Motives to holy living, or, Heads for meditation divided into consideratins, counsels, duties : together with some forms of devotion in litanies, collects, doxologies, &c.

PART IV. Counsels, and Directions concerning Prayer, Meditation, and other Exercises, serving for advancement of Piety, and acquiring Christian perfection. (Book 4)

§. 90.

1. Concern∣ing Prayer: Concerning Prepara∣tives to Prayer.

1. BEfore your appearing before God in Prayer, clear∣ing your self (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 al∣ready 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 your self son them by some acts of mortification. Nothing is so oppo∣site 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 ac∣cordingly 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 hour-glass measu∣ring your time; and taking some Book of Devotion or Saints life, with which you use to be much affected, to lye by you; and for this also chusing a place of Prayer con∣venient for light and reading; and, when sterilities and dulness, or much distraction of thoughts, assault you, read∣ing 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 chearfully to this spiritual ex∣ercise, 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, ap∣plying your Prayers, Confessions, Petitions, &c. more chiefly to the occurrences of the present day [as that of our Lord; Give us this day, &c.] 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 rendring them not frustrate, more vigilant, and earnest.

7. Using all humble reverence of the Body,* 1.1 &c, where op∣portunity; yet not confining your self for all the time of Prayer to any one posture thereof, after it begins to be pain∣ful, 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 circum∣stances. Freely expressing also, and venting the holy passions of your mind and of the Spirit, by the exterior in∣dications, and effects thereof; As by sighing; groaning; weeping; &c.

§. 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 go∣ing up to the house top to pray); —Lifting up, casting down, the eyes; —Lifting up, spreading forth, the hands; —Smi∣ting of the breast; — Bowing down of the head; —Bowing, ba∣ring, the knee; —kissing the ground;—Covering the Body with sackcloth, or raggs; —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 especi∣ally, in the service, and meditations of God (publick or private) keeping a strict guard over your eyes; which ha∣ving liberty to wander, the mind is filled with many fan∣cies and very difficulty fixed. Custodia Oculorum, Custo∣dia Cordis.

§. 93.

Exciting of a suitable. Passion.

9. Striving before hand to excite in your self a passion suting to the particular act of your devotion: As great sad∣ness, in confession of sin; —Great humility, and lowliness, and self-abjection, in petitioning; —Chearfulness, and joy, in thanking, and praising; — The passion of love, in oblation, and resignation, &c. —Compassion, in Intercession: And ob∣serve, 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, Musick, &c.) usually excites it: the affections be∣ing 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.

Imaginati∣on 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, hearkning 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 our selves; and all things and our selves also in him (for these are both one); com∣passing 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 our selves, again, moving in him, as fishes, or spunges in the Ocean; or Atoms in a Sun-beam (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 speci∣ally we should see him dwelling in the hearts of the faith∣ful (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 pre∣sence, and the interior language wherein God speaks to us, and therefore is there to be attentively hearkened 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 Lords 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 Kingdome come, &c.

Or, if you conceive of God, as of something without you, and at a distance, Imagining, that you see him (then spe∣cially 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 encou∣rage 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 strengthned by custome) and the often (not acknow∣ledging only, but) seriously thinking, and meditating on it, and inciting your self continually to remember it, will much increase your reverence toward Him; and hinder the wan∣dring of your thoughts: will strengthen your faith and con∣fidence that he seeth, 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 insirmities, wants, desires, pur∣poses, resolutions, &c. unto him, and also more frequent, and oftner, with him: will more comfort your solitude, or afflictions; will much more move your affections, ap∣prehending 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 extravaga∣tions of your mind and thoughts (which by custome 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 center 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, weep∣ing, and any great passion of mind. Such recollection of Spirits (because vis unita fortior) will much heighten, and enflame devout affections in you; and these again much advance your spiritual proficiency. This at first somewhat difficult, but facilitated by custome.

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 ob∣jects provokes the action of the senses; especially those of

the eyes, which have their object always before them; and enjoyed at any distance.

§. 96.

Heightning and enlarg∣ment 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 in∣tense 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 extreamly; nor in advancing of Arguments, as in fervour of Spirit; and in the attendance, and waiting, and hearkning, elevations, adherence, embra∣cings, aspirings, languishings, 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 her self; 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 my self a little more, (this being the chief matter of that, which they call mystical Theology); you must know, that some persons of more pure conversa∣tion, 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; where∣in 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 well-beloved;

and so a much greater increase of the ardency of her love towards him, and further alienation from all o∣ther wordly things: In which visits all the care the Soul takes is, no way to hinder, or by any divertisement to di∣sturb, or lose, so delightful an entertainment. For how∣beit it is from God; yet it is not (most what) so irresistable, but that one may possibly (tho with some difficulty) turn away himself from such intrancement to some other thing: and sometimes, to men eminently holy, is this di∣vine 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, tho 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, our selves 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 ex∣perienced this Art, and been encouraged to undertake the predisposing assiduity of mental prayer, have also arrived to the same perfections, and heavenly visits, and entertain∣ments (Jo. 14.23.) so extreamly beneficial in the future course of their lives. Now, this pre-disposition is observed chiefly to be effected by operating in our selves (which yet no doubt is not done without the aid of God's Spirit tho

this imperceptible) as near as we can, something like them.

§. 99.

