all Kingdoms, or States, opposing the Gospel being quite subdued. After which the number of God's Elect being accomplished, and just punishments, and rewards, at the general resurrection distributed, he shall resign his Kingdom to the Father; when both himself (as Man) and all the rest of the Sons of God shall be fully perfected, by God becoming all in all (1. Cor. 15.23.)   

§. 184.  
9 Consider,  
Lastly, All these Benefits of our blessed Saviour common to all Generations (the one looking forward, the other backward upon them) ever since the fall, i. e. since the time they first needed a Saviour. From which time God hath ever had a peculiar Church separate from the rest of the world. Of which Church the Son of God was, in all times, the more special Protector, Patron, and Governor; and the Holy Ghost (ever) illuminating, and sanctifying the members thereof. With which Church was always established the same Covenant of Grace in Christ; the same Sacraments for the substance; the same way of Salvation, under the same precepts, through the like obedience, and sufferings; upon the same promises, and threats; of the same rewards and punishments (See Heb. 11.) Hence ever since the fall we find, in the sacred Story, as one Generation the Children of Works and born after the flesh, (as Cain, Lamech, Cam, Canaan, Egypt, Babylon, etc.) so another the Children of Faith, (first Abel Martyr, than Seth, Father of the whole Race, Enos, Enoch, Noah, Shem, Abraham;) to whom the Gospel was more fully preached, and the Covenant of Faith published 430 years before the promulgation of the Law, etc. See all these things prosecuted at large in the forementioned Discourse.   

§. 185.  
The Love, and Power, of the Father, and the Son.  
VII. HEADS for Meditation on the several Offices, and Benefits to MANKIND, of the HOLY-GHOST.  
The Holy-Ghost, the Eternal Spirit of God; The intimate Communion, and Love of the Father, and the Son, the Finger of God; the Strength, and Power of the Father; as the Son is the Wisdom of the Father; the omnipotent worker of all that which the Father decrees, and which the Son, the word of the Father, commands.   

§. 186.  
The Spirit of Promise.  
The Holy-Ghost, the Holy Spirit of Promise; who as the Son was a long time the Promise of the Father to this lower world, so after the exhibition of our Saviour, this Holy Spirit was a further promise unto it, both of the Father, and of the Son; and at last, upon the departure of the Son, came down from heaven to abide and dwell with us here on earth, in our Lord's absence, until his second coming: who as the Son was sent by the Father into the world, to glorify the Father, and to teach men what he had received and heard from the Father, so the Holy Spirit descended to glorify the Son, and to teach, and bring to our remembrance, to confirm, and bear witness here on earth, to all things that were taught, and heard, and received from the Son; who was here pleased, not only to be cohabitant with us, but an inhabitant within us; and vouchsafed to lodge in our persons, as the Son did before to dwell in our nature; making these our Bodies now the Temples of the Holy-Ghost: By whom also both the Father, and the Son do dwell with us, and in us: who put the last hand unto the great affair of our Salvation, finishing the internal work thereof upon us in our Sanctification; as our Saviour did before the external for us in our Redemption.   

§. 187.  
The Spirit of Regeneration.  
The Holy Ghost, the Spirit of Regeneration; who by his unspeakable power, doth work the strange work of our second Nativity: who is the seed of God, by whom we are new Creatures; by whom we are begotten, and born again; born of God, and made partakers of the Divine Nature, and Sons of God: who is the heavenly principle, derived into us from the second Adam, Lord from Heaven; conveying into our Soul Holiness, and into our Body Immortality, and Life; as the flesh we received from the first Adam conveyed unto us, sin, and death: Who being the same Spirit in us, that also is in Christ, is the bond of that mystical union between Jesus the Head, and us the members; and between us, and all other fellow-members; making all Christians but one and the same Body, of the same temper, of the same inclinations, of one heart, and one mind, amongst our selves, and with the head, as being all actuated, and moved by one and the same Spirit.   

§. 188.  
The Spirit of Illumination.  
The Holy-Ghost conveying its gracious Influences, and Effects, both into our Souls, and into our Bodies: Into our Souls, both in our Understanding, and Memory, and in our Will, and Affections. In our Understanding, and Memory, The Spirit of Illumination; who, being the Spirit of God, and knowing all the deep things of God, as a man's Spirit doth the things of a man, (when as we by Adam's fall, do remain miserably blinded, and darkened in our Understanding;) doth reveal unto us all the supernatural mysteries of our Redemption, and Salvation, and produceth in us a lively faith, and credence of things not seen: who beareth witness within us to all the doctrine of Christ, to the truth of the Gospel, and to all the promises, and threats thereof; by whom it is that we call Jesus Lord: who is the Spirit of Truth, to guide us into all Truth; by whose unction we know all things beneficial to us, and are every one taught of God; from whom, those who are his more diligent, and worthy servants, receive manifold revelations, visions, illuminations, both in things of spiritual and temporal concernment, both for their own edification, and the edification of others; knowledge of the mysteries of Religion, and of the deeper sense of the word of God; knowledge of things to come, of the secrets of the heart; of things done in absence, and at the remotest distance: The word of Wisdom, and Counsel; the gift of Eloquence, and powerful persuasion: Wisdom in Offices, and Governments. The Holy Spirit, distributing unto men these several Gifts, as seemeth good unto him, and fit for the work wherein he employs them; And all our science being much perfecter, and directed to nobler ends, when this conferred by the Holy Spirit.   

§. 189.  
The Spirit of Love. Toward God.  
The Holy Ghost, in our Will, and Affections the Spirit of Love: Of Love, first toward God; and also towards our Neighbour. Towards God, who doth inflame us with an impatient love of God, and things Divine; who (according to the promise under the Gospel) writeth all God's laws in our heart; and inclineth our will to obey his Commandments no more out of constraint, and fear, but out of choice, and affection: who dictateth to us all our acceptable prayers to, and acceptable praises of, God; and leadeth the greater proficients in God's service into a perfect contemplation of, and union with him. Elevating them with rapts, and ecstasies, and consuming the Soul with the flames of Divine Love.   

§. 190.  
Towards our Brethren.  
The Holy-Ghost, the Spirit of love to our Neighbour: Who doth inflame us with a most ardent love towards our Brethren: whose blessed fruits are love, peace, long-suffering, gentleness, goodness, meekness; by whom the Saints are rendered kind, not envying, not vaunting themselves above others, not seeking their own, not easily provoked, thinking no evil, bearing all things, believing all things, hoping all things, enduring all things. Who teacheth us to keep our Saviour's new Commandment of Love, and bestoweth on us this most excellent gift of Charity.   

§. 191.  
The Spirit of Corporal Parity, and Mortification.  
The Holy-Ghost conferring its gracious effects and influences, as on the Soul, so on the Body; In it, The Spirit of Mortification, and Chastity. Who continually warreth against the flesh, and delighteth in the severest afflicting and subduing thereof; especially taketh pleasure in its Purity, and Chastity; and eminently opposeth all uncleanness, and those rise of Concupiscence, which sin, first, discovered in our first Parents. Who also continually warreth against this world; opposing the vain shows of this present life, with the representation, to the eye of Faith, of the Glories of that to come. Who also fighteth against Satan; and being stronger than he, hath cast him out, and possessed his house; from whose gracious descent, upon our Saviour's ascension, this evil Spirit hath suffered a great restraint of his former delusions, by his Oracles being silenced, and Idolatry destroyed.   

§. 192.  
The Internal Intercessor, and Advocate  
The Holy-Ghost, the Paraclete our Intercessor, and Advocate, here on earth within us to the Father, and as the Son is in heaven with God; Who helpeth our Infirmities, not knowing what we ought to pray for, and maketh intercession within us, for us, with groans that cannot be uttered: Who maketh intercessions according to the will of God; because he knoweth the deep things of God; and God that searcheth the heart knoweth the secret mind of this Spirit: Who crieth in our hearts, Abba Father, and teacheth us to pray; by which Spirit all our Prayers must be offered, as they are offered through the Son, that we may find any access unto the Father: Who abiding here on earth with us, is the effectual Reconciler, and maker of our peace, for any sins which we commit, whether against the Father, or the Son: But when we sin against him also, and make him departed from us, we are desolate; since there is no person any more left, that can acceptably sue, or make request for our pardon, without this Spirit.   

§. 193.  
The Internal Comforter.  
The Holy-Ghost, the Comforter; whose Divine presence rendereth all sufferings, not only supportable, but pleasant; that which is contrary to the flesh, being so much the more grateful to the Spirit; who graciously doth afford in all mortifications, and sufferings, sufficient ability, internal peace, and spiritual joy: who (freeing us from the former spirit of fear) is the author of a lively constant hope, and confidence in God; whereby we always rejoice in, and long, and wait for, that blessed day of our Consummation, and the appearance of our Saviour, that so we may enter into the joy of our Lord.   

§. 194.  
The Spirit of Obsignation, and Unction.  
The Holy-Ghost, the Spirit of Unction, and Obsignation; an Unction, and a 'nointing from the holy one, whereby we are consecrated unto God (as the Lord Jesus was) and made Kings, and Priests, hereafter to reign under Him, and to serve Him in his heavenly Temple: who is the Seal of God upon us, that we are already his adopted Sons, and shall be Heirs of all his rich Promises, in their due season: who is the Earnest of his Covenant made with us; and first fruits of the plentiful Harvest to come; by whom we have now a foretaste of those heavenly Gifts, and of the good word, and promise of God, and of the power of Christ's Kingdom, and of the world to come.   

§. 195.  
The Spirit of Miracles and wonderful Works.  
The Holy-Ghost, the Spirit of Power and Might; of all miraculous, and wonderful Works; over all the Creatures, and over all the Works of Nature (which at first he made) Spiritual, and Corporal; over Satan, and all his instruments, expelling them, and confining them at pleasure; over all infirmities, and diseases: Who only doth great wonders upon the earth, above, and contrary to the course of Nature; healeth the sick, enlighteneth the blind, strengtheneth the lame; restoreth the withered; multiplieth food; raiseth the dead; freeth the possessed; cureth the wounded Soul, and broken Spirit; sanctifieth perverse inclinations, to testify to men, the power, and presence of God amongst them.   

§. 196.  
The Internal Seed of Immortality.  
The Holy Ghost, the Seed of Immortality in our corruptible Bodies, and a fountain in us, springing up unto eternal life: By whose virtue, and efficacy, It being here sown in shame, will hereafter spring up glorious; weak, shall come up in power; natural, shall come up spiritual and angelical: Who dwelling in this our flesh, will never forsake it, until as it did raise the Body of Christ our Head from the Dead, so it shall have raised up the Body of us his Members; and until these Bodies also, by the virtue of this Spirit, shall ascend like unto his, and be caught up in the Clouds to meet him: Until this our vile Body, shall be made like unto his glorious Body; and until, as we now bear the image of the earthly Adam, so we shall bear the image of the heavenly; into which we shall be changed by the Spirit of the Lord, from Glory to Glory, till with the Angels, and Saints, the Patriarches, Prophets, Apostles, Martyrs, we be all made one in God, and God all in all. To whom be given all Glory, unto all Eternity. Amen.  
FINIS.    

LITANIES.  

The LITANY to the Sacred Trinity.  
O God the Father of Heaven; Have mercy on us.  
O God the Son, Redeemer of the World; Have etc.  
O God the Holy-Ghost, proceeding from the Father and the Son; Have mercy on us.  
O Holy, Blessed and Glorious Trinity, three Persons and one God; Have mercy on us.  
Holy, Holy, Holy, Lord God Omnipotent, which art, which waist, and art to come; Have mercy on us.  
Who manifested'st thy Name, I am, that I am, to Moses; whom the Heaven of Heavens cannot contain, and the whole Earth is filled with thy Majesty; Have mercy on us.  
Everlasting King, Immortal, Invisible; who inhabitest that Light unto which no man can approach; great in counsel, and mighty in work, and of whose wisdom there is no end; Have mercy on us.  
Who only dost great things, and unsearchable, marvellous things without number; who workest all things according to the purpose of thy will, and madest all things for thyself; Have mercy on us.  
One God and Father of us all, who art above all, and thro' all, and in us all; from whom, by whom, and in whom, are all things; in whom we live, and have our Being; Have mercy on us.  
Who hast disposed all things in number, weight, and measure; who madest heaven and earth, and all things therein; who createdst the earth by thy power, and the universe by thy wisdom; Have mercy on us.  
The Lord forming light, and creating darkness; making peace, and creating evil; in whose hands is the life of every living thing, and the breath of all flesh, Have etc.  
The Lord that searchest the heart, and triest the reins; who quicken'st the dead, and callest those things that are not, as if they were; whose eyes are brighter than the Sun, beholding all the ways of men; Have mercy on us.  
On whom the eyes of all wait, and thou givest their meat in due season; who openest thy hand, and fillest with thy blessing every living thing; Have mercy on us.  
Who executest judgement for the oppressed, who givest food to the hungry; who healest the broken in heart, and bindest up their wounds; God of the Fatherless, and Judge of the Widows, which losest the Prisoners, and openest the eyes of the blind; Have mercy on us.  
The Lord, God, that killest and makest alive; who sendest to the grave, and bringest back again; who increasest the nations and destroyest them, who enlargest the nations, and straightenest them; Have mercy on us.  
God, who takest no pleasure in iniquity; with whom is no accepting of persons; terrible in thy Counsels concerning the Sons of men; the strong and jealous God, visiting the iniquities of the fathers upon the children; Have mercy on us.  
God, whose anger none can withstand; the just Judge, strong and long-suffering, and a consuming fire, Have mercy on us.  
The Lord, who liftest up the meek, and humblest the wicked down to the ground; who hast power to cast body and soul into Hell; who takest the wily in their own craftiness, and scatterest the counsel of the wicked; Have mercy on us.  
The Lord, compassionate, long-suffering, of great mercy, and truth; our Protector, and exceeding great Reward; Have mercy on us.  
Be merciful, and spare us, O Sacred Trinity.  
Be merciful, and hear us, O Sacred Trinity.  
From all evil, Deliver us, O Lord.  
From all pride, and loftiness of mind; from gluttony, and surfeiting, and all intemperance; Deliver us, O Lord.  
From envy, hatred, and malice; from luxury, and uncleanness; from sloth, and inordinate heaviness, and anxiety; Deliver us, O Lord.  
By the Eternity of thy Glory, and Majesty; by the infiniteness of thy power, by the abundance of thy goodness; by the unspeakable greatness of thy love and mercy; and by the abyss of thy justice and judgements; Deliver us, O Lord.  
In the day of Judgement, Deliver us, O Lord.  
We sinners beseech Thee to hear us, O Lord.  
That we may adore our Lord God, and serve thee only, in holiness and righteousness all the days of our lives. We sinners beseech Thee to hear us.  
That we may never take thy holy Name in vain; that we may keep holy the Festivals of thy Church in exercises of religion and devotion. We sinners beseech Thee etc.  
That we may obey and reverence with due honour our Parents, Prelates, Superiors, and all thou hast set over us. We sinners beseech thee to hear us.  
That we injure no man's life, good name, or honour, out of anger, hatred, or envy. We sinners beseech thee to hear us.  
That we keep our hearts clean from all inordinate lustings of the flesh, and impure affections. That we hurt none by stealing, damage, or any other wrong through cousinage, or violence. That we never speak a , or bear false witness against our Neighbour, nor covet his goods. We sinners beseech thee to hear us.  
That we love thee, O God, with all our heart, with all our soul, and with all our strength; and that we do to others as we would should be done to ourselves. We &c.  
That thou wouldst make us grow in all grace, that we despise not the riches of thy bounty, patience, and long-suffering. We sinners beseech thee to hear us.  
That we present our bodies a living and holy Sacrifice, wellpleasing to Thee, that at length we may attain to that kingdom, which thou hast prepared for us from the beginning of the world. We sinners beseech thee to hear us.  

O Lamb of God, that takest away the sins of the world.  
Pacify thy Father towards us.  
O Lamb of God, that takest away the sins of the world.  
By thy merits and sufferings redeem us.  
O Lamb of God, that takest away the sins of the world.  
Send thy holy Spirit into us.  
O Blessed Trinity hear us.  
O Adored [Sacred] Trinity hear us.  
Lord have mercy upon us.  
Christ have mercy upon us.  
Lord have mercy upon us.  
Our Father which art in Heaven, etc.  
Blessed art thou O God, the God of our Fathers.  
Praiseworthy, and glorious for ever.  
All the Angels, and Saints bless thee,  
Praise, and magnify thee for ever.  
Bless we the Father, Son, and Holy Ghost;  
Praise him, and exalt him for ever.  
O Lord, hear our Prayers.  
And let our cry come unto thee.   
Let us pray.  
ALmighty and everlasting God, from whom descends every good and perfect gift, mercifully grant, that the serious consideration of thy incomprehensible Majesty, may beget in us profound humility, and constant obedience; and the frequent meditation of thy infinite goodness may move our wills to love thee above all things: that we may here (in reverence to thy word) believe what we do not see, and may hereafter in the blissful Vision of thy glory, see what now we cannot comprehend; thro' Jesus Christ our Lord, who with thee and the Holy Ghost, liveth and reigneth one God world without end. Amen.   