And this is done chiefly by these three. First; By a firm, and accustomed apprehension of God's (or our Savi∣our's) presence, with, before, or within, us; [ 1] or our presence with, or before, Him; recommended before §. 94. and be∣low §. 114. Secondly; By a recollection of our selves, [ 2] and a suspension (mentioned above, §. 95.) and silencing (as much as we can) of all actions of our exterior senses, agi∣tations 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 forget∣fulness 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 affecti∣ons. Now we may know, that the hinderance of those introduceth a more intense Act in these; because we find any vehement exercise of the will, and affections (natu∣rally) 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 un∣derstanding) we find reason to have no power, or admittance, nor access to the Soul; As it is in intense anger, love, sor∣row, &c. 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 affecti∣ons, in short, and unlaborious ejaculations (such, as that of St: Francis, Deus meus & omnia—My God, my Saviour &c. Psal. 18.1, 2. Psal. 144.1, 2.) in considering God's pre∣sence, and comforting your self in him, and it, entring into familiar colloquies with him, making requests to him, using a thousand acts of humility, and vilifyings, and annihila∣tions of your self before him, so keeping your amative fa∣culties 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, suspirings, &c. above-mentioned (See Eph. 3.17, 18. —1. Jo. 4.16.) And here it is ob∣served; that howbeit (at the first) neither this suspension of discourse, and abstractions from by-thoughts, nor the uni∣ting of our affections to God are obtainable without some pain, and difficulty; yet, after some practice, and accu∣stoming thereto, such a habit, and facility therein is ac∣quired, That the former, viz. our busy thoughts, and dis∣course 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 painful∣ness at first (wherein the Soul is hardly kept from extra∣vagancy, and restrained from her liberty of thinking)

are disheartned from a patient 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 discur∣sive; And 3 enlarging of the affectionate, and amative fa∣culties 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, tho 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 hea∣venly art; who also, by practising the same lessons failed not to attain it. Howbeit, were these practises, as to such extraordinary communications of God's Spirit, profitless, yet can they not in themselves be any way not very commenda∣ble; unless to love God, or neglect the world extraordinarily be a fault.

§. 102.

Concerning the apprehension of God's more intimate pre∣sence, 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 wandring Intellects, it much imports them, not only to believe this [Article] but to procure to under∣stand it by experience. For it is one of those things,

which strongly binds up the understanding, and causeth the Soul's recollection of it self.

You already know; That God is in every place; and 'tis clear also; where the King is, there is his Court: In summe, that where God is, there Heaven also is, and all Glory: this without doubt may easily be believed by you. Consider what St. Austine 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 her self into a posture of solitude, and retiredness, and to behold him within her self; 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 there∣of; 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 man∣ner, 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 with∣in 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 stiled 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 her self 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 super-natural, and not in our power to acquire.] Be∣cause, thus retired, she may here with her self meditate on the passion, and here represent the Son [as Crucified] and offer him to the Father; and not weary the under∣standing,

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 be∣hold, 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 wa∣ter from the fountain. In this recollection the Soul re∣tires the exercise of its faculties from these exterior things, and in such a manner abhors them, that (tho unawares) she shuts the bodily eyes not to behold them, that so those of the Soul may see so much better. Ac∣cordingly, who walks by this way, almost always in Prayer keeps his eyes shut; and it is an admirable cu∣stome for many things, because it is as it were a forcing ones self not to observe these things below. This (shut∣ting the eyes) happens only in the beginnings [of such recollections,] for afterwards its needless; since then we must use more force upon our selves to open them. The Soul at such a time seems to fortify her self at the bodies charge, [i. e. in withdrawing from it its Spirits] and leave it all alone, and much enfeebled, and thence to draw provisions, and maintainance 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 custome (although at the first it causes some trouble, because the body replies, and disputes the business, not perceiving that it destroys it self in not yielding to, and suffering such a conquest) if, I say, this for some days be used, and we force our selves 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 dili∣gence or trouble of ours: because so it hath pleased God, that, by that former time of forcing our selves, 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 a∣gain recalls them, they come with more readiness; till, after many of these Re-entrances of the Soul into it self, 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 ob∣scure, yet who will put it in practice, shall easily under∣stand it &c. And, since it so much concerns us not to go on [in our Devotions] slowly, let us discourse a little how we may inure our selves to so good a way of pro∣ceeding in them. Let us therefore make account, that within us there stands a Palace of most rich workman∣ship, its Edifice consisting all of Gold, and precious Stones, in fine every way such as is suting 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 Fabrick at all of so great beauty as a Soul pure, and replenished with ver∣tues, 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 imperti∣nent, that I should make such a fiction, to make you

understand it;

yet it may help much you especially &c. Again, Chapter 29th; She proceeds thus on the same subject.

The Soul's entring within her self into this Paradice 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 super-natural; 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 our selves one only good thought. For this is not a silence of the faculties, but a shutting them up within them∣selves.

§. 104.

Many ways we go on in acquiring it, both by dis-busy∣ing our selves from all other things, that we may inte∣riourly thus joyn our selves unto God, and, in business also, by retiring sometimes into our selves, tho it be but for a moment. This remembring my self, 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 con∣fess for my self, 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 Cu∣stome, and manner of recollection within my self, 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 practice himself in what is here spoken; because it is by little and little the getting the Mastership of him∣self: 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 speak-with within him; if he hearken, he hath to consider, that he ought to hear one, who speaks the most intimately to him; in summe, to make account, that he may if he will, never dis-joyn 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 custome 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 endeavor well imployed, which ye shall spend in this thing;