The LITANY to God the Father.  
O God the Father of Heaven, Have mercy on us.  
O God the Son, Redeemer of the world, Have mercy on us.  
O God the Holy Ghost, Have mercy on us.  
O Sacred Trinity one God, Have mercy on us.  
O Father which art in Heaven, Father of Glory, whose face the holy Angels behold continually in heaven, who hast life in thyself, Have mercy on us.  
Father, of whom are all things, who hast made us after thine own Image, and gavest us dominion over the rest of thy Creatures, Have mercy on us.  
Father of our Lord Jesus Christ, from whom all paternity is called and derived in heaven and in earth; Have mercy on us.  
Who art well pleased in thy Son, who lovest him, and hast given all things into his hands: And who by a voice from heaven didst glorify Him; Have mercy on us.  
Who so lovedst the world, that thou gavest thy only begotten Son that we should have life by him; and wouldst have thy Son take upon him the form of a Servant, to redeem us that were in bondage; Have mercy etc.  
Who by thy Son hast predestinated us into the Adoption of Sons, and hast elected us in him before the foundation of the world, that we might be holy and unspotted before thee; Have mercy on us.  
Who wouldst have us conformable to the Image of thy Son; and hast called us into Fellowship with him, and hast made us acceptable in thy beloved Son; without whom none cometh to the Son, unless thou, O Father, drawest him; Have mercy on us.  
O Father, who sendest out thy Spirit, and they are created, and thou renewest the face of the earth; who fillest the world with thy spirit, and givest it to them that ask it of thee; Have mercy on us.  
Father of lights, from whom every good and perfect gift descendeth; who hidest thy mysteries from the wise, and revealest them to little ones; Have mercy on us.  
Father of mercies, and God of all consolation, by whom all the hairs of our head are numbered, who comfortest us in all our tribulations; and hast blessed us with all spiritual blessings in heavenly places; Have mercy on us.  
Who out of thy abundant charity hast vouchsafed to make us partakers of the inheritance of thy Saints; and hast translated us into the kingdom of the Son of thy love; Have mercy on us.  
Who without accepting of persons judgest every man according to his work; Have mercy on us.  

Be merciful, and spare us O Lord.  
Be merciful, and hear us O Lord.  
Be merciful, and deliver us O Lord.   
From all evil, and from the power of Satan; Deliver us O Lord.  
From anger, hatred, and malice, from the imminent mischiefs of sin, and from everlasting death; Deliver etc.  
By thine infinite wisdom, whereby thou seest the most secret things; by thine endless power, by which out of nothing thou createdst all things; by thy infinite goodness, whereby thou filledst all things; by thy gracious providence whereby thou sweetly governest and disposest all things; and by thine eternal charity wherewith thou lovest the world; Deliver us O Lord.  
In the day of Judgement; Deliver us O Lord.  
We sinners do beseech thee to hear us, O Lord.  
That thy name may be always and every where sanctified; that thy Kingdom may come into us; that thy Will may be done in and by us in earth, as it is in heaven by the holy Angels; We beseech thee to hear us.  
That thou wouldst vouchsafe to give us this day our daily bread; to forgive us our trespasses as we forgive them that trespass against us; and to defend us under the shadow of thy wings; and lead us not into temptation; but deliver us from all evil; We beseech thee to hear us.  
That our works may so shine before men, that they may glorify thee our Father which art in heaven; We beseech thee to hear us.  
That what we faithfully ask, may effectually be obtained; We beseech thee to hear us.  
O Father, in the name of thy Son, We beseech thee to hear us.  
O Lamb of God that takest away sins, Have mercy etc.  

O Lord our Protector behold us.  
And look upon the face of thy Christ.  
Remember us, O Lord, with thy good pleasure.  
And visit us with thy Salvation.  
Convert us O Lord God of Hosts.  
Show thy face and countenance upon us; and we shall be saved.  
O Lord hear our Prayer.  
And let our cry come unto thee.   
See the Prayer Pag. 277.   

LITANIES to God the Son.  
O God the Father of heaven, Have mercy on us  
O God the Son Redeemer of the world, Have mercy on us.  
O God the Holy Ghost, Have mercy on us.  
O Sacred Trinity, one God, Have mercy on us.  
O only begotten Son of God, who art in the bosom of thy Father, the beloved Son of God, in whom the Father is well pleased; in whom the fullness of the Trinity inhabiteth bodily; Have mercy on us.  
Arm of God, upholding all things by the word of thy power; God by whom all things were made, and without whom nothing was made; Father of the world to come; Have mercy on us.  
The splendour of eternal light, the brightness of the glory of God, and the express image of his person; whom he hath appointed Heir of all things, Have mercy on us.  
Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of peace, in whom are hid all the treasures of Wisdom and Knowledge; the way, the truth, and the life; the Sun of Justice, and bright Morningstar; Have mercy on us.  
The Alpha and Omega, the beginning and end, the first and the last; who art, who waist, and art to come; the Heir of all things; the beginning and firstborn of every creature; Have mercy on us.  
The Word made Flesh, full of grace and truth; Immanuel, our God seen on earth, and conversant with men; the Messiah; the expectation of all Nations; Have mercy on us.  
The true light, which enlightenest every man that cometh into the world; the righteous branch of God, truth sprung out of the earth; Have mercy on us.  
The great Prophet that was to come upon the earth, mighty in word and deed before God, and all the People; Have mercy on us.  
The anointed of God by the Holy Ghost, with the oil of gladness above thy fellows; Have mercy on us.  
O Son of God, who emptiedst thyself, taking upon thee the form of a servant, who wast sent to preach the Gospel to the poor; to heal the broken in heart, and to publish freedom to the captives; Have mercy on us.  
O Son of Man, meek and humble in heart, who camest to seek and save Sinners that were lost; who camest not to be ministered unto, but to minister; a man of sorrows, and acquainted with infirmities: Have mercy on us.  
O Son of God, made obedient to thy Father, even to the death of the Cross; that wast led like a sheep to the slaughter, and dumb before the shearers; the good Shepherd, that layedst down thy life for thy sheep; Have mercy on us.  
Who lovedst us, and washedst us from our sins in thy own blood; on whom was laid by thy Father the iniquities of all; Have mercy on us.  
Who truly barest our infirmities, and by whose stripes we were healed; who wast wounded for our transgressions, and broken for our offences; Have mercy on us.  
O immaculate Lamb, slain from the beginning of the world, who takest away the sins of the world; the propitiation for our sins; the author and finisher of our faith; the Mediator and Angel of the New Testament; the faithful, and true Witness; Have mercy on us.  
The Stone which the Builders refused, and yet made the head of the corner; who wast delivered for our offences, and didst rise again for our justification; who art the resurrection and the life, and the firstborn from the dead; Have mercy on us.  
Who art made unto us, by God, wisdom, justice, sanctification, and redemption; the great Shepherd and Bishop of our Souls; the Apostle of our profession, and Highpriest of good things to come; Have mercy on us.  
Our Peace, who hast made of two one Nation; who hast made us Kings and Priests to God and the Father; the Bridegroom of the Church, beloved, fair, and ruddy, chosen amongst thousands; Have mercy on us.  
Who art ascended above all Heavens, a Priest for ever after the Order of Melchisedech; an Highpriest, holy, innocent, unspotted, and separate from Sinners, one Mediator betwixt God and Men, the Man Christ Jesus; Have mercy on us.  
Who sittest at the right hand of his Majesty in the highest; at whose Name every knee doth bow, both of things in heaven, and things in earth, and things under the earth, to whom a Name is given above all Names; Have mercy etc.  
The Head of all Principalities and Powers; the Lord of Lords, and Prince over the Kings of the earth; who hast the keys of hell and death; who are constituted by God Judge of the living and the dead; Have mercy on us.  

Be merciful, and spare us O Lord.  
Be merciful, and hear us O Lord.   
From all evil, Deliver us O Lord.  
By thy eternal generation, of the Father; by thy Nativity in the fullness of time, of thy Mother the Blessed Virgin Mary; by thy most holy life and conversation, and by thy death and most bitter passion; Deliver us O Lord.  
By thy glorious resurrection, and ascension; by thy coming to judgement; by thy coeternal glory with the Father; Deliver us O Lord.  
We sinners beseech Thee to hear us, O Lord.  
That we may learn of thee, who wast meek and humble in heart; that we may deny ourselves, and take up our Cross, and follow thee; We beseech thee to hear us.  
That we lay not up treasures for ourselves on earth, but in heaven; that we may lose our lives in this world, that we may preserve them to eternal life; and fear not those that can kill the body only, but him that can throw both Body and Soul into hellfire; We sinners beseech etc.  
That we freely, and willingly take up thy easy yoke, and light burden; that with all diligence we put out to usury our talents we receive from thee, and receiving thy word into honest and good hearts, may bring forth much fruit with patience; We sinners beseech Thee etc.  
That whatsoever we would that men should do unto us, we do so unto them; that we judge none rashly, but love one another, and do good to those that hate us; We sinners beseech Thee to hear us, O Lord.  
That being uncertain of the hour of death, and thy coming to judgement, we endeavour to watch, and be always ready; that we seriously provide to give up the account of our Stewardship; We sinners beseech Thee etc.  
That persevering thro' thy grace unto the end, we may be saved; We sinners beseech Thee to hear us, O Lord.  
That ask the Father in thy name, we may be worthy to be heard according to thy promise; We sinners etc.  
O Lamb of God, that takest away the sins of the world,  
Spare us, etc. Hear us, etc. Have mercy upon us.  
Every day will we repeat thy perfections, O glorious Jesus, that every day we may grow in esteem of thee; every day will we attentively reckon over thy mercies, that every day we may still increase in thy love; We sinners beseech Thee to hear us, O Lord.  
All that we have, and are, we received from thy grace.  
All we desire, and hope, we expect in thy glory.  
O Lord hear our prayers.  
And let our supplication come unto thee.  
Let us pray.  
ALmighty God, and most merciful Saviour, the light of this world, and glory of the next, vouchsafe, we beseech thee, to illuminate our understandings, inflame our Wills, and sanctify all the faculties of our Souls, that, whilst with our lips we recite thy praises, we may inwardly, with our hearts, adore thy person, and admire thy goodness, and conform our lives to thy holy example: till at length, by frequent meditation on the bliss thou hast prepared for us hereafter, we break off our affections from all irregular adherence to this world, and place them entirely on the enjoyment of thee; who with the Father and the Holy Ghost, livest and reignest one God, world without end. Amen.  
See the other Litany and Commemorations below,   

LITANIES to God the Holy Spirit.  
O God the Father of heaven, Have mercy on us.  
O God the Son, Redeemer of the world, Have mercy on us.  
O God the Holy Ghost, Perfecter of the Elect, Have mercy on us.  
O Sacred Trinity one God, Have mercy on us.  
O Holy Spirit proceeding from the Father, and the Son; who art the intimate love, communion, and complacency, of the Father and the Son; Have mercy on us.  
Who art the finger, strength, and power of God, the omnipotent worker of what the Father decrees, and the Son, the Word of God, commands; Have mercy on us.  
O Holy Spirit, by whose inspiration the holy men of God formerly spoke; Have mercy on us.  
O Holy Spirit, by whose admirable virtue the Incarnation of our Lord was wrought in the Virgin's womb, and who descendedst in the likeness of a Dove upon our Blessed Saviour; Have mercy on us.  
O Blessed Spirit, who at Pentecost appearedst resting upon the Disciples in cloven tongues of fire, and with whom the Apostles being replenished boldly confessed, and preached our Saviour; Have mercy on us.  
O Holy Spirit, the Promise of the Father and the Son; who descendedst to abide with us, and in us, here on earth in the absence of our Lord, until his second coming; Have mercy on us.  
O Holy Spirit, who having cast out the strong one, Satan, and possessed his house, vouchsafest to inhabit in our persons, as the Son of God in our nature, and to make us thy Temples; Have mercy on us.  
O Holy Spirit, who finishest the internal work of our Salvation, by our Sanctification, as the Son of God did the external by our Redemption; Have mercy on us.  
Who descendedst to glorify our Lord, to bring to our remembrance, testify, and confirm, all his heavenly doctrine to us; Have mercy on us.  
O Holy Spirit, the Paraclete, abiding with us for ever, our Intercessor and Advocate here on earth, within us, to the Father, as the Son now is for us in heaven; Have mercy on us.  
O Holy Spirit, who art the Seed of God in us; by whom we are born again, and made new creatures, partakers of the Divine nature, and Sons of God; Have mercy on us.  
O Holy Spirit, the earnest and first fruits, and pledge of our future inheritance; the foretaste of the good word and promise of God, and of the power of Christ's Kingdom, and of the World to come; Have mercy on us.  
O Holy Spirit, the Spirit of Adoption, by whom we cry Abba Father; bearing witness to our Spirits that we are the Sons of God; and by whom we are sealed to the day of Redemption; Have mercy on us.  
O Blessed Spirit, the Seed of Immortality in our corruptible bodies, by whose virtue and power, after sown in dishonour, they shall be raised again in glory; Have mercy on us.  
O Blessed Spirit, who guidest and preservest the Church of God in all truth; illuminating its Doctors, strengthening its Martyrs; and perfecting its Saints; Have mercy etc.  
O Holy Spirit, the bond of the mystical union between Christ our Head, and us his Members; and between all the fellow-members, making them all of one heart, and one soul, as being all actuated by one and the same Spirit; Have mercy on us.  
O Holy Spirit, who enlightenest, and leadest us into all truth; by whom the Charity of God is poured forth in our hearts, who writest the laws of God within us; and inclinest our wills, not out of servile fear, but love and choice, to obey his commands; Have mercy on us.  
O Holy Spirit, who helpest our infirmities, we not knowing what to pray for as we ought; and makest intercession for us with groans that cannot be uttered; Have mercy on us.  
O Holy Spirit, who knowest all the hidden things of God, and makest intercession according to his will, and he that searcheth the hearts knoweth there the mind of the Spirit; Have mercy on us.  
O Holy Spirit, who revealest the mysteries of Religion; the secrets of men's hearts; and things to come; Have mercy on us.  
O Holy Spirit, the Comforter in all afflictions and sufferings, giving ability to bear them, internal peace, and spiritual joy in them; and who art the author of a constant lively hope, and confidence in God; Have mercy on us.  
O Holy Spirit, who distributest and dividest thy gifts and graces variously to every one according to thy good pleasure; Have mercy on us.  
The Spirit of wisdom, and understanding; the Spirit of knowledge, and truth; the Spirit of counsel, and fortitude; Have mercy on us.  
The Spirit of sobriety, chastity, and temperance; the Spirit of modesty, patience, and prayer; Have mercy on us.  
The Spirit of humility, benignity, and meekness; the Spirit of compunction, sanctification, and the fear of God; the Spirit of peace, and love; Have mercy on us.  
O Holy Spirit, the discerner of the thoughts and intentions of the heart, and reproving the World of sin, of justice, and of judgement; Have mercy on us.  

Be merciful, and spare us, O Holy Spirit.  
Be merciful, and hear us, O Holy Spirit.   
From all temptations, and deceits of the Devil, from all sin, and every evil Spirit; Deliver us, O Holy Spirit.  
From all filthiness and uncleanness of soul and body; from the Spirit of fornication; from the Spirit of anger, strife, contention, and envy, and all uncharitableness; Deliver us, O holy Spirit.  
From all presumption and despair; from opposing the known truth; from hardness of heart, and final impenitency; Deliver us, O holy Spirit.  
By thy eternal procession from the Father, and the Son; by the miraculous conception of the Son of God by thy operation; by thy descent upon our Saviour at his Baptism; and by thy sitting upon his Apostles; Deliver us, O holy Spirit.  
In the day of Judgement; Deliver us, O holy Spirit.  
We Sinners beseech Thee to hear us, O holy Spirit.  
That thou wouldst spare us.  
That thou wouldst keep us from blaspheming thee O Holy Ghost, and from doing any contumely to the Spirit of Grace; We sinners beseech Thee etc.  
That we may never quench, grieve, or neglect this Holy Spirit, but may prepare our hearts for thy holy inspirations, and may diligently hearken to, discover, and obey thy godly motions, which lead us to all perfection; We sinners beseech Thee etc.  
That, remembering how we are the Temples of the Holy Ghost, we may take heed of violating them; and that, as we live by the Spirit, we may walk in the Spirit, and fulfil no more the lusts of the flesh, but by the Spirit mortify the deeds thereof; so that sowing in the Spirit, we may of the Spirit reap life eternal; We sinners beseech Thee etc.  
That thou wouldst vouchsafe to stir up and cherish in us poverty of Spirit; and enkindle in us a hunger, and thirst after Justice; that we may be peaceable, and worthy to be called the Sons of God; We sinners beseech Thee etc.  
That thou wouldst infuse into us perfect charity and mercy; and that we may constantly and manfully endure persecution for Justice sake; We sinners beseech Thee etc.  
That thou wouldst vouchasafe us to continue unto the end in faith, hope, and charity; and that we may be careful to keep the unity of the Spirit, that is in all thy servants, in the bond of peace; We sinners beseech Thee etc.  