[she saith of her self, 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 discoursive Prayer, assisted with reading in Sterilities) unless hin∣dred by sickness, or much business; and she adviseth others to practice it, at least for two hours every day; in her Life, Chap. 8th.] for I know, that if you shall

intend 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 our selves 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 under∣standing let them be discoursing, and delighting them∣selves with him, not wearying themselves in framing reasons, and handsome expressions, but in simplicity re∣present their needs, and the reason he hath, not to en∣dure them, before him: One thing at one time, and ano∣ther thing at another time, to the end the Soul be not cloyed with feeding always on one Dish. —When we set our selves 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 Under∣standing 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 tire her self by going continually in quest of such discourse, but stay her self there with Christ, keeping the Understanding silent. And, if she can, let her imploy it in thinking, that he stands behold∣ing her; let her accompany him, petition him, abase her

self before, and solace her self with, him; and let her remember her self, that she is unworthy to be there. When she can do this, tho 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 en∣deavoured (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 my self in my interior, altho I spent most of the time in reading good Books, wherein was all my recreation; for God had not given me the talent of discoursing with my Understanding, or of helping my self with the ima∣gination, which in me is so gross, that, when I have set my self to do it, I could never obtain of it so much, as perfectly to conceive, or represent within my self the Humanity of our Lord. And, altho 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; [especi∣ally to those, who are not content with common and ob∣vious matter of Devotion, i. e. such as a Book, or our me∣mony easily affords, but seek after subtiler Discourses.] For, if the employment of the will, by having no ob∣ject present, where her love may busy it self, happen to fail, the Soul is left as it were without a stay, and ex∣ercise; and her solitude, and aridity do put her to great pain; and likewise her [wandring] 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 suffer∣ed 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 read∣ing, since of himself he knows not how to draw out such Arguments. For this manner of proceeding is so pain∣ful, that if the Master, who hath the guidance of such a Soul, should restrain it to exercise Prayer without read∣ing, I say it is impossible, it should continue therein very long, being so deprived of this help of reading (for read∣ing helps him much to recollect himself, who proceeds after this sort, and is necessary for him; tho 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 obstinate∣ly in such Prayer, for it is a thing too painful, and toil∣some. By this means of using a Book, I began to re∣collect 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 recol∣lecting 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 per∣fection

in this holy art of Prayer, as to become a most fa∣mous Pattern therein to all ensuing Generations. You may find also an eminent proficiency and the like expe∣riences 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 couragious diligence, and resolute patience in encountring 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 alotted 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 doubt∣less 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 discoursive part thereof, performed more by the Ʋnderstanding, and used more in the begin∣ning of Prayer; the other the more enjoying, and passiona∣tive part, performed chiefly 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 chiefly in the second. Sometimes the vehement inclinations of the will (by a more immediate power of grace) preceding the acts of the Ʋnderstanding, 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 fore-named 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 imagina∣tion. And again, the affections not operating, the specu∣lations of the intellect are fruitless, and comfortless. But, if at the first also the understanding happen to be dull, slug∣gish, 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 your self able, without its help, to proceed. Teresa (in the 4th Chapter of her Life) reports of her self, that for eighteen years she never durst betake her self 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 enflamed 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 abhor∣rence of all sin and displeasing God, and of tepidity in his

service; and raising a love to mortifications, and suffer∣ings; 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, tho by Prayer we may dispose our selves (tho this disposing also is from God) in some man∣ner for those spiritual graces, and influences supernatural, which some Saints of God enjoy in some extatical rap∣tures, 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 endea∣vours, and that God only gives them when, and where, he pleaseth; tho mostwhat he pleaseth to give them upon our much endeavours for them.

§. 113.

Imaginary place of ad∣dress.

18. Ordering, and fashioning in your thoughts (and this without much curiosity, or trouble to your fancy) an ima∣gined 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, &c.) [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, re∣signation, shame, compassion, and tenderness, according to the business you then negotiate with him.] As, representing to your self, God, in his Majesty, according to the visions of Ezechiel, c. 1. Esai. c. 6. Dan. c. 7. St. John, Apoc. c. 4. &c. 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 your self appearing, as a poor prisoner in shackles, haled before him sitting in Judgment. Or, as the prodigal Son, returning with shame before his Father. Or, as one full of Ʋlcers, and Sores before a Physitian that can certainly cure him. Or, as one taken prisoner, and kept in chains by his enemy, and begging his freedome from his own Prince passing-by in triumph. Or presenting your self to him, as if you lay on your death-bed. Or, as when you were in some danger of your life: In an extraordinary storm of Thunder, Earthquake, Shipwrack; in your last sick∣ness. Or, as if the trumpet were sounding, and the dreadful day of Judgment had surprized you. Or, as if you suffered the torments, which Dives doth; yet with some hopes of be∣ing delivered. And, such passion for pardon, and resolu∣tions 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 your self to our Saviour; as Peter cry∣ed out when sinking in the waves; Or, when he cryed: Lord, not my feet only, Jo. 13.9. Or, weeping, —as he, when his good Master looked back upon him, after he had denyed him. Or, as blind Bartimeus importuning him for the restoring of his sight, Or, as the Paralitick, 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 your self standing be∣fore the Emperor of the whole world, condemned to dye the most horrible death, for treason against him; and then this Em∣peror sending his onely Son (that justice may not be de∣feated, all others refusing) to dye 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 your self 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 sweating of Blood: When He tyed 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 whip∣ping 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 com∣passion to his innocence, and grief for your sins that caused such his pains, desiring to bear part of his sorrows, and re∣solving 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 judgments, there mercies; and, amongst so many millions taking notice of you, and before his An∣gels testifying his good will unto you and desire of your Sal∣vation, and sending by the chiefest of his train many gifts, and tokens of his love, and withal diverting his judgments 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, ima∣gining the Show, Rev. 4.8. or 5.9. —7.10.12. and your self amongst that Heavenly Quire, crying Holy, Holy, &c.

Es. 6.3. Or Bless the Lord with me all ye his Angels, &c. Psal. 103.20. Or crying, Glory in the highest, with the multi∣tude at our Saviours triumph, Luk. 19.37. &c. 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 ne∣cessities, Imagining our Saviour as at his last Supper giv∣ing his Body &c, or as sitting on Jacob's Well, and you beg∣ing of him with the Samaritan Sinner; Lord give me that water &c; or with the Canaanitish Woman asking for some crums that may fall from the Childrens 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 pro∣cure 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 shewed to, and intercessions made for, you) would try now the return of your love to him in interceding for it, &c. Now, who thinks such acts of imagination useless, let him only consider the great effects of Imagination in another kind which he hath ex∣perienced (in advancing his lusts, and many false plea∣sures, 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 your self little devotion, or also much distraction of thoughts &c. 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 endeavor; and devotion is often ac∣quired by entring into Prayer, when we had it not before.

20. Not omitting and thinking your self excused from your private dayly devotions, by your presence at some com∣mon. 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 publick prayers, confessed or petitioned for?

21. Ʋsing 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; custome of praying at length will make you in love with praying, i. e. conversing with God. Frater, eamus paulisper pre∣catum. 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 great∣est 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, busi∣ness, 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. Ʋsing 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, can∣not 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 la∣bora; Sic erit lora brevis, & labor ille levis.

26. Therefore always entertaining, besides Prayer, ano∣ther (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.

Ejacula∣tions 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 &c. 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 medita∣tions. 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 lye down, and when you rise up; and when you put on your cloaths, when in impertiment company; when at meals &c. to prevent evil thoughts; vain discourse, or attention to it; intemperate eating; to divert any tempta∣tion, to recover your self out of a passion &c. (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, Omit∣ting; transposing; some verses. Joyning some parts of several Psalms into one. Changing David's professions, into petitions: As: for [I love] Let me love &c. Chan∣ging 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 atten∣tion, to what you say, and minds you more of God's pre∣sence. Applying to Christ, and the Church, and their tri∣umphs, or troubles, all said of David, and Sion; And to your, and the Church's, spiritual enemies, flesh, or its lusts, world, and devil, all his deprecations against his foes: (do∣ing this also in your mind whenever you hear them read.) Furthering your self with some of a several devotion, ac∣cording to the several parts of Prayer (i. e.) for Confession; for Thanksgiving; for Doxology; for Aspiration, &c.

§. 121.

Length of Prayer.

33. As tasking your self 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 be∣cause so all festination, and sudden riddance of a set form (which most are liable-to, in this so burthensome-account∣ed duty) may be prevented; And also because much hesi∣tancy, dulness, unpreparedness, coldness, evagation of thoughts, hardly yet diuerted from our last employments, do accom∣pany

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 pict vale il fin d'oratione, ch'il principio. So that who makes hast to end their Prayers entertain only the pain and toil, but forbear to tast the sweetness, and benefit, thereof. See several ways for enlarging Prayer below.

§. 122.

Digr. 1. Of the exceeding small number of those mi∣nutes of the day, which are ordinarily spent in this nego∣tiation 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 re∣petitions, and long Prayers; notwithstanding the known contrary practice of our Saviour (who continued whole nights in Prayer; and rose a great while before day to pray &c.) 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. &c.

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 practise 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 formed, Prayer is the chiefest pleasure of their life; nor do they force themselves to lengthen, but to re∣strain, 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 &c. 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 con∣tinually flitting are frigid, and languishing; and so often changing of the fewel hinders the enkindling of the passi∣ons, 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 medi∣tations; and of our posture; or by spending part of our time in meditation, recitation of Psalms, &c. part in prayer; or part in a set form, and part in mental prayer; and abi∣ding 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, where∣in 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 en∣larged 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.

Importuni∣ty in Prayer

39. Not desisting in our requests, not presently answer∣ed by God; but continuing them with all fervency, impor∣tunity, tears &c. never fainting, according to our Saviours 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 Neighbor) when doors shut; in bed; at midnight (See Psal. 44.23.) but this chiefly 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 wisdome, and in silently relying on his care, having a promise for ne∣cessaries, none for plenty) always observing rather a great moderation, and indifferency in your requests; Saying with St. Austine, Te faciente quod vis, da mihi libenter sequi. Which request for such things, when our importunity re∣ceives also of him, it is many times more out of pitty 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 unpre∣scribed expressions. These, 1. More hindring any eva∣gation 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 remembred, 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 seldome idle) is left at liberty for other imployments; and the mind ordinarily less mindeth its former, (especially after its often repeti∣tion 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 fitter for acts of contri∣tion; sometimes more lightsome, and fitter for thanksgiv∣ing, and praise. Now to both these are set forms an ex∣tream restraint, to the great loss of the Soul.

3. Being more pliable to our present condition, and necessi∣ties, continually varying, to which one set form can no way suit.

4. Lastly; 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 en∣larging.

42. At least after your set form ended, enlarging your Prayers with some unprescribed devotions, till custome hath made them more easy, though he that is truly sensible of his own vileness and defects, of God's greatness, and good∣ness, 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 your self 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 man∣kind

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 joyning 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; particularizing in your ordinary sins — 1. Against God; 2. Your self; 3. Your neighbor; 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 &c. Detraction, &c. Distrust of thy providence &c.] 3 for his averting evils due to them. 4. For his bestowing gifts necessary — Spiritual; temporal. Making your pe∣titions also for these spiritual, and temporal gifts, particu∣lar; according to the distinct considerations of your duty. 1. To God. 2. To your self. 3. To your Neighbor; and to these your neighbors, 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 men∣tioned in this Book) [saying: Hereafter grant me Tem∣perance, &c. —Charity to my neighbor; to suffer long, and to be kind &c. (1. Cor. 13.4, 5, 6, 7.) love of the Lord my God with all my heart &c. (Matt. 22.37. &c.) 3. Ob∣lation, (considering wherein we may further serve God); and Resolutions.4. Intercession; For Church, State, Persons of particular relation. [But here 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 practice varying from it in expression, and enlarge∣ment of your conceits; yet with a retiring still, as need is and as your extravagancy is exhausted, to the matter there∣of]