O Lamb of God that takest away the sins of the world.  
Pour on us the holy Spirit.  
O Lamb of God that takest away the sins of the world.  
Send us the promised Spirit from the Father.  
O Lamb of God that takest away the sins of the world.  
Grant us the Spirit of Peace.   
Our Father which art Heaven, etc.  

Create in us clean hearts, O God:  
And renew right Spirits in our Bowels.  
Cast us not away from thy face, O Lord:  
And take not thy holy Spirit from us.  
Restore unto us the joy of thy Salvation:  
And confirm us with thy principal Spirit.  
The Grace of thy Holy Spirit,  
Enlighten our senses and hearts.  
O Lord hear our Prayers.  
And let our cry come unto thee.   
Let us pray.  
O Holy Ghost the Comforter, we commend to thee our souls and bodies, the beginning and the end of our lives; give us grace to be hearty sorry for our sins, for the love of God; and to do true penance for them that we may be perfectly purified from them before we depart hence out of this mortal body. Of ourselves, O Lord, we are corrupt, and blind in our affections, and desires; if we rely on our own judgements, easily seduced into error, easily overcome by temptation. Wherefore to thee, O Holy Spirit, we wholly offer and commit the guidance of our Souls; defend and keep us thy servants from all evil; teach and illuminate our minds; strengthen our weak Spirits against inordinate pusillanimity and superfluous scruples of conscience; and keep us humble, that we fall not into presumption. Give us a right faith, unmovable hope, and perfect charity; that we may sweetly delight in thee, and  fulfil thy will and pleasure, who livest and reignest with the Father and Son, one God world without end. Amen.  
O Eternal God, who didst send thy Holy Spirit upon thy Church, and didst promise that he should abide with it for ever, let the same Spirit lead us to all truth, defend us from all sin, every us with his gifts, refresh us with his comforts, and rule in our hearts for ever. And grant, O bountiful Lord, the Donor of every good and perfect gift, that we may prepare our hearts for his holy inspirations, may diligently hearken to, clearly discover, believe, and obey his godly motions; may never quench, never grieve, this Holy Spirit: but living in him, may by him be sealed to the day of redemption: through the merits of Jesus Christ our Lord, who liveth and reigneth world without end. Amen.  
O Blessed Spirit, the Almighty Paraclete, the communication, bond, and union of the Father and Son, the conduit conveying to us all that we receive from the Father and the Son. The dear pledge and token of our absent Lord until his blessed return, by whose power all things are enlivened which do truly live; and whose delight is to reside and converse in the hearts of the simple, which thou vouchsafest to consecrate as Temples to thyself. Come gracious Spirit, have mercy upon us, descend from heaven into our hearts waiting for thy comfort; and so fit us for thine own self, that through the multitude of thy compassions our meanness may be accepted of thy greatness, and our weakness of thy strength. Sanctify the temples of our bodies, and consecrate them for thy own habitation. Make glad with thy presence our Souls that long after thee; make ready a mansion fit for thyself; adorn thy bride-chamber, furnish thy resting place with the variety of thy own gifts and graces; drive out from thence whatsoever is old and fading, renew in us thy own workmanship, with beauty incorruptible for ever; convey into us heavenly light, heat and motion, that having tasted of the heavenly gift, and the powers of the world to come; we never be seduced by our own, or any evil Spirit, but inspired continually and lead by thee, may be ready to every good work, and relish those things which are hidden from the world. Purify our minds by thy holy inspirations, exhilarate them when sad with thy chaste and innocent joys; lead them, when going astray, into all truth; inflame them when cold with the fire of thy charity; and unite them when disagreeing by thy bond of peace. Finally be thou the tye, whereby we may love the Father and the Son, and the sweet fruition unto us of the Father and the Son; with whom we worship, and adore thee in the unity of the same Godhead for ever and ever. Amen.   

LITANIES of the Eucharist.  
O God the Father of heaven, Have mercy on us.  
O God the Son, Redeemer of the world, Have etc.  
O God the Holy Ghost, proceeding from the Father and the Son, Have mercy on us.  
O Sacred Trinity one God, Have mercy on us.  
O Father, who openest thy hand, and fillest with thy blessing every living thing; Father, to whom the eyes of all things look up, and thou givest them their meat in due season; Have mercy on us.  
Who feddest Abraham, the Father of the Faithful, with bread and wine, by the hand of Melchisedech thy Priest; Have mercy on us.  
Who appointedst to the Israelites the Paschal Lamb, in remembrance of their deliverance from bondage under Pharaoh; Have mercy on us.  
Who feddest them travelling thro' the wilderness with Manna from heaven, the food of Angels, and didst also severely punish them loathing that Manna; Have mercy on us.  
O Father, who hast given us thy only begotten Son, the true Bread from heaven; Have mercy on us.  
Jesus, that heavenly Bread, who descendedst from heaven, and givest life unto the world, the Word made flesh and inhabiting in us; Have mercy on us.  
Jesus, who bestowedst thyself upon us at thy birth for our Brother, at thy table for food, at thy death for our ransom, and at last in thy kingdom for our reward; Have mercy on us.  
Jesus, who pitying the multitude not having what to eat, didst miraculously multiply the five loaves for many thousands; Have mercy on us.  
Jesus, who invitest all that labour and are heavy burdened to come unto thee, that thou may'st refresh them; Have mercy on us.  
Jesus, who at thy departure out of this world unto the Father, left us a lasting monument of thy love in the Sacrament of the Eucharist; Have mercy on us.  
Jesus, who institutedst this Sacrament for a daily Sacrifice and pure Oblation of thyself unto God thy Father, unto the end of the world; Have mercy on us.  
O spotless Lamb of God, that wast slain from the beginning of the world; Have mercy on us.  
O Living Bread, born in Bethlehem, the House of Bread, who gavest thy own flesh for the life of the world; Have mercy on us.  
Jesus, the true food, which lasteth to eternal life, to whom whosoever cometh shall never hunger, and in whom whosoever believeth, shall never thirst; Have mercy on us.  
Jesus, whose flesh and blood whoso eateth and drinketh shall never die, but hath life eternal, and dwelleth in thee, and thou in him; and thou wilt raise him up at the last day; Have mercy on us.  
Jesus, who in this blessed Sacrament givest us our daily bread, and the cup of blessing; our Viaticum, in the house of death; and who hast prepared a table in my sight against all that trouble us; Have mercy on us.  
Jesus, the tree of Life planted in the midst of Paradise, whose fruit gives Immortality to those that eat it; Have mercy on us.  
Jesus, the Paschal Lamb without spot, eaten in remembrance of our deliverance from the bondage of Satan; Have mercy on us.  
Jesus, the heavenly Manna, that containest all sweetness, food of Angels, and bread of Pilgrims; eaten by us in the wilderness of this world, whilst we travel towards the heavenly Canaan; Have mercy on us.  
Jesus, the true Vine, which makest fruitful, and nourishest with thy heavenly juice every branch abiding in thee; Have mercy on us.  
Jesus, the mystical Pelican, who feedest thy young ones with the blood of thy own breast; the good Samaritan, who pourest celestial wine and oil into our wounds; Have mercy on us.  
Jesus, an High Priest for ever after the Order of Melchisedech; who offerest unto us bread and wine, even thy own self; Have mercy on us.  
Jesus, the good Shepherd, who feedest thy sheep with thy flesh and blood; Have mercy on us.  Be merciful, O Jesus, and spare us. 
From receiving thy body, and blood unworthily, and to condemnation; from all neglect in coming to thy living table; from all profane irreverence and negligence, whilst we draw near to thine Altar; Be merciful, O Jesus, and spare us.  
From hungering and thirsting after earthly things; from all sin; and from everlasting death; Be merciful, O Jesus, and spare us.  
By that exceeding great purity and innocence, thou requirest in all them that approach this Sacrament, signified by thy washing thy Disciples feet; Be merciful, O Jesus, etc.  
By that inflamed charity, wherewith thou institutedst that Divine Sacrament; Be merciful, O Jesus, and spare us.  
By thy Body broken for us on the Cross, and bestowed on us in this Sacrament; Be merciful, O Jesus, and spare us.  
In the day of Judgement; Deliver us O Lord.  
We sinners beseech Thee to hear us, O Lord.  
That we may never waver in our faith, and belief of the words of thy mouth, who art truth itself, and an omnipotent God, with whom every word is possible; We sinners beseech Thee to hear us, O Lord.  
That, we may with all thankfulness adore thee in this blessed Sacrament, and worthily commemorate thy Passion, so full of charity, and that our faith, devotion, and reverence thereto may daily be increased; We sinners etc.  
That through a true confession of all our sins thou wouldst bring us to a more frequent receiving hereof, so that at length, as the Hart pants after the rivers of waters, our souls may thirst after thee the living God, present in this venerable Sacrament; We beseech thee to hear us.  
That thou would vouchsafe to turn in unto us miserable sinners, to heal our souls which are sick unto death, that by this celestial bread, they may be sustained, and satisfied with the fullness of thy house, and inebriated with the rivers of thy bounty; We sinners bessech Thee etc.  
That in the strength of this food we may walk through this Wilderness to thy holy Mountain; We sinners etc.  
That thou wouldst wash us throughly from the filth of our sins, when we desire to partake of thine Altar; so that we may approach thereto with longing and gladness, and not without a Wedding-garment; We sinners etc.  
That at the hour of our death thou wouldst comfort and arm us with this heavenly Viaticum; We sinners etc.  
That we may receive thee into our hearts with love and fear, that thereby we may be made worthy to obtain pardon and forgiveness of all our sins; We sinners etc.  
That the receiving thy Body and Blood, may not be to us to judgement and condemnation, but to life and salvation; and that worthily receiving thy Body and Blood we hunger nor thirst any more, nor die eternally; We sinners beseech Thee to hear us, O Lord.  
That through the worthy participation of thy Body and Blood, thou in us, and we in thee, may abide for ever: and that as many as eat of this Bread, may be made one in peace and love of our Lord Jesus Christ; We sinners beseech Thee to hear us, O Lord.  
That in innocence we may compass thine Altar, O Lord, and together with thy unspotted Sacrifice offer up ourselves a living, holy and acceptable Sacrifice to God; We sinners beseech Thee to hear us, O Lord.  
That whom we believe to be in this holy Mystery really present, though veiled under the external elements, we may behold at length with open face in everlasting glory; We sinners beseech Thee to hear us, O Lord.  
Son of God, who takest away the sins of the world.  
Hear us good Lord.  
O Lamb of God, that takest away the sins of the world.  
Have mercy on us.  
He gave us food from heaven.  
Man did eat Angels Bread.  
Our Father which art Heaven, etc.  
O Lord hear our Prayers:  
And let our cry come unto thee.  
Let us pray.  
WE adore thee, O Lord Jesus, with a true and lively faith in the Sacrament of the Altar, with thy body and soul, thy flesh and blood, by the ineffable power of thy wisdom and goodness really present: who, at thy departure out of this world to the Father, left us this Sacrament as a pledge of thy love; that by a new and admirable way thou mightst still remain with us, whose delight is to be with the Sons of men. Cleanse our souls, we beseech thee, from all our sins, and infirmities; and feed them with the crumbs which fall from thy table, that we may be filled with the marrow and fatness of thy heavenly blessings: Come unto us, dear Saviour, and heal our sinful souls; feed the hungry, and refresh the weak. Deliver us from all evil; make us always adhere to thy commandments; and never suffer us to be separated from thee: Who livest and reignest one God world without end. Amen.  
O God, who in this admirable Sacrament hast left us a memorial of thy Passion; grant us, we beseech thee, so worthily to reverence the sacred mysteries of thy Body and Blood, that we may daily find in us the fruit of thy Redemption: Who livest and reignest in the unity of the Holy Ghost one God world without end. Amen.  
WE adore thee, O Saviour of our Souls, eternal word of the Father; true Sacrifice offered for the sins of the whole world. O most precious treasure replenished with all delight, the resting place of pure and clean hearts. O Angelical viand! O Celestial bread! O Eternal word of the Father, which art for us made flesh, and yet remainest God in the self same person. We confess Thee most undoubtedly true God and Man, consecrated in a most miraculous manner on our Altars, to be there given to us, and offered to thy Father for us. Thou art the assured hope and only Salvation of sinners. Thou art the Sovereign restorative of those that languish, and the inexhaustible treasure of the poor distressed Pilgrims. Hallowed be thy name, O most sweet Saviour Jesus Christ; may all thy Creatures sing forth praises and thanksgivings unto thee, for the love wherewith thou tenderest our welfare by descending from heaven, and offering up thy pure and innocent Body on the Cross for our Redemption. Hallowed be thy name, most blessed Jesus, that after thy Resurrection and Ascension, since thou wast to ascend into heaven, there to sit at the right hand of the Father, thou vouchsafest to leave us the self same immortal Body as a memorial of thy departure, and a pledge of thy infinite love thou bearest us. O Lamb of God that takest away the sins of the world, have mercy on us, and grant us thy peace; refresh our Souls with this spiritual and heavenly food, and comfort us continually with thy graces, that neither in life nor death we may departed from thee, nor be deprived at any time of thy celestial benedictions, who livest and reignest with the Father and the Holy Ghost in all Eternity. Amen.  
O Most loving Father, who sparedst not thy own Son, but deliveredst him to death for us all, who if we ask thee Bread will not give us a Stone, or for an Egg a Scorpion; Behold we offer up unto thee Eternal Father this Lamb thy only Son, and the infinite merits of his Sacrifice performed on the Cross; and beseech thee to give us this day our daily bread, bread for the body, and all necessaries for this present life, whereby we may be the better enabled to serve thee; but especially the bread of our Souls, the gifts and graces of thy Holy Spirit, and whatsoever is necessary to strengthen them, lest we faint in the way that we are walking in toward our heavenly country, where we shall be abundantly satisfied with the pleasures of thy heavenly table; who livest and reignest with the Son, and the Holy Ghost, one God for ever and ever. Amen.  
O Most bountiful Father, who givest us from heaven the corn of thine Elect, and bread of Life; who hast sowed them on earth, and laid them up in the Granary of thy Church, for the feeding of thy children: Grant us frequently to be refreshed with this bread, yea spiritually at least to receive it daily, which is so useful for us every day; and that we may be sustained by this heavenly Viaticum in this our Pilgrimage, that in the strength of that food we may travel on to the Mount of God, by the power of our Lord Jesus Christ. Amen.  
O Father of Mercies, and God of all Consolation; who, in the abundance of thy infinite Charity, hath given us thy only begotten Son; that, whosoever believes in Him may not perish, but inherit eternal Life; and, that our necessities may be relieved out of the immense treasure of his Merits: Behold me a wretched Sinner, though called by thy mercy into the Society of your Son, now also partaking of his Body and Blood, and therefore at this instant embracing him in my Breast, and possessing him as my very self and what's intimately united to me.  
And, as such, in union of that love, wherewith heretofore He gave himself for us on the Altar of the Cross, and now communicates himself to us in the Sacrament of the Altar, I offer Him to thee, with all his merits and virtues to thine everlasting praise and glory, that thou may'st be perfectly pleased in him; and that we, who by no action of our own can, by the merits and patronage of thy most beloved Son may, be completely acceptable to thee.  
I present thee, O Holy Father, with that entire Charity, Religion, Humility, Meekness, Poverty, Patience, and with all other Graces, wherein He excelled, that whatsoever I want (and what do I not want?) may be thro' these supplied.  
And, since I am unable to return fit thanks for the Favours conferred upon me, I bring thee all the Praises, which He offered whilst he conversed here visibly amongst men, and which he now tenders thee in glory.  
But, whereas I can never satisfy for the Guilts, nor discharge the Debts, contracted by me; in lieu thereof, I present thee all his labours, fastings, watch, weariness, devotions and every thing, in fine, He hath done or suffered from the minute of his Conception in the Womb, to that of his expiring on the Cross: the distresses, dolours, and torments of his Passion; the Blood spilt, the Wounds received, and the Death endured, for me.  
Lo! This is the Treasure, most compassionate Father, wherein I repose my whole hope and heart. These are the Riches that must compound for what I own thee.  
O pious Father regard the face of thy Christ, and seeing thy beloved Son, in whom thou hast been always well pleased, is now intimately mine, I humbly entreat thee to respect me too with the eyes of your mercy. I approach you under his protection and defence, under the shadow of his merits do I address unto you; that, you reflecting chief on him, may behold me, his slave and properly, with a benign and clement aspect.  
Permit not, I beseech you, the Soul to perish, which so often hath, in itself, entertained your Son, sent into the world to seek and save what had been lost. Grant me this thro' your infinite mercy. Amen.   