or, if you use not this practice, you may follow the several parts of Prayer (set down before &c.) only chan∣ging the order: first taking in hand the fourth; then se∣cond; then first; third; fifth; sixth. Sometimes dwel∣ling longer on one, sometimes on another (as your Medi∣tations abound); and then passing over the rest more briefly. Or you may run over those Subjects of Medita∣tion 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 inter∣mingling 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 Command∣ments; Jo. 17. c. Any Psalm, or Hymn; Magnif. Benedict. Te Deum. Staying upon every part so long as your ima∣gination suggests any acceptable matter; and exercising several acts of devotion, (as Confession, Petition, Praise, &c.) according to the subject. Or staying only a short set time on every one, and so running through many such prayers &c. 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 Ser∣mon; the later ends of St. Paul's Epistles &c; turning pre∣cepts 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 Tem∣poral, to thank thee for: So much wisdome, mercy, and justice, seen in all thy works, to praise thee for; so many temptations and dangers from which to beg thy preserva∣tion: So many businesses, of our own or our Friends, where∣in 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 inticements to sin, to resolve against, and resolutions to reiterate, and fur∣ther strengthen: So many Relatives, Spiritual and Tem∣poral and their necessities, to intercede to Thee for; And will any one, when he kneels down before thee, say, he finds nothing to say to thee; or knows not, how to con∣tinue 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.

Particula∣rizing in our Prayers

46. Making your prayers, in whatever kind (Confessi∣ons, 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 cancelled, 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 receit of any more there∣after; or that those also you had, should be retracted, when they ceased to be commemorated.

47. Laying open before him your innermost bowels, com∣municating 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 your self 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 &c.) with your prayers joyn the motives; such as may conduce to breed it in you, or perswade you to practice it: For any ne∣cessity, with your prayers joyn the motives, which may in∣cline God to grant it, for these will enflame 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, &c.

49. Keeping a Catalogue of all your greater sins: Of all God's greater, and more special benefits, and favors (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 dox∣ologies unto them.

§. 129.

Colloquies to be used in Prayer.

51. Using in Prayer frequent Prosopopeia's; Colloquies; Solliloquies: 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 po∣sture in the Gospel, as much animates your addresses. These will serve much to strengthen your faith, and your endeavors, by thus assuming another person, and being abstracted from your self. We thus speaking things not so easily thought on when we act only our own persons: counselling more impartially; comforting more powerfully &c. (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 Kingdome, &c. with us (Psal. 4.2. &c.) and those expostulations with the vain, or wicked, world, with our flesh, with our spiri∣tual enemies, with our former sins &c. (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 spake in holy men: Accepted with God; and answered with blessings; breeding also in your more confidence. In using these chan∣ging universals into particulars [instead of our, we, us,] I, me, &c. for we are more passionate for our selves.

§. 131.

Advanta∣ges to Pray∣er.

53. Using when you can those advantages your Prayers receive

1. From the communion of other Saints in publick Assem∣blies where is your worship of God more openly profest, and so he by you more glorified (See Heb. 10.25.) a grea∣ter promise of God's presence (Matt. 18.20.) a greater pre∣sence of the Angels (1. Cor. 11.10.) in religious assemblies,* 1.2 * 1.3 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 &c.

2. In such publick service applying the general praise, petition, &c. to your own particular necessities, benefits re∣ceived &c. Intercessions, to those to whom you have more relation. And in confession of sin, and some other actions, changing universals [us, our, &c.] into [me, I,] which experience will shew you to make your prayers more af∣fectionate, and attentive; excepting to those, who have attained more perfection.

§. 132.

2. From ho∣ly places.

* 1.42. From holy places. Choosing rather, as oft as oppor∣tunity permits, to offer up also your private prayers in a place that is holy, and consecrated to God's name; and ap∣pointed to be the house of prayer. (Matt. 21.13.) And this; not only, because this place, sequestred from tran∣saction 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 stron∣ger imagination of God's presence whilst we pray; But also, because these places seem to have more peculiar pro∣mise of his extraordinary presence there, and giving audi∣ence 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 publick places of God's worship are not de∣molished, 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 custome 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.

* 1.53. From holy times. In laying aside all your own both business, and pleasures (Isa. 58.3.13.) Using oftner, 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 your self before Jesus with the wise men; embracing him with Sime∣on &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 Hosanna's, Elegies, or Doxolo∣gies: Using such Psalms &c, as were chiefly 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. &c. For the other (time of joy) Psal. 45. —39. —72. &c. 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 honor of them (remembring the intimate communion, and spiritual con∣sanguinity 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 remembred 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 vir∣tues, 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, &c. for him) are by God made more partakers of the benefits of their prayers: (As in ancient time frequent experience hath shewed) these our respects to them being only for their faithful ser∣vice 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,* 1.6 and consecrated persons, presenting your Prayers to God.* 1.7

Digr. Of the Reverence to be had to Times, Places, Things, Persons, Consecrated.

§. 135.

II. Concer∣ning Medi∣tation.

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 morn∣ing; when your Spirits are most fresh, and clear, and un∣discomposed. This Meditation to be used then (as you please) as part, or out of Prayer (the greatest part of Me∣ditation 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 drowsi∣ness.

2. To make you more exact, and experienced, in all the particular heads of Devotion, 'tis recommendable, to change dayly, or often, the subject of your Prayers; imploying 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 burthened 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 Scrip∣ture, you shall find these much more to move you (as be∣ing 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;

* 1.81. By using much your fancy or imagination: and that, in all parts of this exercise; but especially in your prepara∣tion

to it: Imagining place, time, person, and other circum∣stances (such as may more work on your passions) into which, and amongst, and before, whom you shall suppose your self transposed during the time of your meditation. (See before.) Things by the operation of fancy repre∣sented 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 (tho far greater) to things of sense and things experienced (tho 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 your self, such actions, and motions to be seen, such discourse heard, by you; your tasting, touching, embracing such things, &c. as you fancy most agreeable, and proper, to the subject you have in hand.

§. 137.

2. Reason∣ing.

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. Affecti∣ons.