LITANIES of the Life and Death of our Saviour Jesus Christ.  
O God the Father of heaven, Have mercy on us.  
O God the Son, Redeemer of the world, Have etc.  
O God the Holy Ghost, Have mercy on us.  
Jesus, the desired of all nations, who, when thou wast equal with God, emptiedst thyself, taking upon Thee the form of Man, and descendedst from heaven not to do thy own will, but the will of thy Father; Have mercy on us.  
Jesus, that tookest upon thee the form of a Servant, despised, and rejected of men; a man of sorrows, and acquainted with grief; Have mercy on us.  
Jesus, conceived by the Holy Ghost; and born of the Virgin Mary; Have mercy on us.  
Jesus, that wast laid in a Manger, because there was no room for thee in the Inn; manifested there to the Shepherds watching their flocks; and worshipped by the Wisemen; Have mercy on us.  
Jesus, sought for by Herod to slay thee; and who an Infant, and in great danger of thy life, didst fly out of thine own Country, and waste carried into Egypt; Have mercy etc.  
Jesus, the Wisdom of God, subject to thy Parents; who, when twelve years old, wast found in the Temple disputing with the Doctors, and intent about thy Father's business; Have mercy on us.  
Jesus, who, that thou mightest fulfil all Justice, wast circumcised; and afterward baptised by John; Have mercy on us.  
Jesus, who livedst forty days in the Wilderness in Fasting and Prayer; who wast there tempted of the Devil, and thrice overcamest the Enemy of Mankind; and after the temptation ministered unto by Angels; Have mercy etc.  
Jesus, who chusedst for thy Disciples mean and poor men; who goest thro' Cities and Towns preaching the Kingdom of God: who passedst on, doing good and healing all; by whose bounty the blind saw, the lame walked, the lepers were cleansed, the dead raised, and the poor received the Gospel; Have mercy on us.  
Jesus, who travelledst on foot thro' heat and cold, hungry and thirsty, and hadst not where to lay thy head; Have mercy on us.  
Jesus, who rising very early, wentest into a desert place to pray; who goest out into the mountain, and there continuedst all night in Prayer; Have mercy on us.  
Jesus, meek and humble in heart, patiented and obedient, benign and merciful, chaste and holy, who knewest not sin, nor was guile found in thy mouth: who, when thou wast reviled, reviledst not again; and when thou suffered'st threatenedst not; Have mercy on us.  
Jesus, who out of compassion weptst over Jerusalem; most meek King, just and a Saviour; poor and riding upon an Ass; Have mercy on us.  
Jesus, whom the zeal of thy Father's house had eaten up, who dravest the buyers and sellers out of the Temple; Have mercy on us.  
Jesus, who to give us an Example didst stoop down, and wash thy Disciples feet; Have mercy on us.  
Jesus, who gavest us thy Body for food, and thy Blood for drink; Have mercy on us.  
Jesus, who layedst prostrate at thy Prayer in the garden; and in thine Agony waste covered all over with a bloody sweat, and waste comforted by an Angel; Have mercy etc.  
Jesus, who wast betrayed with a Kiss by thy Disciple Judas, and sold for thirty pieces of Silver; Have mercy etc.  
Jesus, who healedst Malchus' Ear, and forbadest Peter the use of the Sword; and, when thine enemies fell back upon the ground raisedst them up, and yieldest thyself freely to be bound; Have mercy on us.  
Jesus, who wast forsaken by all thy Disciples; and denied thrice by Peter, the chief of them; Have mercy etc.  
Jesus, who wast falsely accused before Annas and Caiphas, and struck on the face before the Judge; and who suffered'st such contradiction of sinners against thee; Have mercy etc.  
Jesus, who wast blindfolded, bound, spit upon and buffeted, hated without a cause; who gavest thy back to the smiters, and thy cheeks to them that plucked off the hair, and hidst not thy face from shame and spitting; Have mercy on us.  
Jesus, who wast bound by thine own people, the Jews; delivered unto Pilate; despised and mocked by Herod; and given up by Pilate to the will of the Jews; Have mercy on us.  
Jesus, who wast whipped at the Pillar; crowned with Thorns; strucken with a Reed; Have mercy on us.  
Jesus, condemned to a most shameful death, and led as a sheep to the slaughter, dumb, and not opening thy mouth; Have mercy on us.  
Jesus, who faintedst under the burden of thy Cross; and in thy great thirst hadst wine mingled with myrrh, and gall and vinegar given thee to drink; Have mercy on us.  
Jesus, who wast stripped of thy ; and with nails fastened naked on the Cross; Have mercy on us.  
Jesus, who wast reckoned with trangressors, and crucified betwixt two Thiefs; made the scorn of men, and blasphemed by those that passed by; derided by the Jews, mocked by the Soldiers, and reviled by the Malefactors; Have mercy on us.  
Jesus, who prayedst to thy Father for thine enemies, and freely promisedst Paradise to the penitent Thief; Have mercy on us.  
Jesus, who offeredst up prayers and supplications to God the Father, with strong cries and tears, saying; My God, my God, why hast thou forsaken me! Have mercy on us.  
Jesus, who dying, commendest thy Spirit into the hands of thy Father; who wast obedient to death, even the death of the Cross; Have mercy on us.  
Jesus, out of whose side, pierced with a Spear, came water and blood; Have mercy on us.  
Jesus, the good Shepherd, who laidest down thy life for thy sheep; who lovedst us, and washedst us from our sins in thine own blood; Have mercy on us.  
Jesus, who wast not left in Hell, neither did thy flesh see corruption; who wast raised from the grave, the bonds thereof being loosed, for that it was impossible for thee to be holden with them; Have mercy on us.  
Jesus, who art ascended into heaven, and seated at the right hand of God; crowned with glory and honour; King of Kings, and Lord of Lords; Have mercy on us.  
Jesus, who hast prepared a place for us in thy Father's house; who art our Advocate with the Father; who sent'st the Holy Ghost the Paraclete upon thy Apostles; Have mercy on us.  
Jesus, who shalt come to judge the living and the dead; who shalt send the reprobate into everlasting fire, and upon the elect shalt bestow the kingdom prepared for them; Have mercy on us.  Be merciful, and spare us, O Jesus. 
From all evil, from the snares of the devil, and from a sudden death; Be merciful, and spare us, O Jesus.  
From anger, hatred, and malice, and all uncharitableness, and from eternal death; Spare us, O Jesus.  
By the mystery of thy holy Incarnation, by thy Nativity, and Circumcision; by the imposition of thy holy Name Jesus; Be merciful, and spare us, O Jesus.  
By thy Baptism, Fasting, and Temptation, by thy labours, and watch; Be merciful, and spare us, O Jesus.  
By thine agony, and bloody sweat; by thy buffeting and scourging; by thy crown of thorns, and purple garments; by thy cruel mockings, and reeden sceptre; Be merciful, and spare us, O Jesus.  
By thy Cross and Passion; by thy five sacred wounds; by thy Death and Burial; Spare us, O Jesus.  
By thy glorious Resurrection, and by thine admirable Ascension, and by the sending of the Holy Ghost; Be merciful, and spare us, O Jesus.  
In the day of Judgement; Spare us, O Jesus.  
We Sinners beseech Thee to hear us, O Jesus.  
That looking to the pattern of thy most admirable life which thou hast left us, we may follow thy footsteps; that we may be holy as thou wert holy, that, when thou shalt appear, we may be made like unto thee; We sinners beseech Thee to hear us.  
That following thee, we may not walk in darkness: and that we may think the same things that are in Christ Jesus; We sinners beseech Thee to hear us.  
That we may learn of thee who wast meek and humble in heart; that looking up to thee, the author and finisher of our Faith, who for the joy that was set before thee enduredst the Cross, despising the shame, and art now set down at the right hand of the throne of God, we be not wearied, or faint in our minds; We sinners beseech etc.  
That we may desire to know nothing but Jesus crucified; that we may take up our Cross daily, and follow thee; that we may crucify the flesh, and the lusts, and desires thereof; We sinners beseech Thee to hear us.  
That thy blood may cleanse us from dead works to serve the living Lord; that, dying to sin, and being buried with thee, we may henceforth walk with thee in newness of life; We sinners beseech Thee to hear us.  
That, being purged from dead works, we never crucify to ourselves the Son of God afresh, and put him to an open shame; We sinners beseech Thee to hear us.  
That, being bought with an inestimable price, we may glorify God in our bodies; and, as we have been partakers of thy sufferings, so we may be of thy consolations; We sinners beseech Thee to hear us.  
That we may know thee, and the power of thy resurrection, and the fellowship of thy sufferings, being made conformable unto thy death, if by any means we may attain unto the resurrection of the dead; We sinners etc.  
That we may count all things loss for the excellency of the knowledge of Christ Jesus our Lord, for whom we may suffer the loss of all things, and count them but dung, that we may gain Christ; We sinners beseech Thee to hear us.  
That our conversation may be in heaven, from whence we look for our Saviour, our Lord Jesus Christ, who shall change our vile bodies, that they may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself; We sinners beseech Thee to hear us.  
O Lamb of God that takest away the sins of the world;  
Spare us, good Jesus.  
O Lamb of God that takest &c.  
Hear us, good Jesus.  
O Lamb of God that takest etc.  
Have mercy upon us.  
Our Father which art in Heaven, etc.  

A Collect.  
O Lord Jesus, we beseech thee by that love wherewith thou lovedst thine own unto the end; by that bloody sweat and agony which thou suffered'st in the Garden; and by the injuries and sorrows which thou feltst, by being betrayed and sold by thine own Disciple, and bound and led away by the Jews; absolve us from the bonds of our sins, and bind our Souls to thee by the strongest cords of love, which can never be loosed O dear Saviour, who wast whipped with Rods, and crowned with Thorns, grant unto us thy servants, that we subduing our bodies with voluntary chastisements, may be made worthy members under such an Head. And thou O dearest Lord, who by thy death hast breathed into dying man, whom thou at first createdst, a new breath of life, vouchsafe we beseech thee, that we who owed our whole selves to thee for our Creation, and again own all we are to thee for our Redemption, may no longer now live to ourselves, but unto thee who diedst for us. To whom with the Father, the Son, and the Holy Ghost, be ascribed all Praise and Glory for ever and ever. Amen.    

LITANIES of the Blessed Virgin.  
O God the Father of Heaven, Have mercy on us.  
O God the Son Redeemer of the World, Have etc.  
O God the Holy Ghost, Have mercy on us.  
O Holy Trinity one God, Have mercy on us.  
O Holy Mary, the chosen and beloved Daughter of the Eternal Father; Pray for us.  
Holy Mary, the Daughter of David, Aaron's budding Rod, Virgin of Virgins, the Garden enclosed, the Fountain sealed, the flaming Bush unconsumed; Pray for us.  
Holy Mary, Mother of God; Mother of the Word made flesh; who broughtest the Son of Justice into the world, to them that sat in darkness; Pray for us.  
Holy Mary, Spouse of the Holy Ghost, and overshadowed by him; the Woman clothed with the Sun; the Tabernacle of the Sacred Trinity; Pray for us.  
Holy Mary, ordained from all eternity; promised to the Fathers; prefigured in mystical types; and foretold by the Oracles of the Prophets; who keptst inviolably the Vow of thy Virginity; Pray for us.  
Holy Mary, full of Grace, blessed amongst Women, whose great Humility the most High had respect unto, professing thyself the Handmaid of the Lord in all obedience, whom all generations call Blessed; Pray for us.  
Holy Mary, whose voice made St. John Baptist leap in his Mother's Womb; who, when being found great with Child, barest patiently the purpose of putting thee away; Pray for us.  
Holy Mary, a Virgin conceiving and bringing forth a Son Immanuel; who in one receivedst many Sons; and thereby waste made the Mother of us all; Pray for us.  
Holy Mary, that was turned out of the Inn, and laidst the Saviour of the world in a Manger; Pray for us.  
Holy Mary, who at the Circumcision of thy only Son gavedst him that sweet and amiable Name JESUS; Pray for us.  
Holy Mary, who most thankfully presentedst in the Temple, that ever Blessed Jesus as a most precious Oblation to God his Father; Pray for us.  
Holy Mary, that fled'st into Egypt with thy newborn Babe, and thy Husband St. Joseph; Pray for us.  
Holy Mary, who soughtst thy lost Son three days sorrowing, and with great joy foundst him in the Temple so early employed in his Father's business; Pray for us.  
Holy Mary, who laidst up in thy heart all thou heardst spoken of thy Son; Pray for us.  
Holy Mary, whose life was entirely dedicated to the constant serving of Jesus, with the tenderness of a Mother, the duty of a Handmaid, and religion of a Votary; Pray etc.  
Holy Mary, whose Soul was pierced as with a Sword at the crucifying of thy Son; Pray for us.  
We beseech thee, By thy eternal Election to be the Mother of God; Pray for us.  
By the sweetness of thy love, whereby thou embracedst thy Infant Son, and suckledst him with thy Virgin Breasts; Pray for us.  
By the joy of the Angels rejoicing at the Nativity of thy Son; Pray for us.  
By the affections of love, joy, gratitude, admiration, and praise, which thou conceivedst at the beholding of so many Miracles wrought by him; Pray for us.  
By all the hardships, fears, troubles, and discommodities, which thou didst undergo at Bethlehem, in thy flight into Egypt, and return from thence to Nazareth; Pray for us.  
By the sorrow of a heart of a Mother, wherewith thou followedst thy Son going to Mount Calvary: by the Sword of most bitter sorrow, which pierced thy Soul, standing by the Cross of thy Son; Pray for us.  
By that joy conceived at the Resurrection of thy Son; and which now thou enjoyest for ever; Pray for us We beseech Thee.  
That thou wouldst vouchsafe to commend and reconcile us to thy Son; Pray for us We &c.  
That thou wouldst help, comfort, and protect us like tender Sons, with thy Motherly and most prevalent Intercessions; Pray for us We &c.  
That in all our necessities and straits, especially at the hour of our deaths, thou wouldst obtain for us the clemency of thy Son; Pray for us We &c.  
O Son of the B. Virgin, which takest away the sins etc.  
Have mercy on us.  
O Lamb of God, that takest away the sins of the world:  
Have mercy on us.  
O Lamb of God, that takest etc.  
Have mercy on us.  
Our Father, etc.  
Hail MARY, full of Grace, etc.  
Blessed is the Womb that bore thee, and the Breasts that gave thee suck.  
Blessed are they that hear thy Word, and faithfully in their lives observe it.  
O Lord hear our Prayers.  
And let our supplications come unto thee.  
MY Soul doth magnify the Lord, and my Spirit rejoiceth in God my Saviour.  
Because he hath regarded the humility of his handmaid.  
Holy Virgin, all generations shall call thee Blessed.  
For he that is mighty hath done to thee great things, and holy is his Name.  
And his mercy is on them that fear him throughout all generations.  
He hath showed strength in his arm, he hath scattered the proud in the imaginations of their hearts.  
He hath put down the mighty from their seats, and exalted the humble.  
He hath filled the hungry with good things, and the rich he hath sent empty away.  
He hath helped his servant Israel in remembrance of his mercy.  
As he spoke to their Fathers, Abraham, and to his seed for ever.  
Let us pray.  
DEfend, O Lord, with the protection of peace thy servants trusting in the merits of Jesus, and the patronage of the Blessed Virgin his Mother; and keep us from all our enemies, and from all dangers: Through Jesus Christ our Lord. Amen.  
GRant to thy servants, O Lord, to enjoy continual health of body and mind, and that by the glorious intercession of the Blessed Virgin Mary we may be delivered from present sorrows, and obtain eternal felicity, thro' Jesus Christ our Lord. Amen.  
ALmighty God, and most merciful Father, who gavest thy only begotten Son to be born of an humble Virgin, that we might be advanced to the adoption of thy children, favourably regard the imperfect Prayers of thy servants, which we here present unto thee by the efficacious intercession of the blessed Virgin Mary, and grant that as her Purity is exalted by thee to the highest degree of glory, so her Charity may obtain for us the especial assistance of thy grace through Jesus Christ our Lord. Amen.  
O Almighty Eternal God, who didst so prepare the Body and Soul of the glorious Virgin Mary, by the eo-operation of the Holy Ghost, that it became a worthy habitation for thy Son. Grant that, in whose commemoration we rejoice, by her pious and prevalent intercession we may be delivered, both from present evils, and everlasting death, thro' Jesus Christ our Lord and Saviour. Amen.   