3. —1. By using, in, and upon, these the affective part of of your Soul,* 1.9 and indulging your passions; whereby your spirit, may as it were burst out, and extend, and stretch it self (towards its Creator, and the several ends of its crea∣tion, 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, ad∣miration, love, desire, beseeching, joy, election, aspiration, em∣bracing, promising, imitation, hope, confidence, praise, thanks∣giving, resignation, union, tenderness, pity, compassion, zeal, tears, &c.

2. For these observing this general rule; That whenever (tho in the exercise of the understanding, and reasoning) any devout affections, and motions of the heart (infused doubt∣less 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 discoursings (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 consider∣ations 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. Resolu∣tions.

4. —After these, lastly by making some good resolu∣tions for the future. For all Meditation whatever, whe∣ther 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 dis∣cussion 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 Contem∣plations, 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, chiefly lies our pleasing of God, and procuring a greater measure of his Spirit.

1. Here then 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 hinderances of them may happen, and what fur∣therances may be used.

2. A second Resolution concerning your not abandoning your self (if you chance in that time to fall into, or com∣mit 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, &c.

3. Briefly desiring God to strengthen you in these reso∣lutions, 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 ano∣ther 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 Con∣siderations 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

• Our selves that pray: our vileness and defects.
  • God to whom we pray; His infinite greatness, and perfections.
• Our Sins; and small ser∣vice.
  • Gods benefits, particular; and comparative with o∣thers: and our great obliga∣tions.
  • The several offices, and be∣nefits of Christ towards us.
  • The several offices, and be∣nefits of the Holy Spirit to∣wards us.
• God's Threats, and Hell.
  • God's Promises, and Heaven.
• The vanity, and perish∣ing of things present, and death; which exercise may profitably be performed in the particular meditation of the Death of some Acquain∣tance.
  • Eternity of things future▪
• Such Meditations as these serve to beget much humi∣lity 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, Thanks∣giving, and Compassion: zeal of Imitation; In doing all good; suffering patiently all evil; mortifying our selves to the flesh, and the world; And all these, to become conforma∣ble to this our great Lord.

The last encouraging, and strengthning our hope, con∣fidence, &c.

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 bur∣then of them; and just sorrow, and pains due unto them; and thus begged, and obtained your pardon and glorifica∣tion (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 Patriarchs 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 above-mentioned, 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; be∣cause examples work more than any thing else upon us; and this, of the Son of God, is much transcending all other Ex∣amples.

§. 142.

III. Exami∣nation of Conscience.

1. Using frequent Examination of your Conscience at least once a day; for a quarter of an hour immediately be∣fore going to rest; then reviewing the several imployments 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 dayly evil, and continually beating pulse, whch truliest disco∣vers to us the inclinations of the heart. (Matt. 12.34.) Evil thoughts, some discontentedness, or Temptations enter∣tained; or weakly resisted. See the chief heads in which the most holy shall find himself less, or more, guilty, and de∣fective, set down by Kempis, 4. l. 17. c. 2. Sect. Con∣cerning

what good God hath been pleased to do that day by you, for to thank him; (from whom all our holy de∣sires, and good Councils and just works, do proceed.) Espe∣cially 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, &c. Lastly concerning sins of omission, always comparing yours, with the practises 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.) Asking 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 even∣ing search: Joyning the practice of the two Resolutions mentioned above (p. 208.) (especially concerning some particular sin, to which you are more subject) to your mor∣ning devotions; and petitioning then for God's assistance, and joyning the above-mentioned Examination of Consci∣ence (especially concerning that sin) to your evening de∣votions, and then asking pardon, &c.

§. 143.

IV. Read∣ing Scrip∣tures and pious Books.

1. Tasing your self every day (to supply continually matter of Meditation, of Prayer &c.) to read some small portion of holy Scripture (this always to be done with much reverence:) Or some other pious Book that is practical, ra∣ther than doctrinal; and may serve not so much for teach∣ing you what you are ignorant of, as for reminding you of what you know. Especially avoiding any Books of Con∣troversy 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 informa∣tion

of your judgment, 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 mat∣ters, 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 perfecti∣on, and do experience what they say fulfilled in you. For, we ordinarily measure the purpose of its Precepts, according to our abilities to practice 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 medita∣tion 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 circum∣stances 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 &c. in his saying them. So in the words of our Saviour; consider the circumstances of his person, his affecti∣ons &c: and imagine that you hear them from his mouth. And you will find this much to advance both your under∣standing

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 Saints Life; rather late ones, than an∣cient, 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 dis-joynted 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 extreamly encouraged (in a holy emulation even of the Apostles themselves,) leav∣ing 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 burthen 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 (tho amidst the flatteries of your friends) in a true humility, and mean conceit of your self, and in a constant indeavouring to your lives end to grow better; and which example of holy men (since the chiefest cause of wicked life in professed Chri∣stians, so point-blank contrary to our Saviour's Precepts, is nothing but ill example,) will serve you for an an∣tidote to the poison of the other, by which so many, so heedlesly, lose their eternal Life.

§. 144.

Ʋsing pious Discourse and Compa∣ny.

7. Accustoming your self 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 par∣ticulars; admitting replies; indulged more freedome, di∣gressions, &c.) then general exhortations made (more at randome) in publick.

9. In such meetings not leaving your discourse to be ca∣sual, (for so it will be many times unfruitful) but de∣signing before-hand some subject fit for such conference.

§. 145. Worship∣ping God with the Ce∣lebration of the Eucha∣rist.

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 Sacri∣fice, and Passover; And Commemoration of our Saviour's Death, &c, till his second coming.

§. 146.

1. Being the most effectu∣al intercessi∣on 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, pur∣chased, 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 sa∣cred Rite, and Ceremony, which was instituted by our Sa∣viour to be observed by Christians, for the celebrating, and representing, and shewing 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 Sacri∣fices It is correspondent in many particulars. As,

§. 148. Sacrifice.

1. Propitia∣tory.

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. Austine 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. &c.)

§. 149.

2. Impetra∣tory.

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 them∣selves (as they also being Christ's Body) to God is then made; (Ecclesia seipsam per Christum offert, 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 re∣ceiving 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 San∣ctuary (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 &c. the Ancients using this Phrase [We offer unto thee for such and such, &c.]

§. 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. &c.

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 ad∣mittance to the hopes, and lawful enjoynments, of all his Blessings, spiritual, corporal; temporal, eternal. (Rom. 4.11. Matt. 26.28.)

§. 151.

4. Euchari∣stical.

4. Being the Christians Eucharistical Sacrifice, answer∣ing 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, &c.

— 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 strict∣ly 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 Lev. 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 commu∣nion 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, &c. (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 eter∣nal life conveyed to us &c. 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 &c. as by the first Adam we were of eternal death. (See 1. Cor. 12, 13. Eph. 4.24.5.29. &c. 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 our selves (1. Cor. 10.17.) and have Communion with all the Saints of God, and par∣take both of the glory, and benefit, and service (in their prayers, charity, sufferings, &c.) of all the rest of the mem∣bers 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 Chri∣stians Pass∣over.

5. Being the Christians Passover, answering to, and at the same time instituted instead of, the Israelites Pas∣chal Lamb: the Christians breaking bread, and cup of bles∣sing, 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 Aegypt) for our everlasting redemption (by the sprinkling upon us of the blood of the Lamb of God) from Satan, and the de∣stroying Angel, 1. Cor. 5.7.

§. 153. Our duty of homage for the use of God's Crea∣tures.

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 (tho this charity far more punctually, and plentifully observed in the primi∣tive times) being answerable to those customes under the law of bringing to the Lord at the Passover, the first fruits (Levit. 23.10.14.16.) By which Oblation we, acknow∣ledging him the Lord, and Doner 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 be∣ing lost in Adam's fall) to the Creatures, before unclean un∣to 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 Re∣surrection, and Immor∣tality.

7. Being the Christians Viaticum; answering to the fruit of the Tree of life in Paradise, and to the Manna, and Rock-water in the Wilderness (which were types of it. 1. Cor. 10.2, 3, 4. —12, 13.) The particular nourishment in∣stituted (since our ejection out of Paradise) for the prè∣serving 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. &c. For the Son (the second Adam, that is a quickning Spirit, 1. Cor. 15.45.) hath life in himself (Jo. 5.26); and there∣fore he that eateth him also liveth by him. (Jo. 6.57.)

§. 155.

The Symbol of our Chri∣stianity

8. Being instituted, for a perpetually sensible Anni∣versary, 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, our selves, thereby to take away all differences, and encrease our love

one to another: As likewise for a perpetual, publick, ex∣ternal mark of the Christian profession, to distinguish them from all other sects, and false religions.

9. Finally, to summe 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 Fa∣ther, 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 Sacra∣ment for working many wonderful mercies, and deliver∣ances to God's servants.] —Again, as impetratory for mer∣cies, 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 accepta∣ble, and well pleasing unto God for any mercies received &c. 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 in∣neglecting the use of these Holy Mysteries.

Digr. I. Of the great danger, and loss of infinite bene∣fits, 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 sence, 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 ob∣taining a remedy of some infirmity, deliverance out of some affliction; for receiving some grace, and benefit; for a thanks∣giving for some benefit received; for the helping your neigh∣bour in some necessity; for the increasing the Spirit, and the love of God in you, (1. Cor. 12, 13.)

3. Seting apart an hour or some good space of time im∣mediately after your Communion, to abide with, and enter∣tain our Lord in Prayer now entred in Person into your house, and present to the Soul in so extraordinary a manner. Using the acts of Mary Magdalen in lamenting your self to him, and kissing his feet, and attentively hearkning 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 your self concerning the fruits (which only can be wanting by your default) of your ha∣ving so many times received it.

§. 157.

The danger of using them un∣worthily.

Digr. 2. Of the great danger of using them with∣out 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 Du∣ties (whether towards God, our Neighbor, or our Selves.) 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 judgments for our sins which we undergo upon necessity (Levit. 26.41.) As be∣ing all sent by God —much greater than these deserved by us, —effective instruments, and inducements to God's pardon∣ing our former offences, and averting his eternal wrath from us. All redounding (if it be not our fault) to our fur∣ther benefit, and to God's greater Glory in, and by, us (Heb. 12.11.) Lastly, in all, ability being given us to en∣dure, 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, con∣sidering 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 your self of them; This being a lesser degree of impatience.

4. Patiently undergoing any natural infirmities, or de∣fects, 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 esti∣mate

of us; but according to our virtues: which, by their growing out of infirmity, become so much more praise-worthy: Meanwhile our defects being the best pre∣servers of humility.

5. Patiently undergoing, and not disquieting your self for any shame coming from some, otherwise harmless de∣ficiencies, or also avoidable faults. As; some ignorances, fooleries, and incivilities, undiscreet words, or actions; Se∣parating, 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 thank∣ing God, and pardoning your self, for the other. Contrary to the custome 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 mens (some or other) infirmities, which may make us more contented with our own.

6. Chiefly arming your self with patience against such Crosses, which no honor accompanies; but shame, and in∣famy, and that with good men; (for honorable 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 wisdome avoiding one tolerable, by God's judg∣ment, we fall into another worse.

8. Advices concerning Sickness the most common, and ordinarily the greatest, and the last, of all evils that hap∣pen to men.

§. 159.