LITANIES of the Holy Angels.  
O God the Father of Heaven, Have mercy on us.  
O God the Son, Redeemer of the World, Have etc.  
O God the Holy Ghost, proceeding from the Father and the Son, Have mercy on us.  
Holy Mary, Mother of God, and Queen of Angels, Pray for us.  
Holy Angels, who standing before the high and mighty Throne of God sing continually Holy, Holy, Holy, Pray for us.  
Holy Angels, who always behold the face of God in Heaven, and serve before his Throne, and who always obey his word, and do his will; Pray for us.  
Holy Angels, who have committed to you from God the care and custody of Man; ministering Spirits, sent forth to minister to them who shall be heirs of Salvation; Pray for us.  
Holy Angels, Governors of Provinces; Protectors of Kingdoms; Defenders of the Church; Conservators of the Elect; Pray for us.  
Holy Angels, carrying up the prayers and services of men to God; and bringing down God's blessings unto men; Pray for us.  
Holy Angels, that excel in strength, restraining the power of evil Spirits, and malice of wicked men; Pray for us.  
Holy Angels, that rejoice in the Conversion of any one Sinner that doth penance; Pray for us.  
St. Michael, Prince of the heavenly Host, who castedst out of heaven the Dragon with his Apostate Angels; mighty Prince, who always standest to help the people of God; Pray for us.  
St. Michael, the Receiver of the Souls of the faithful, and Conductor of them into Paradise; Pray for us.  
St. Gabriel, who revealedst to Daniel the sacred Visions; who warredst against the Prince of the Persians for the people of God; who publishedst to Zachary the birth, and office of St. John Baptist; and, sent from God to the Blessed Virgin, wast the happy Messenger of the Incarnation of the eternal Word of God; Pray for us.  
St. Raphael, one of the Seven which assist before our Lord; the holy conductor of Tobias; the restorer of sight, and powerful expeller of evil Spirits; Pray for us.  
Holy Seraphin, who with a burning coal purified the lips of Esaias; Pray for us.  
Holy Cherubin, who wast set to keep the way of the Tree of Life; Pray for us.  
O Holy Angels, who in executing judgement on Sodom, deliveredst just Lot vexed with their filthy conversation; Pray for us.  
Holy Angels, who ascended and descended upon Jacob's Ladder; Pray for us.  
Holy Angel, who deliveredst Jacob from all evil; Pray for us.  
O Angel of God, who, in smiting all the first born of Egypt, passedst over the houses of the Israelites; who conductedst them into the land of Promise, and deliveredst the Law unto Moses; Pray for us.  
O Prince of the Host of God, who wast sent to aid Joshuah, and who destroyedst of the Assyrians, warring against God's people, an hundred fourscore and five thousand in one night; Pray for us.  
Holy Angel, who when Daniel was cast into the Lion's Den, shuttedst up their mouths, that they might not hurt him; Pray for us.  
Holy Angels, who joyfully sung, Glory to God on high, at the Birth of the Saviour of Mankind; Pray for us.  
Holy Angels, who ministered to our Lord when anhungred in the Wilderness; Pray for us.  
Holy Angel, who comfortedst our Lord in his Agony; Pray for us.  
Holy Angels, who first declared the joyful news of our Lord's Resurrection; Pray for us.  
O ye Angels of God, who brought out of prison, and set at large the Apostles, and St. Peter, and struck with an ignominious death proud Herod, not giving Honour to God; Pray for us.  
Holy Angels, who carried the Soul of Lazarus into Abraham's Bosom; Pray for us.  
O Holy Angels, who shall come with our Saviour in his Majesty to judgement, and at the end of the world shall gather the Elect from the four winds, and separate the wicked from amongst the just, and gather all scandals out of the Kingdom of Christ; Pray for us.  
O all ye Orders of Blessed Spirits, Angels, and Arch-Angels, Virtues, and Thrones, Dominions, Principalities, and Powers, Cherubin, and Seraphin; Pray for us.  
O Christ, who art placed above all Principalities, and Powers, and Thrones, and Dominions, and every name that is named not only in this world, but that to come; Have mercy on us.  
From all dangers, By thy Holy Angels, Deliver us, O Lord.  
From the temptations, snares and illusions of the devil, By thy Holy Angels, Deliver us, O Lord.  
From all filthy and unclean cogitations and suggestions, By thy Holy Angels, Deliver us, O Lord.  
From all filthy and unclean cogitations and suggestions, By thy Holy Angels, Deliver us, O Lord.  
From the counsels and malice of wicked men, and all evil company, By thy Holy Angels, Deliver us, O Lord.  
From sudden and unprovided death, By thy Holy Angels, Deliver us, O Lord.  
We sinners beseech Thee to hear us, O Lord.  
That thou wouldst spare us, and give thy Holy Angels charge over us to keep us in all our ways; We sinners etc.  
That thou wouldst direct and govern thy Church, and grant to all Christian Societies unity, peace, and concord by the Ministration of thy Holy Angels; We sinners etc.  
That thou wilt be pleased at the hour of death to guard us with the defence and protection of thy Holy Angels; We sinners beseech Thee to hear us, O Lord.  
That thou wilt be pleased to transport our Souls, when they depart out of our bodies, into the heavenly mansions by their ministry; We sinners beseech thee to hear us.  
That thou wouldst grant eternal rest to all the faithful departed in the blessed Society of thy Holy Angels; We sinners beseech Thee to hear us, O Lord.  
O Lamb of God that takest away &c.  
Our Father which art Heaven, etc.  

A Hymn.  
PRaise our Lord from the Heavens; praise our Lord from the heights.  
Praise our Lord all ye his Angels, praise him all his Hosts.  
Bless our Lord all ye Angels of his, powerful in strength, doing his will, fulfilling his word.  
O all ye Powers of our Lord, bless ye our Lord, ye ministering Spirits that do his will.  
Bless our Lord O my Soul, and forget not all his Benefits.  
Who hath delivered thy life from destruction, who crowneth thee with mercy, and tender compassion.  
For he hath given his holy Angels charge over thee, to keep thee in all thy ways.  
They shall bear thee up in their hands, lest thou dash thy foot against a stone.  
Thou shalt tread upon the Lion and Adder, the young Lion and Dragon shalt thou trample under feet.  
He shall send his Angels round about them that fear him, and deliver them.  
Glory be to the Father, and to the Son, and to the Holy Ghost.  
As it was in the beginning, is now, and ever shall be world without end. Amen.  
Before the Angels will I sing praise unto thee. I will adore towards thy holy Temple, and praise thy Name,  
O Lord.  
O Lord hear our Prayers.  
And let our cry come unto Thee.   

Let us pray.  
O Eternal God, who in thy wonderful providence hast made the Angel's ministering Spirits, and sendest them in mission for the good of thine Elect, behold with pity the temptations and dangers, to which the frailty of our nature is perpetually exposed, and give thy holy Angels charge to bear us in their hands, and cover us under the shadow of their wings, that being guided thro' the desert of this life by their safe conduct, we may enter at last into the land of Promise, and rejoice for ever in their blessed Society, thro' Jesus Christ our Lord. Amen.  
O Almighty and everlasting God, who madest us thy unworthy Servants after thy own Image, and hast deputed thy holy Angels for our Keepers; Grant unto thy Servants, that by their defence and custody we happily pass thro' all dangers of Body and Soul, and after this life ended attain to everlasting joys together with them, thro' Jesus Christ. Amen.  
WE beseech you, O Angelical Spirits, our faithful Guardians and Keepers, direct and guide us by the divine Bounty committed to your care and protection, this day and for ever, in the way of peace, prosperity and safety; defend us likewise from every evil spirit, and dangerous temptation, until we arrive to the blessed Vision in our heavenly Country; and there together with you, and all the Saints, praise the common Saviour of us all for ever and ever. Amen.  
O Holy Michael, the Archangel, Prince of the Host of Heaven, who standest always for the help of the people of God, who foughtest with the great Dragon, that old Serpent, and threwest him out of Heaven, and valiantly defendest the Church of God; so that the gates of Hell cannot prevail against it: We beg of thee from the bottom of our hearts to assist us in this our difficult and dangerous Combat, which we weak and infirm creatures are to wage with the same enemy, that we may manfully resist, and happily overcome him, thro' Jesus our Lord. Amen.    

The LITANY of all Saints.  
O God the Father of Heaven, Have mercy on us.  
O God the Son, Redeemer of the World, Have etc.  
O God the Holy Ghost, proceeding from the Father and the Son, Have mercy on us.  
O Sacred Trinity one God, Have mercy on us.  
Holy Mary, chosen to be the Mother of God, blessed among Women, who art called Blessed to all Generations; Pray for us.  
O all ye holy Angels, who always stand in the presence of God ready to praise and obey him, and to minister for the good of men; Pray for us.  
O all ye holy Patriarches and Prophets, friends of God, and lovers of Justice, who with ardent desires and sigh expected the coming of the Messiah, and prefigured it by several Types and Prophecies; Pray for us.  
St. John Baptist, the Forerunner of the Messiah, and grand Exemplar of Penance; Pray for us.  
St. Joseph, Husband to the Mother of God, and Foster-Father of Christ; Pray for us.  
O all ye holy Apostles, Evangelists, and Disciples of our Lord, who left all to follow him, and abode with him in all temptations, who were witnesses of all his actions, and admitted to all his secrets; Pray for us.  
Who spread over all the earth the sound of the Gospel, who were sent forth as Lambs in the midst of Wolves, and being infirm and ignorant, and base according to the flesh, confounded the power and wisdom of the world; Pray for us.  
Who endued with power from above, and strengthened by the Holy Ghost, boldly professed Christ, and shed your blood for him; Pray for us.  
Who rejoiced in that you were counted worthy to suffer reproach for the name of Jesus: and who shall sit upon twelve Thrones judging the twelve Tribes of Israel; Pray for us.  
St. Peter, Prince of the Apostles, who lovedst our Saviour more than the rest, and to whom our Lord at his departure committed the feeding of his Sheep; Pray for us.  
St. Paul, a chosen vessel, Doctor of the Gentiles, who labouredst more than them all; Pray for us.  
St. N. whose holy Memory and Festival we this day commemorate; Pray for us.  
St. John, the Disciple beloved above the rest, to whom our Saviour at his death commended his Mother; who didst vindicate the Divinity of Christ; and to whom were revealed things to come, even to the end of the world; Pray for us.  
O all ye holy Martyrs, who living godly in this world, suffered Persecution, and rejoiced in the Cross of our Lord; who hated your own Souls in this world, and preserved them to eternal life; who suffered reproached and whip, bonds and imprisonments, were stoned, cut in pieces, and sundry ways tried; Pray for us.  
Who came out of great Tribulation, and washed your garments in the blood of the Lamb, and serve in his Temple day and night; Pray for us.  
Who neither thirst, nor hunger, any more, neither doth any heat light upon you; who follow the Lamb wheresoever he goeth, who leadeth you to the fountains of living water, and hath wiped all tears from your eyes; Pray for us.  
St. Stephen, the first Martyr of Christ, whom full of the Holy Ghost, thine enemies could not resist; who prayedst for thy Persecutors; Pray for us.  
All holy Popes, Bishops, Priests, Doctors, and Confessors, who being Soldiers for God, did not entangle yourselves with things of this world; who were set over the Church of God by his Spirit; Pray for us.  
Who bore the heat and burden of the day in the Vineyard of our Lord; who watched over your flocks as those that were to give an account for their Souls; who enlightened many in righteousness, and now shine as lights in the Firmament, and as stars in all Eternity; Pray for us.  
All holy Monks and Hermit's, who taking up your Cross followed Christ; who, not thinking that you had comprehended, pressed on to that which was before you; who bore cheerfully the light burden and easy yoke of our Lord; Pray for us.  
Who made yourselves Eunuches for the Kingdom of God, who chastised your bodies, and brought them into subjection; who being dead to the world led a hidden life with Christ in God; and who having put your hands to the Blow looked not back; Pray for us.  
All holy Virgins, who, imitating here the Purity of Angels, now rejoice in the perpetual enjoyment of your heavenly Bridegroom; Pray for us.  
All holy Virgins and Widows, who with a constant purpose of Continency and Chastity offered up your bodies a living Sacrifice to God, and now celebrate perpetual Nuptials with the Bridegroom; Pray for us.  
All holy Saints of God, who strove to enter in at the straight gate, which leadeth to life, and took the Kingdom of Heaven by violence; Pray for us.  
Who thro' many Tribulations and Persecutions have entered into the kingdom of heaven; who first sought the Kingdom of God and its Justice; who counted all things loss that ye might gain Christ; Pray for us.  
Who used this world as though you used it not; who being poor in Spirit merited the possession of the Kingdom of heaven, who being meek and patiented under injuries possess now the land of the living; who hungered and thirsted after righteousness, and are now satisfied with the pleasures of heaven; who showing mercy to your Neighbours have obtained abundant mercy; who being clean in heart do see God; Pray for us.  
Who loving peace, rejoice now in the name and inheritance of the Sons of God; who loved your enemies, and did good to those that hated you; who could do all things thro' him that strengthened you; Pray for us.  
Who continued unto the end, and therefore were saved; who were inebriated with the plenty of God's house, and satisfied with the torrent of his pleasure; who dwell in the house of God, and praise him for ever and ever; who, being secure of your own Salvation, with abundant charity are solicitous for ours; Pray for us.  
JESUS, King of the Patriarches, and Light of the Prophets. Master of the Apostles, and Fortitude of the Martyrs. The Sanctity of the Confessors, and Purity of Virgins; Pray for us.  
Be merciful, and spare us, O Lord.  
Be merciful, and hear us, O Lord.  
From all evil, Deliver us, O Lord.  
By all thy Saints and Elect people, Deliver us, O Lord.  
By thy faithful servants, who continually stand in thy presence; by thy dearly beloved, and friends, who reign with thee in heaven; Deliver us, O Lord.  
By the holiness and intercession of all thine Elect; by the death of thy Saints precious in thy sight; Deliver us, O Lord.  We sinners beseech Thee to hear us, O Lord. 
That thou wouldst make us partakers of the fellowship with all those that fear thee, and keep thy commandments: that we, together with thy Saints, may strive to enter in at the straight gate: that beholding the conversation of thy Saints, we may also imitate their faith and patience: We sinners beseech Thee to hear us.  
That we may keep inviolably the Catholic Faith, so stoutly maintained by them: that, like as thine Elect in heaven, so we may readily do thy will on earth; that we may hate our own Souls in this world that we may preserve them to eternal life; that thou wouldst vouchsafe to admit us into the inheritance of thy chosen in light: We sinners beseech Thee to hear us.  
That we may continually praise thee in thy Saints; that we may laud thee with thy Saints in Heaven, and magnify thee for ever; We sinners beseech Thee to hear us.  
O Lamb of God, that takest away the sins of the world.  
Our Father which art in Heaven, etc.  
PRaise the Name of our Lord, praise him ye Servants of our Lord.  
Who stand in the house of our Lord, in the courts of the house of our God.  
Praise our Lord, for he is good; sing unto his Name, for it is sweet.  
Sing unto our Lord a new Song; his Praise in the congregation of his Saints.  
For our Lord taketh pleasure in his people; he will magnify the meek with Salvation.  
Let the Saints be joyful in glory: let them sing aloud upon their beds.  
Let the high Praises of God be in their mouth; and a two-edged Sword in their hand.  
To execute vengeance upon the Nations; and punishment upon the people.  
To bind their Kings with chains; and their Nobles with fetters of Iron.  
To execute upon them the Judgement written: This Honour have all his Saints. Hallelujah.  
Let us pray.  
WE give thee thanks, O Lord, with all our hearts, for that thou hast chosen thy Saints, and justified them by thy infinite grace; for that thou hast prevented them with the blessings of thy sweetness, and preserved them in their way thro' all the impediments of their Salvation: We give thee infinite thanks, O God, for all the Graces and Benefits which thou hast bestowed upon them in time, and reserved for them to Eternity. O ye blessed Servants, and Friends of God, who, confirmed in all Grace, and now have received the Crown of heavenly Glory, and with joy behold the Sacred Trinity face to face, praising him with unspeakable gladness everlastingly, obtain for us your Supplicants free pardon of our sins, and a perfect denial of ourselves, that we may follow your steps thro' the narrow way; as also an intimate and sincere love of God, wherewith you being inflamed have valiantly and gloriously overcome the world, the flesh, and the devil, with all the crosses of this present life; pray for us now and at the hour of our death, that when we are to pass hence, and to appear before the fearful Tribunal of the great Judge, he would not enter into judgement with us, but judge us according to his infinite mercy: that so at length we may be admitted into the blessed Fellowship in that supernal Jerusalem, where we altogether may praise, extol, and magnify our Lord God for ever and ever. Amen.  
O Lord God, multiply upon us thy Grace, and grant us to follow in a holy profession the joy of thy Saints, whose memories we celebrate; through Jesus Christ thy only Son our Lord. Amen.  
MOst gracious God, the Author of all Sanctity, and lover of Unity, whose wisdom hath established an admirable communion between thy Church triumphant in heaven, and militant on earth, as members of the same mystical Body, whereof thy Son Christ Jesus is the Head: mercifully grant, that as thy Blessed without ceasing pray to thee for us, we may continually praise thee for them; and, in correspondence to their perfect Charity, with pious observance celebrate their memories, till we all meet before thy glorious Throne, and with one heart adore the Saviour of us all; who with Thee and the Holy Ghost, liveth and reigneth one God world without end. Amen.  
O All ye blessed Saints of heaven, and Spirits Angelical, whom God, with the brightness of his presence, makes everlastingly joyful, pray for us. We salute and honour you, we give praise and thanks to our Lord, who hath chosen you, and made you eternally happy with his benedictions; obtain from him for us forgiveness, obtain for us grace, that at the end of this frail life, we may be admitted to the fruition of your heavenly Society, thro' Jesus Christ our Lord. Amen.  
ALmighty God, and most merciful Father, favourably regard the imperfect Prayers of thy servants here on earth, which we present unto thee, by the most efficacious intercession of our fellow members, the Saints in heaven; and grant that as their Sanctity is exalted by thee to a supreme degree of glory, so their Charity may obtain for us the especial assistance of thy Grace, thro' Jesus Christ our Lord. Amen.  
GRant, O Almighty God, that we who celebrate the Memories, and reverence the Holiness of all thy Saints, may be assisted with Thee by their intercession, and rejoice in their protection, thro' Jesus Christ. Amen.  
O Almighty and Eternal God, who vouchsafest us the Grace to reverence the Holiness of all thy Saints, Grant us we beseech Thee the desired plenty of thy mercy, by their multiplied intercessions, thro' our Lord Jesus Christ. Amen.   

The LITANY of Penitents.  
O God the Father of heaven our Creator, Have mercy on us.  
O God the Son, our Redeemer, Have mercy on us.  
O God the Holy Ghost, our Sanctifier, Have mercy etc.  
O strong, just and jealous God, taking revenge upon all sin and iniquity, who sparedst not the Angels that sinned, but castedst them down into hell to be tormented; From thy great wrath, good Lord, deliver us.  
Who hast appointed death the stipend of Sin, who didst shut Adam, after he had sinned, out of Paradise, and subjectedst him to many Curses; From thy great wrath, good Lord, deliver us.  
Who sparedst not the old world, but punishedst it, overwhelmed in sin, by the flood; From thy great wrath, etc.  
Who utterly consumedst Sodom and Gomorrah burnt to ashes; and miraculously punishedst Pharaoh and the Egyptians hardening their hearts against thee; From thy great wrath, good Lord, deliver us.  
Who sparedst not thine ancient people the Jews rebelling against thee; but deliveredst them up into the hands of their enemies, and into the Babylonish Captivity; From thy great wrath, good Lord, deliver us.  
Who at last scatteredst them throughout all the world, whilst persevering in their sins; and gavest thy beloved City and thy Sanctuary to be trodden under foot of the Enemy; From thy great wrath, good Lord, deliver us.  
O God, to the relenting and penitent gracious and merciful, long-suffering and abundant in mercy, and repenting thee of evil; who lovest every thing, and hatest nothing, that thou hast made; From thy great wrath, etc.  
Who pitiest all, and winkest at the sins of men for their amendment of life; who wouldst have none to perish, but all be converted; and in whose presence there is joy over one sinner that doth penance; From all thy great wrath, etc.  
Who called'st Adam after his fall to the acknowledgement of his fault; and who, upon Moses' Prayer, forgavest the transgressions of thy people against thee; From thy great wrath, good Lord, deliver us.  
Who frequently restoredst the Israelites, after they had sinned when turning unto thee being penitent, out of the hands of their enemies; From thy great wrath, etc.  
Who puttedst away David's sin confessing and doing penance in sackcloth and fasting; who sparedst Ahab humbling himself and doing penance; From thy great wrath, good Lord, deliver us.  
Who heardst Manasses repenting, and restoredst him to his Kingdom; who heardst Jonah crying unto thee out of the belly of the Whale, after he had run away from thee; who pardonedst the Ninevites doing penance in fasting, sackcloth, and ashes; From thy great wrath, etc.  
JESUS, Son of the living God, who camest into this world to save sinners; the good Shepherd, who camest to seek and to save that which was lost; From thy great wrath, good Lord, deliver us.  
Who being to redeem the world, sentest John the Baptist the Preacher of Penance, and gavest him to be a wonderful pattern thereof in the severity of his diet and raiment; From thy great wrath, good Lord, deliver us.  
JESUS, who though thou knewest no sin, yet was frequent in fastings, watch, and other acts of Penance; From thy great wrath, good Lord, deliver us.  
Who declaredst the Publican, acknowledging his guilt with sorrow, and humbly beating his breast, to be justified; who called'st the Publicans and Sinners, and not the Just, to repentance; and broughtest Salvation to the houses of Matthew and Zacheus being penitent; From thy great wrath, good Lord, deliver us.  
Who deliveredst those that were afflicted with diseases by Satan, first forgiving their sins; who, by the example of the Prodigal Son returning to his Father, hast given poor sinners great hopes of pardon and forgiveness; From thy great wrath, good Lord, deliver us.  
Who mercifully absolvedst the Woman taken in Adultery; and who forgavest much to Mary Magdalen a Sinner, because she loved much; From thy great wrath, etc.  
Who by graciously looking upon Peter after he had denied thee thrice, brought'st him to confession of his Sin, and bitter tears of Penitence; and who miraculously called'st St. Paul, when a great Persecutor, and making havoc of thy Church: From thy great wrath, etc.  
Who didst bear our sins in thy Body, upon the Cross; and wast made a propitiation for us; From thy great etc.  
We confess unto thee, O Lord, our transgressions, and the transgressions of our forefathers, by which we with them have offended thee, and walked contrary to thy commandments; Be merciful, and spare us, O Lord.  
Behold, we were conceived in sin, and in iniquity did our Mothers bring us forth; and as we have multiplied our days, so have we multiplied the number of our transgressions; Be merciful, and spare us, O Lord  
We have sinned by our vain thoughts, and the unlawful desires of our hearts; the idle and wicked words of our lips; by our wicked works, and our whole life spent unprofitably; Be merciful, and spare us, O Lord.  
We have sinned against thee by unthankfulness for thy benefits; by impatience under thy chastisements; and our care to fulfil our own sinful lusts, more than thy holy commandments; Be merciful, and spare us, O Lord.  
We have sinned against our brethren, not doing to others, as we would have them do to us; Be merciful, etc.  
We have sinned against ourselves, by preferring the profits of this present world, before our eternal happiness; Be merciful, and spare us, O Lord.  
We have sinned by deferring our Conversion, and putting off our good purposes of amending our lives; by exposing our weak nature to new temptations; by neglecting many opportunities of doing good; and even our best endeavours have been full of imperfections; Be merciful, and spare us, O Lord.  
We have sinned by not improving those talents thou hast bestowed upon us; by losing our precious time, and neglecting the means thou hast afforded us for the promoting of our Salvation; Be merciful, and spare us, O Lord.  
Our iniquities have multiplied over our heads, and our transgressions have grown up to the heavens; to thee, O Lord, belongeth mercy and forgiveness, but unto us shame and confusion of face; Be merciful, and spare us, etc.  
Just art thou, O Lord, in all the evils that have befallen us; for thou hast dealt righteously with us, but we have done wickedly; and our destruction is from ourselves:  
Be merciful, and spare us, O Lord.  
Be merciful, and spare us, O Lord.  
From all Evil, Deliver us, O Lord.  
From all Sin, Deliver us, O Lord.  
From all profaneness and contempt of Sacred things; from all Superstition and Hypocrisy; from Idolatry and worshipping of thee according to our own fancy; from rash swearing, perjury and cursing; Deliver us, O Lord.  
From neglect in coming to, and irreverence in celebrating, thy holy service; Deliver us, O Lord.  
From disobedience to our Superiors, and doing injuries to our Neighbour; from anger, and contention; from cousining, and fraud; from lying and backbiting; Deliver us, O Lord.  
From all wicked desires; from wanton thoughts, filthy concupiscences and uncleanness, from lust of the flesh, and lust of the eyes; Deliver us, O Lord.  
From pride, covetousness, and luxury; from envy, anger and gluttony; from sloth in things concerning our eternal Salvation, and all other mortal sin; Deliver us, etc.  
From all impatience and murmuring against the righteous Dispensations of thy Divine Providence; Deliver etc.  
From all Schism and Heresy; from presuming on our own judgements; from all seducing of others into sin; Deliver us, O Lord.  
From relapsing into those sins of which we have once repent; from hardness of heart, and security of an evil conscience; Deliver us, O Lord.  
From the sight of the angry Judge; from being placed at thy left hand, and hearing that fearful sentence; Deliver us, O Lord.  
From the worm that dies not, and the fire that is unquenchable, from the bitter pains of eternal death; from the gates of hell, and power of darkness; Deliver us, etc.  
By the paternal bowels of God the Father; by the bloody wounds of God the Son; by the ineffable goodness of God the Holy Ghost; Deliver us, O Lord.  
By that Name, besides which there is no other given under heaven by which we can be saved; by the blood of the New Testament, and propitiation for the whole world; Deliver us, O Lord.  
We sinners beseech Thee to hear us, O Lord.  
That thou wouldst vouchsafe to bring us to true Penance; and that we may always bear in memory, in the bitterness of our Souls, the ill spent years of our forepast life; We sinners beseech Thee to hear us.  
That thou wouldst be pleased to enlighten our minds, to the finding out of our secret sins, and of such, as formerly known, are now forgotten by us; We sinners etc.  
That we may duly perform the penances enjoined us by our Ghostly Fathers; and that we may judge ourselves, and so escape thy just judgements; We sinners etc.  
That we may chastise our bodies, and bring them into subjection, and that we may no more live after the flesh, but by the spirit mortify the deeds thereof; We sinners etc.  
That we may voluntarily forbear the pleasures and customs of this life, to the end that we may give ourselves, without interruption, to the painful exercises of penance; We sinners beseech Thee to hear us.  
That we may bewail our sins in sackcloth and ashes, and humble our Souls before thee in watch and prayers, weeping, and mourning, night-exercises, and solitude; We sinners beseech Thee to hear us.  
That taking revenge on ourselves, we may break off our sins by fastings, and abstain from things grateful, and pleasant to our senses; We sinners beseech Thee etc.  
That we may readily expose ourselves to contempt, and disgrace from men, thereby to take revenge upon our pride, and wickedness, against thee; We sinners etc.  
That, to the glory of thy name, and shame and confusion of our own faces, we may confess our sins to the Ministers thou hast appointed, that we may more easily obtain pardon from thee; We sinners beseech Thee to hear us.  
That we may freely confess to our neighbours the wrong we have done them, and humbly beg pardon of them; restore what we have wrongfully taken or withheld from them, and make reparation for any losses, thereby to escape thy just revenge upon us; We sinners etc.  
That we may freely forgive others trespasses against us, or any satisfactions due from them to us, whereby we may have hope that thou wilt forgive ours against thee; We sinners beseech Thee to hear us.  
That we may break off our sins by alms, and our transgressions by showing mercy to the poor; that we feed the hungry, cloth the naked, visit the sick, forgive our enemies, and show mercy to all, whereby we may the more easily obtain mercy from thee; We sinners etc.  
That, putting on the whole armour of God, we may hereafter be able to stand against all the wiles of the Devil; We sinners beseech Thee to hear us.  
That we may bring forth fruits worthy of Penance in due season; and that we may work out our Salvation with fear and trembling; We sinners beseech Thee to hear us.  
That thou wouldst be pleased to afflict and purge us here, and spare us eternally hereafter; We sinners etc.  
That going with confidence unto the throne of Grace, we may obtain mercy, and find it in an acceptable time; We sinners beseech Thee to hear us.  
O Lamb of God, who takest away the sins of the world:  
Spare us, good Lord.  
O Lamb of God, who takest away the sins of the world:  
Hear us, good Lord.  
O Lamb of God that takest away the sins of the world:  
Have mercy upon us.  
O Christ hear us. _____ O Christ hearken to us.  
Lord have mercy upon us.  
Christ have mercy on us.  
Lord have mercy on us.  
Our Father, etc.   

A Psalm.  

O Lord deal not with us according to our sins.  
Nor reward us according to our iniquities.  
O Lord remember not our former transgressions.  
Let thy mercies speedily prevent us, for we are brought very low.  
Help us O Lord our Saviour.  
And for the glory of thy Name deliver us, and be merciful to our transgressions.  
Cleanse us, O Lord, from our secret sins.  
And keep us from other men's sins.  
Remember not our offences, O Lord, nor the offences of our Forefathers.  
Neither take thou vengeance on our sins.  
Deliver not our Souls to the devouring Beast.  
And forget not the Souls of thy poor [servants] for ever.  
O Lord turn away thy face from our sins.  
And blot out all our iniquities.  
Restore unto us the joy of thy Salvation.  
And establish us with thy principal Spirit.  
O Lord hear our Prayers.  
And let our cry come unto thee.   
O Benign etc.  
Or This.  
O Lord, correct us not in thine anger; neither chastise us in thy fury.  
We acknowledge our iniquities against ourselves unto thee, O Lord, that thou may'st forgive the heinousness of our sins.  
O Lord, all our desire is before thee, and our sighing is not hid from thee.  
Have mercy-upon us, O Lord, according to thy great mercy.  
And according to the multitude of thy mercies blot out all our transgressions.  
Thou shalt arise, O Lord, and have mercy upon us, for it is time to have mercy upon us, yea the time is come.  
If thou shouldst be extreme to mark what is done amiss, O Lord, who can stand?  
Enter not into judgement with thy servants, O Lord, for in thy sight shall no flesh living be justified.  
O Benign etc.  
Let us pray.  

A Collect.  
MOst gracious God, the Fountain of all mercy and blessing, who desirest not the death of a sinner, nor despisest the tears of the penitent, favourably receive this our confession, and effectually move our hearts to a true contrition, that, being pardoned the evils we have presumed to do, we may be delivered from the evils we deserve to suffer; and, assisted by thy grace, may bestow the short remainder of our days in a more perfect denial of our corrupt inclinations, and more constant attendance to thy glorious promises: thro' our Lord and Saviour Jesus Christ, who with Thee and the Holy Ghost, liveth and reigneth one God world without end. Amen.   

A Collect.  
O Benign Lord, pour, we beseech thee, thy grace into our hearts, that we restraining our sins by voluntary chastisements, may rather be afflicted with some temporal sufferings, than deputed to eternal punishments; thro' Jesus Christ our Lord. Amen.    

LITANIES for the Sick, and those that are Dying.  
O God the Father of heaven, Have mercy on us.  
O God the Son, Redeemer of the world, Have etc.  
O God the Holy Ghost, Have mercy on us.  
O Sacred Trinity one God, Have mercy on us.  
O Father of Mercies, and God of all Consolation, who comfortest us in all our tribulations; who sufferest us not to be tempted above that which we are able to bear, but with the temptation givest strength that we may be able to sustain; Have mercy on us.  
Who chastisest and scourgest those whom thou lovest, who judgest and correctest us with weaknesses, and sickness, and death itself, that we may not be condemned with the world; Have mercy on us.  
Who breathedst into man newly made after thy own Image the breath of life; Have mercy on us.  
Who madest not death, nor delightest in the destruction of the living; who plantedst in the midst of Paradise the Tree of life against the death of the body; Have etc.  
Who, after our first Parents had contracted the guilt of death, opposedst the seed of the Woman against the malice of the Serpent▪ Have mercy upon us.  
Who createdst Herbs growing out of the earth, and innumerable other remedies for the use and necessity of man; Have mercy on us.  
Who turnest man to destruction, and sayest, Return ye children of men; who woundest and healest, strikest and bindest up with thy hand, killest and makest alive; bringest down to the grave, and raisest from thence again; Have mercy on us.  
Who savedst Noah from drowning in the Flood; Let from burning in Sodom; and Isaac from imminent death; who, slaying all the firstborn in Egypt in one night, preservedst safe the Israelites; who deliveredst thy People stung with fiery Serpents, by looking up to the Brazen one; Have mercy on us.  
Who, at the Prayer of Elias and Eliseus thy Prophets, restoredst the dead to life again; who healedst Naaman the Syrian of his Leprosy by Eliseus the Prophet; Have mercy on us.  
Who freedst King Ezechias, praying unto thee in his weakness with tears, from his disease and death; who at length restoredst Job most miserably afflicted in his body by Satan; Have mercy on us.  
JESUS, Son of the living God, who wast sent to heal the broken in heart, to preach enlargement to the captives, and to comfort all that mourned; who tookest upon thee our infirmities, and barest our griefs; who goest about doing good, and healing all that were sick, and oppressed of the devil; by whose power the blind received their sight, the lame walked, the lepers were cleansed, and the dead raised; Have mercy on us.  
Who curedst with thy word the man that had been Paralytic eight and thirty years; who healedst the woman that had been twelve years sick of her infirmity of blood, and spent all she had upon the Physicians, by the touch of the hemm of thy garment; who restoredst to perfect health the woman vexed with a Spirit of infirmity, and bowed down eighteen years; Have mercy etc.  
Who restoredst sighed to him that had been blind from his birth; who absent curedst the servant of the Centurion of eminent faith; who deliveredst the woman of Canaan's daughter, having respect to the faith of her mother; Have mercy on us.  
Who raisedst the daughter of Jairus, Ruler of the Synagogue, being newly dead; who restoredst to life the only Son of his Mother, that was dead and carried forth into the street; who raisedst Lazarus, after he had lain four days, from the grave; Have mercy on us.  
Who, in thine Agony being sorrowful unto death, sweatedst drops of blood; who praying that the cup of thy Passion, and death might pass from thee, submittedst thyself to the will of thy Father; who dying commendedst thy Spirit into the hands of thy Father; Have mercy on us.  
Who by thy death destroyedst him that hath the power of death and diseases; who by thy Resurrection procuredst us a lively hope of our rising also from death; Have mercy on us.  
Who sending the Holy Ghost upon the Apostles, adornedst them with divers gifts of miracles, and healings; who by the shadow of St. Peter, and the handkerchiefs and aprons brought from the body of St. Paul, healedst many diseases.  
Who gavest to them that believed on thee power to cast out devils in thy name; to take up Serpents; to lay their hands upon the sick, and heal them; Have mercy on us.  
Who ascending into heaven, art Lord of life, and hast the power of death; Have mercy on us.  
O Father of mercies, and God of all consolation, who comfortest us in all our tribulations; who sufferest us not to be tempted above that which we are able to bear, but with the temptation makest away to escape; Have mercy on us.  
Who chastisest, and scourgest those whom thou lovest; who judgest and correctest us with weaknesses, and sickness, and death itself, that we may not be condemned with the world; Have mercy on us.  
O Lamb of God that takest etc.  
From the guilt and burden of our sins, Deliver us, etc.  
From all the temptations and wiles, from all illusions and assaults of the devil; Deliver us, O Lord.  
From all impatience and murmuring against thy providence, from all weakness of mind; from distrust and despair of thy mercy; from the fear of death; and too great a desire of life; Deliver us, etc.  
From distraction of mind about the things of this world, and neglect of preparing for life eternal; from grievous pain, and agony, which may withdraw our minds from thee; Deliver us, etc.  
From thy wrath and heavy indignation; from the terrible sentence of the supreme Judge; from the gates of hell and powers of darkness; from the bitter pains of eternal death; Deliver us, etc.  
By the infinite and great mercies of God the Father; by the infinite and great merits of God the Son; by the grace and consolations of God the Holy Ghost; Deliver etc.  
By the pains of death which compassed thee about in the Garden at the approach of thy Passion; by thine agony and bloody sweat; Deliver us, etc.  
By thine affliction of heart on the Cross when thou criedst out unto thy Father; by the ardency of thy love, whereby thou undertookst our sorrows, and with thy stripes curedst our wounds; Deliver us, etc.  
By thy powerful Resurrection, and glorious Ascension; by thy gracious and most prevalent Intercession, and Mediation; Deliver us, etc.  
In the time of our necessities and straits; in the hour of death, and day of judgement; Deliver us, O Lord.  
We sinners beseech Thee to hear us, O Lord.  
That thou wouldst not enter into judgement with thy servants, for in thy sight shall no flesh living be justified; that thou wouldst not be extreme to mark our iniquities; for who can abide it? that thou wouldst lighten our eyes that we sleep not in death, lest at any time our enemy prevail over us; We sinners beseech Thee to hear us.  
That being delivered out of the hand of our enemies we may serve thee without fear in holiness and justice all the days of our life; We sinners beseech Thee to hear us.  
That being made whole by thy grace from our disease we sin no more lest a worse thing come unto us; We sinners beseech Thee to hear us.  
That being uncertain of the time of our death, and thy coming to judgement, we may in time set in order our worldly affairs; that thou wouldst vouchsafe us the grace to confess entirely, and be sincerely contrite for our sins; to forgive from our hearts all that have offended us, and make satisfaction to all whom we have injured; We sinners beseech Thee to hear us.  
That being reconciled to thee and all the world, with a constant faith and firm hope, we may reverently receive the Viaticum of thy Sacred Body, and continue unto the end in thy grace and favour; We sinners beseech etc.  
That, when and howsoever it shall please thee to dispose of us, either for life or death, we may most cheerfully submit ourselves to thy most holy will; that as we have received good from the hands of our Lord, so we may undergo evil with all patience; We sinners beseech etc.  
That, we neglect not the chastisement of our Lord, nor faint when we are reproved by thee; but looking up to the Author and finisher of our Faith, who for the joy that was set before him endured the Cross, may run with patience the race that is set before us; We sinners etc.  
That according to the multitude of the sorrows in our souls and bodies thy comforts may refresh our hearts: that, as the sufferings of Christ abound in us, so also our consolation may abound by Christ; We sinners etc.  
That our diseases and all our bodily sufferings may work together for good to us that love God; that these momentany and light afflictions here may work in us an eternal weight of glory; We sinners beseech Thee to hear us.  
That, whether we live, we may live unto God; or, whether we die, we may die unto God; that Christ may be glorified in our bodies, whether we live or die; that neither life, nor death, nor any other creature may be able to separate us from Christ Jesus; We sinners beseech etc.  
That, the earthly house of this our tabernacle being dissolved, we may possess an eternal habitation, not made with hands in heaven: that walking in the midst of the shadow of death we may fear no evil, because thou art with us; We sinners beseech Thee to hear us.  
O Lamb of God, that takest away the sins of the world; Spare us, etc.   

An Exercise of CONTRITION.  
HAve mercy upon us, O Lord, for we are weak, O Lord, heal us for our bones are vexed.  
Who can tell how oft he offendeth; O cleanse thou us, O Lord, from our secret sins, and preserve us, thy servants, from other men's sins.  
O Remember not the sins and offences of our youth, but according to thy mercy look upon us, O Lord, for thy goodness; for thy Name's sake, O Lord, be merciful to our sins, for they are very great.  
Behold our sorrow and affliction, and forgive us all our sins.  
O Lord, our desire is before thee, and our sorrow is not hid from thee.  
O Lord, take not thy mercy away from us, let thy loving kindness and truth always preserve us.  
For innumerable troubles are come upon us, our sins have taken such hold upon us that we are not able to look up.  
Have mercy upon us after thy great mercy.  
Remember not Lord our offences, but let thy loving mercies prevent us, for we are brought very low.  
Help us, O Lord, of our Salvation for the glory of thy Name; O deliver us, and be merciful to our sins, for thy Name's sake.  
Show us thy mercy, O Lord, and grant us thy Salvation.  
Enter not into judgement with thy servants for in thy sight shall no man living be justified.  
Out of the depths have we called unto thee, O Lord.  
If thou Lord shouldst mark our iniquities, O Lord, who can endure it.  
Let us pray.  
O God, who by the patience of thy only begotten Son hast broken the pride of the old Enemy, grant us, we beseech thee, worthily to celebrate what he suffered for us, and by his example patiently undergo all adversities: thro' the same Jesus Christ, thy dear Son our Saviour. Amen.  

A Collect.  
O God, the most gracious Maker, and merciful Redeemer of Mankind, fill us, whom thou hast laid upon the bed of sickness, with gladness of heart, and contentedness of Spirit, expel all the wiles of our enemy, and send us the Physician of health, the Angel of peace, who may raise us by thy consolations that are cast down with great afflictions, that in this world we may receive succour, and in the world to come everlasting reward: thro' Jesus Christ our Lord. Amen.    

The LITANY for the Dead.  

Lord have mercy upon us.  
Christ have mercy upon us.  
Lord have mercy upon us.  
Jesus receive our Prayers.  
Lord Jesus grant our Petitions.   
O God the Father, Creator of the world, Have mercy on the Souls of all the Faithful departed.  
O God the Son. Redeemer of Mankind, Deliver the Souls of the Faithful departed.  
O God the Holy Ghost, Perfecter of the Elect, Accomplish the Bliss of the Faithful departed.  
O Sacred Trinity, three Persons and one God, Give rest to the Souls of the Faithful departed.  
Blessed Virgin Mary, who by the special privilege of Grace wast triumphantly assumed into the Kingdom of thy Son; Pray for the Souls of the Faithful departed.  
Blessed Patriarches, and Prophets, Apostles, and Martyrs, Confessors and Virgins; all ye holy and pure Saints, who retaining at your deaths no irregular adherence to any creature were become of perfect capacity for immediate union to the Creator; Pray for the Souls of the Faithful departed.  
Be merciful, O Lord, and pardon their sins.  
Be merciful, O Lord, and hear our Prayers.  
From the shades of death, where their imperfect Penance of their sins have deprived them for a time, of the blessed light of thy countenance; Deliver them, O Lord.  
From all the evil, to which their defective mortifications in this world have exposed them in the other; Deliver them, O Lord.  
From any bonds of sin, wherein they remain entangled by their disorderly affections here; and from thy anger, which now they grieve to have provoked by their negligence and ingratitude; Deliver them, O Lord.  
From any pains now justly inflicted on them, as the proper effects of their sins; Deliver them, O Lord.  
By the multitude of thy mercies, which have always shown compassion on the frailties of humane nature; Deliver them, O Lord.  
By the infinite merits of thy death upon the Cross, when thou reconciledst the world to thy Father; Deliver them, O Lord.  
By thy victorious descent into Hell, to break a sunder the chains of death, and let the Prisoners go free; Deliver them, O Lord.  
By thy glorious Resurrection from the Grave, when thou openedst the kingdom of Heaven to all Believers; Deliver them, O Lord.  
By thy triumphant Ascension into heaven, when thou ledst Captivity captive, and promisedst to prepare a place for thy Servants; Deliver them, O Lord.  
By thy dreadful coming to judge the world, when the works of every one shall be tried by fire; Deliver them etc.  
We sinners beseech Thee to hear us, O Lord.  
That it may please thee to visit such faithful, as are detained in any receptacles of sorrow, or privation of bliss; and transport them to the City of eternal peace; We sinners beseech Thee to hear us.  
That it would please thee graciously to admit them into thy holy Sanctuary, where no unclean thing can enter; and to crown their hopes with everlasting fruition; We sinners beseech Thee to hear us.  
That thy beatifical Vision, O Jesus, may comfort them, and the glorious light of thy Cross shine upon them; We sinners beseech Thee to hear us.  
That thy holy Angels and beatifical Saints may bring them into the land of the living, and present them before thy throne; We sinners beseech Thee to hear us.  
That they may with Hymns of Joy and Triumph adore the glorious Author of their happiness; and eternally sing Hallelujahs unto thee; We sinners beseech etc.  
Son of God, fountain of Pity, We beseech Thee to hear us.  
King of dreadful Majesty, who hast the keys of Death and Hell; We beseech Thee to hear us.  
O Lamb of God, who shalt come with glory to judge the living and the dead; Give rest to the Souls of the Faithful departed.  
O Lamb of God, at whose presence the earth shall be moved, and the heavens melt away; Give rest to the Souls of the Faithful departed.  
O Lamb of God, in whose blessed book of Life, their names are written; Give eternal rest to the Souls of the Faithful departed.   

The Antiphon.  
DEliver us, O Lord, and all thy Faithful, in that day of terror, when the Sun and Moon shall be darkened, and the Stars fall down from heaven; in that day of calamity and amazement, when heaven itself shall shake, and the Pillars of the earth be moved, and the glorious Majesty of Jesus come with innumerable Angels to judge the world by fire.  
Deliver us, O Lord, in that dreadful day.  
And place us with thy blessed at thy right hand for ever.  
O Lord, hear our Prayers.  
And let our Supplications come to thee.  
ALmighty God, with whom do live the Spirits of the perfect, and in whose holy custody are deposited the Souls of all those that depart hence in an inferior degree of thy grace, who, being by their imperfect Charity rendered unworthy thy presence, are detained in a state of grief, and from thy beatifical sight; as we bless thee for the Saints already admitted to thy glory, so we humbly offer our Prayers for thy afflicted servants, who continually wait and sigh after the day of their deliverance. Pardon their sins, supply their unpreparedness, and wipe away the tears from their eyes, that they may see thee, and in thy glorious light eternally rejoice: Thro Jesus Christ our Lord. Amen.  
O Eternal God, who besides the general precepts of Charity, hast commanded a particular respect to parents, kindred, and benefactors; grant, we beseech thee, that, as they were the instruments, by which thy providence bestowed on us our birth, education, and innumerable other benefits, so our Prayers may be a means to obtain for them a speedy delivery from any privation of bliss, which they may suffer for their sins, and a free admittance to thy infinite joys; Thro Jesus Christ our Lord. Amen.  
MOst wise and merciful Lord, who hast ordained this life as a passage to the future, confining our Conversion to the time of our Pilgrimage here, and reserving for hereafter the state of punishment and reward, vouchsafe us thy grace who are yet alive, and still have opportunity of reconcilement to thee, so to watch over all our actions, and correct every least deviation from the true way to Heaven, that we be neither surprised with our sins uncancelled, nor our duties imperfect; but, when our Bodies go down into the grave, our Souls may ascend to thee, and dwell for ever in the mansions of eternal felicity: Thro Jesus Christ our Lord, and only Saviour. Amen.   

The LITANY of Christian Virtues.  
O God the Father of Heaven, Have mercy on us.  
O God the Son, Redeemer of the world, Have etc.  
O God the Holy Ghost, Have mercy on us.  
O Sacred Trinity one God, Have mercy on us.  
O Lord, just, and good, and a rewarder of all those that seek thee diligently; Have mercy on us.  
Who createdst our first Parents in innocency and holiness, after thine own image; and gavest a testimony to the offerings of just Abel; Have mercy on us.  
Who savedst in the Ark from the Flood Noah, a Preacher of Justice; and deliveredst from the Fire just Lot, vexed with the filthy conversation of the wicked; Have mercy on us.  
Who gavedst the Promise to Abraham, found faithful, after many trials; Have mercy on us.  
Who deliveredst Jacob, endued with a wonderful patience, and confidence in adversities, from all evils; and gavest a joyful end to thy servant Job, that pattern of patience; Have mercy on us.  
Who rewardest the singular modesty and chastity of Joseph, with the rule over Egypt; Have mercy on us.  
Who choosest Moses the meekest man upon earth to be Ruler over thy people; and electedst Joshuah, notable for valour and constancy, to lead thy people into the land of Promise; Have mercy on us  
Who gavest the Priesthood to the Sons of Levi for their great courage in vindicating thine honour; and deliveredst from all dangers the Prophet Elias for his incomparable Zeal for thy true worship against the false Prophets; and at length took'st him up into heaven; Have mercy on us.  
Who settest Samuel Judge over thy people, a lover of Justice, and free from bribes: And liftedst up David, a man after thy own heart, in the faithful service of thee, to be King of Israel; Have mercy on us.  
Who replenishedst Solomon humbly begging Wisdom of thee both with it and many other Graces: And adornedst Daniel and his Companions, being singularly temperate and sober, with wisdom and beauty; Have mercy etc.  
Who choosest the Blessed Virgin Mary, adorned with singular chastity, humility, obedience, and all other Virtues, to be the Mother of thy Son; Have mercy on us.  
Who sentest John Baptist a forerunner of thy Son, a Preacher of penance, and of great austerities and abstinence; Have mercy on us.  
Who sentest JESUS Christ, thy only begotten Son into the world, the pattern of all Holiness, that we should follow his example; Have mercy on us.  
Who hast chosen us in him before the foundations of the world, that we also should be holy and unblameable in thy sight; Have mercy on us.  
Who hast predestinated us that we should be made conformable to the image of thy Son; and hast created us in him to good works, which thou hast ordained that we should walk in them; Have mercy on us.  
Who hast redeemed us from our vain conversation by the precious blood of Christ; and hast regenerated us by thy word unto a lively hope of an eternal inheritance; Have mercy on us.  
O Jesus, who knewest not sin, neither was guile found in thy mouth, but appearedst to take away the sins of the world; Have mercy on us.  
JESUS, who barest our sins in thy body on the Cross, that we, being dead unto sin, may live unto Justice and Holiness; Have mercy on us.  
Who hast delivered us out of darkness into light, from the power of Satan, into thy Kingdom, and hast bestowed upon us the remission of sins, and an inheritance amongst thy Saints; Have mercy on us.  
Who promisedst thy Disciples, that forsook all for thee, twelve Thrones judging the twelve Tribes of Israel; who committedst unto St. Peter, notably confessing, and loving thee, the feeding of thy sheep; Have mercy on us.  
Who vouchsafest to St. John notable for chastity, the singular privilege of thy love; Have mercy on us.  
Who sendedst thy holy Spirit, whereby divine Charity is spread abroad in our hearts; Have mercy on us.  
Be merciful, and spare us, O Lord.  
Be merciful, and grant unto us, O Lord,  
The virtue of humility, and patience; spiritual poverty, and meekness; longanimity, and obedience to those that are set over us; Grant unto us, O Lord,  
A quiet mind and contented with our present condition, true peace, and joy in the Holy Ghost; Grant us, etc.  
Temperance, and modesty; sobriety and chastity; a true love of thee, and our neighbours; the contempt of ourselves, and the things of this world; bounty, and compassionate affections; Grant us, O Lord,  
Diligence, and constant vigilancy; a hunger and thirst after Holiness; zeal and fervour of spirit; Christian fortitude, and perseverance to the end; Grant us, etc.  
We sinners beseech Thee to hear us, O Lord:  
That being reconciled to God, by the death of Christ, we may present ourselves holy, unspotted, and unblameable before him; that we may walk worthy of God, in all things wellpleasing, fruitful in good works, and increasing in the knowledge of God; We sinners etc.  
That whatsoever we do in word or deed, we may do all to the glory of God; that we make not void thy grace, or receive it in vain; We sinners beseech Thee to hear us.  
That we be careful to sanctify our Lord Jesus Christ always in our hearts; that we seek not our own things, but, before all, the things of Jesus Christ; We sinners etc.  
That looking up to Jesus who suffered, we be not wearied and faint in our minds; but considering the conversation of the Saints, imitate their faith and patience; We sinners beseech Thee to hear us.  
That, as his Soldiers, we entangle not ourselves in the things of this world; but having food and raiment, we be content therewith; We sinners beseech Thee to hear us.  
That by good works we make our faith and election sure; that we do good whilst we have time, and faint not, for that we shall reap in due season; We sinners etc.  
That we forbear one another in love, being careful to keep the unity of the Spirit in the bond of peace; that we bear one another's burdens, and so fulfil the law of God; We sinners beseech Thee etc.  
That being strengthened in all virtue thro' the power of his grace, we give thanks to God with all patience, and long-suffering; We sinners beseech Thee to hear us.  
That waiting for the coming of our Lord, we be careful to be found in him pure, and unspotted in peace, that we may receive the end of our faith, even the salvation of our Souls; and in the mean time work out our Salvation with fear and trembling; We sinners beseech Thee etc.  

O Lamb of God, that takest away the sins of the world;  
Increase our Faith.  
O Lamb of God, that takest away the sins of the world;  
Infuse Hope.  
O Lamb of God, that takest away the sins of the world;  
Enkindle Charity.  
O Christ hear us.  
Christ give Ear unto us.   
Our Father which art in Heaven, etc.  
Let us pray.  
IN flame, O Lord, our reins, and heart with the fire of thy holy Spirit, that we may serve thee with a chaste body, and please thee with a pure heart.  
O Most gracious Lord, vouchsafe we beseech thee, to direct and order all our thoughts, words, and works, according to thy blessed will, and to the praise of thy great Name; conform them according to the perfect example of thy most holy life and conversation: Who livest and reignest with the Father and the Holy Ghost, one God world without end. Amen.  
O God, which justifiest the ungodly, we humbly beseech thy Majesty, graciously to defend with thy heavenly grace, and assist with thy continual protection us thy servants relying on thy mercy; that, constantly running in the course of virtue, we may at length receive the crown thereof, and by no temptations be withdrawn from serving thee; through Jesus Christ our Lord. Amen.  
O Father of mercies, and God of all consolations, propitiously regard the frailty of our condition, and by thy grace strengthen our endeavours, that, thro' thy mercy, we may at length obtain plenary remission of our sins, constancy in thy holy service, and the reward promised to perseverance; thro' Jesus Christ thy only Son our Lord. Amen.   

Concerning our SPEECH.  
For Governing our Words.  
O Almighty Judge of men, who hast declared, that for every idle word we must give account in the day of Judgement, [and by our words we must be justified, or condemned: and hast taught us by thy Holy Scriptures, that he that keepeth his tongue keepeth his life:] and that if any offend not in word, the same is a perfect man: We beseech thee to [set a continual watch before our mouth, and keep the door of our lips, that we may ever take heed unto our ways, that we offend not in our tongue, that unruly member which defileth the whole Body, and setteth on fire the whole course of Nature: O Lord] protect, and deliver thy servants, by thy restraining Grace, and by thy fear, from the many evil and bitter fruits of this so small a member; from blasphemy, swearing, or taking thy name in vain; from lying, slandering, backbiting, and speaking evil of our neighbour; from railing, reviling, flattery, tale-bearing, or disclosing secrets; from vainglory, and boasting; from praising ourselves, or disparaging others; from ostentation of our own science and wit; from all filthy and corrupt communication; from jesting, foolish, froward and idle words, and unprofitable discourse. And Thou who hast given this Member, etc.  
Thou knowest, O Lord, who knowest all our infirmities, how slippery a member the Tongue is, and how liable we are to some abuse of it, which we are necessitated so often to use, and have so often occasions ministered unto us of using it amiss; which also it is not in another's power easily to restrain: Grant, that we may employ our uttermost endeavours to prevent the manifold evils thereof; that we may not desire to speak, where we may without loss be silent, nor utter any thing which becomes not thy servants, for fear of seeming stupid or ignorant, melancholic, or unsociable: make us swift to hear, and learn, but slow to speak; not intermeddling in every discourse, nor speaking at all times what we know, but what is necessary; remembering that a prudent man concealeth knowledge, and that there is more hopes of a fool, than of one hasty in his words. And, good Lord, endue with such peaceableness and calmness of spirit, that we may never passionately contend, or dispute to maintain an unnecessary truth, or to vindicate a small right, or to justify ourselves in slight defamations, or affronts; but may follow the pattern of thy most admirable silence, O Lord, even in the questioning of thy most innocent life, and on all occasions vilifying, and humbling ourselves, may in our hearts give the glory only to Thee: Who livest and reignest etc.  
But thou who hast given this member to thy creature Man, as a special instrument of thy Praise, grant that we may zealously employ it to promote thy glory, and, when ever occasion is given to vindicate thy honour, to join in thy praises, and to give thanks, and to speak good of thy Name: O Lord, open thou our lips, and let our mouth ever show forth thy Praise. And be pleased also so to sanctify us in our worldly converse, that our Speech may be always with Grace seasoned with Salt; that we may know how to answer every man, and our discourse such, as may someway edify, and minister Grace to the hearers; that this busy member, being defiled with no filthy or vain communication here, may be the more hallowed in the world to come, to sing Hallelujahs, Doxologies, and Thanksgivings for ever and ever, to the Blessed Trinity, Father, Son, and Holy Ghost. Amen.   

A DOXOLOGY to the Blessed Trinity.  
GLory be to the Father of mercies, the Father of Men and Angels, the Father of our Lord Jesus Christ.  
Glory be to the most holy and eternal Son of God, the blessed Saviour and Redeemer of the world, the Advocate of Sinners, the Prince of Peace, the Head of the Church, and the mighty Deliverer of all them that call upon him.  
Glory be to the holy and eternal Spirit of God, that searcheth all things, even the depths, and hidden things of God, the Holy Ghost, the Advocate, the Comforter, the sanctifying and lifegiving Spirit.  
All glory and thanks, all honour and power, all love and obedience be to the blessed and individual Trinity, one God Eternal.  
It is most just and right to praise and to glorify, to worship and adore, to give thanks, and to magnify thee, the great Maker of all Creatures, visible and invisible, the Treasure of all good, temporal and eternal; the Fountain of all life, mortal and immortal; the Lord and God of all things, in heaven and earth; the great Father of thy servants; the great Master of thy children.  
The Heavens, and the Heaven of Heavens, and every Power therein; the Sun and the Moon, and all the Stars of the Sky; the Sea and the Earth, the heights above, all the depths below; Jerusalem, which is from above; the Congregation celestial; the Church of the first born, written in the heavens; the Spirits of the Prophets, and just men made perfect; the Souls of Apostles, and all holy Martyrs; Angels and Archangels, Thrones, and Dominions, Principalities, and Powers; the Spirits of Understanding, and the Spirits of Love; with never ceasing Hymns, and perpetual Anthems, cry out night and day, (and let the humble voice of thy servants also be heard amongst them,) saying; Holy, holy, holy, Lord God of Hosts; heaven and earth are full of thy glory.  
The Heavens declare thy glory, the Earth confesseth thy providence; the Sea manifests thy power, and every Spirit, and every understanding Creature, celebrates thy greatness for ever and ever.  
Especially thy miserable creature Man, is bound to praise thee; because thou mad'st him according to thy own Image; because thou gav'st him the riches and the rest of Paradise; and when he fell, and broke thy easy Commandment, thou didst not despise his folly; nor leave him in his Sin, but didst chastise him with thy Rod, and restrain him by thy law, and instruct him by thy Prophets; and at last by the coming of the second person, God the Son into the world, didst renew and repair this thy broken Image; for which praised be the Lord God Almighty, good and gracious, dreadful and venerable, holy and merciful to the works of thy hands. Hosannah, blessed is he that cometh in the name of the Lord; Hosannah in the highest, for ever and ever. Amen.   

A DOXOLOGY concerning the Ways of God's Providence.  
§. 1 O The depth of thy Knowledge and Wisdom, O God how unsearchable are thy Judgements, and thy Ways past finding out.  
O Lord, how great are thy works, how deep are thy thoughts? Who can utter thy mighty Acts, O Lord? Who can show forth all thy Praise?  
Even from the Creation, thy Power delighteth to manifest itself, in high and difficult matters; and thou walkest contrary to the wisdom of men.  
Thy whole work is to do wonders, and by these thou being invisible in person, declarest thy presence on the earth.  
Thou bringest light out of darkness, good out of evil, and strength out of weakness.  
Content, and satiety, out of poverty; and glory and honour out of humility.  
True wisdom and knowledge, out of holy simplicity, and self-disesteem; the greatest consolations and joys, out of adversities and sufferings.  
Thou makest thy foolishness to be wiser than men, and thy weakness stronger than men.  
By the foolish things of this world, thou confoundest the wise; and by the weak things of the world, thou confoundest things that are mighty.  
By the base and despised, and things that are not, thou bringest to nought things that are.  
On the contrary, thou bringest scorn and contempt, out of the highest of pride, ambition and glory; covetousness, and unsatiableness, out of plenty and abundance.  
Extreme folly, out of secular wisdom, and cunning; and sudden want, out of ill gotten wealth.  
Distraction, out of the fulfilling our desires; and sighing and mourning, out of secular joys and pleasures.  
Thou delightest to take the wily in their own craftiness; and to deceive the deceivers.  
To make his own net, that he hath hid, to catch himself; and himself to fall into the same destruction he hath prepared for others.  
Thou lovest to judge men by their own self-condemnation; and to make the guilty pronounce sentence upon himself.  
To punish men by their faults; and to make their own way, and not thy power to overthrow them.  
Out of deep security and confidence, thou bringest adversity and trouble: and death when men think most enjoying life.  
When they say, Peace; behold a sudden destruction; and in the midst of War, behold a sudden Peace.  
Thou showest strength with thy arm, O Lord; and scatterest the proud man in the imaginations of his heart.  
Thou puttest down the mighty from their seat; and dost exalt the humble and meek.  
Thou fillest the hungry with good things, and the rich thou sendest empty away.  
Thou makest him who disperseth his goods to the poor, to abound in wealth; and those who heap them up, to suffer penury.  
The Race is not to the swift, nor the Battle to the strong, nor Bread to the wise, nor Favour to the skilful, nor Riches to the Understanding, but as thou distributest them, O Lord; to those who depend on thee.  
§. 2 The way by which thou appointest man to be happy, is that which humane reason judgeth contrary to it; 
Here repeat the Preface.  and which seemeth to render him most unhappy.  
By his abondoning all things, he comes to possess all things; and by his desire of nothing, he attains to want nothing.  
By his being careful for nothing, but the serving of thee, he becomes provided of all things by thee, and in his flying from the world, the good things thereof follow him.  
To cross and forsake his own will, he finds the way to true tranquillity of mind; and to forsake his own reason with dependence on thee, the way to true wisdom.  
To be careless of, and to lay down his life for thy sake, the surest way to save it, whilst others by seeking to preserve do lose it.  
By his humility he attaineth to honour; and in voluntary poverty he findeth content.  
He taketh pleasure in infirmities, in necessities, in distress; because when he is weak, than he is strong.  
He taketh upon him thy yoke, that he may find rest; and leaveth all that he hath, that he may receive an hundred fold.  
By election of some voluntary sufferings, he procures freedom from much greater, which others unwillingly do undergo.  
He abaseth himself, he mourneth, he hungreth and thirsteth to obtain a kingdom, and to be comforted and to be filled.  
Because he is wise and knoweth thy ways, therefore after this manner seeketh he thy blessings and rewards.  
§. 3 Thy ways are not as man's ways, O Lord, and thou infinitely excellest him, 
Repeat the Preface.  in all perfections, which thou requirest of him; and who is there, who in love, pity, patience, long suffering, humiliation of himself, remitting of his due, and laying down his honour, is any way comparable unto thee?  
Thou hast showed so far thy love even to thine enemies, as to give thine only Son to death, to save their lives.  
Thou makest thy Sun to rise on the evil and on the good; and sendest Rain on the just, and on the unjust, and art kind to the unthankful.  
Thou pardonest the most notorious and malicious sinners, even after a million of times, that they have provoked thee, that thou mayst show the vastness of thy mercy and compassion.  
Thou aboundest so far in thy long-suffering and toleration even of the highest offenders, that impatient men report of thee, that there is no God to do Justice.  
In thy corrections thou punishest us much less than we deserve; and when thou punishest, soon repentest thee of the evil, and withdrawest them often out of mere pity, before our amendment.  
When thy chastisements profit us not, thou ceasest from them, and contendest not in judgement with us, when we persevere in our wickedness.  
Thou art not fond toward thy friends, nor cruel toward thine enemies, as man is.  
Those whom thou most lovest, for their perfection thou most afflictest; and who beginneth to serve thee, must prepare his Soul for temptations from thee.  
Thou measurest out temptations according to our ability to bear them, and those who suffer least are the weakest.  
We would make this life for a time of comfort, and thou designest it for a time of trial.  
Thou deliverest thy servants out of troubles, rather than exemptest them from being at all troubled, and who receives a Consolation from thee, must presently expect a new Combat; and thou sellest thy Graces for Sufferings.  
Thou bringest evil upon thy servants, to show more thy power and love to them in their delivery; and to increase their joy, thou preparest the way thereto through sorrows.  
Thou bringest evil on them, from things abroad, to make them more love and adhere to thee, and by looking on their sufferings also thou increasest thine own pity, and tender affection towards them.  
Contrary to the ways of men, thy great love to humility, causeth thee to converse most with those, who seem most below thee.  
Thy most intimate conversation, and most familiar presence is with the poor, and the sick, the contemned, the weak and desolate: then thou most valuest them, and drawest near unto them, and lovest to be with them.  
Thou hidest thy secrets from the wise and prudent, and tellest them unto babes, and such must they become who mean to be thy favourites.  
Thou seest not as men seethe; and that which is highly esteemed amongst men, is an abomination in thy sight.  
Thou art content to receive honour from a few; and that thy wisdom be justified only of its children; whilst the greatest part of men daily reproacheth thee: as if there could be no God, that governeth such a disorderly world; or, if any, that thou hadst given man, no sufficient evidence, in what way of Religion thou wouldst have him to serve thee.  
Thou art blasphemed, and provoked every day, and no Saint ever suffered in his honour and good name, as thy most pure and holy name doth.  
No men's actions are so much, or so often blamed as thine; none suffers so much detraction and calumny, and, being injured and having power, doth so long or so patiently hold his peace.  
But in the day of wrath, thy anger is intolerable; according to thy infinite power, so is thy vengeance upon thine enemies infinite.  
Man is astonished at the thought thereof, and cannot comprehend the reason of thy Justice.  
These things thou dost and sufferest, O Lord, that men may acknowledge and glorify thy all-excelling holiness and goodness.  
These things thou dost, O Lord, that man may acknowledge and trust in thy all-ore-ruling power.  
These are thy daily works, and for these we desire to praise thee; and who so are wise, and will meditate these things, they shall understand the righteous ways of the Lord.  
FINIS.