1. For your behaviour before sickness, in preparing for it, Often premeditating of it; which makes all Evils easier, and not surprizing. 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 dis∣posing more wisely of your Master's Goods; (for which dis∣posal 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 en∣tertainment 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 shew fear; and imagining it always more dangerous than it is; and preparing your self always (though in likelihood it is not) as if it were a sickness to death: gladly then taking occasion to reconcile your self 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 fear∣ing 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 your self, 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 your self more specially concerning sins towards your neighbour; those chiefly against the 5, 6, 7, 8, 9. Commandments (in which man's laws also enjoyn reparation.) And making restitution, satisfactions; Ask∣ing forgiveness &c. Forgiving, and declaring your forgive∣ness towards any, that have so trespassed against you. Con∣fessing all your sins to God; and endeavouring to do this as particularly, as if all confessed were presently to be par∣doned, and all forgot to be answered for, at the day of judgment. 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 Con∣science 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 Thanks∣giving 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 ad∣vice of your spiritual Father, and with making your pro∣fessions also to him, as a witness of them;) concerning re∣formation upon your recovery. Avoiding much (espe∣cially 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 administred unto you. Praying extraordinarily, if your pains permit. Using, and, in all things obeying the Physitian. Offering up a contented pa∣tience

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 re∣covery: at sometimes, making them omit the necessary preparations for death, and at other times, loose the many great benefits of sickness, in humiliations, confessions, &c.
• 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 sensless; 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, begin∣ning 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 them∣selves)

and desiring that you may suffer here yet more for them (Hic ure, seca, &c.) and not seeking too passionately to diminish them; and, whilst much grieving, and hum∣bling your self for the cause thereof, yet accepting, and re∣joycing 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 Savi∣our, who sufferedst so much for me.

3. Yet taking great care, that you mistake not God's judgments upon your sins, for tryals 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 judgments upon you, in relation to them, tho executed (as 'tis usual) through man's injustice: God ordinarily punishing our innocence in one thing, for our guilt in ano∣ther, thus making his scourges more bitter unto us.

4. Not shunning, nor preventing any disgraces, by fore∣going the smallest duty. Using no compliance, no diffimula∣tion; no flattery; no timidity; modesty, or being ashamed of good; but rather provoking evil; and exposing your self on all occasions (in any thing for Christ's sake) to scorn, hate, danger, &c. without fear (in thus doing) of seeming proud, or contemptuous (Rev. 21 8.) [But the fearful—]

5. Ʋndertaking voluntarily, and with all alacrity such

sufferings (tho 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 benefit∣ting 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 wheren 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 servants 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 pre-occu∣pated acquaintance with, them. Quod alii patiendo leve, sa∣piens cogitando facit.

8. Often reading the sufferings of Martyrs, and com∣paring your own with the greater calamities of some o∣thers;

and some of those also of the weaker Sex, tender, delicate Ladies, flourishing in nobility, youth, beauty. Or chiefly 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 wisdome; shewed 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. In∣videt nemini; neminem despicit; sermonibus malignis non attendit &c. Pliny, 7. l. 26. Ep. Incusare deos, aut homi∣nes, 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 power∣fully to the love of another world —best teaching prayer, and fervent devotions [Tunc Deos, tunc hominem esse se, me∣minit.] 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 eter∣nal Judgments upon them [Deus non bis vindicat in id ipsum.]

3. Are the proper season, for the greater joys, and conso∣lations

of the Spirit; The truest enterchanges of love (for we love one the more, for whom we suffer, as well as e con∣verso) 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 priviledge of the disciples of our Lord, by ex∣traordinary 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 propor∣tionably greater, as greater here every ones sufferings. And contrarily less; as here, more secular content.

11. Lastly; That, for the substance of the evil, and af∣fliction it self, It hath nothing in it so terrible, as apprehend∣ed; that long sufferings cannot be great; And great suffer∣ings not long. Great pains being either interquiescent, (Om∣nis 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 pre∣scribed 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 &c. To which add this consideration; That many (dying with∣out repentance, and out of God's Grace, in their youth, or at that age when you also were (if you are not still) impeni∣tent) 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 your self, 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 &c.

§. 168.

II. HEADS for Meditation of SICKNESS, DEATH, JUDGMENT.

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. &c. 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 weakning pride, and am∣bition, 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 ha∣bentur, 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, terrour, and astonishment thereof, when it come (which we are sure one day must come) which are much lessened by often premeditation; forewarned, forearm'd. Ab assuetis non fit passio.

2. After this: imagine your self lying on your death-bed 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 Judg∣ment, and opinion, concerning all the things of this world; and the extream vanity and folly of them; we then speak∣ing like those, Wisd. 5.7, 8. &c. and fruitlesly wishing a few hours of that now eternally irrevocable time mispent in such vanities, wherein to fast, pray, and reform our life past.

4. The extream 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 (with∣out 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 destraction and horror that would be to you in a pre∣sent exile from your Country into some desolate Island.

6. The great uncertainty, or unworthiness, of the inheri∣tors 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 be∣holding your self even before death stript, first, of all your beauty, strength, abilities, perfections thereof, and many times also of your reason, and judgment; And consider as

the decays of it in sickness, so the filthiness, and loath some∣ness 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 rela∣tion to God's service. This in order to the first: you lea∣ving 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 mans, 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 ima∣gined; so as things do to one awakned out of a long dream.

10. A doom, or Judgment, 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 judgment; God's final judgment upon the Devil himself being deferred till that day, Jude, 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 judgment also as if it were immediate, be∣cause no interval of time is perceived by what is utterly sensless.

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, &c. 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 singu∣larly, and extraordinarily holy.

12. The eternally unchangable condition, after that moment,

without any benefit, of despairing repentance, and everlast∣ing tears.

13. The attendance of good, or evil Angels (according to our life past) by our bed-side 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, &c. (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 An∣gels 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 judgment 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 imploying of any Gifts, or goods spiritual, or temporal bestowed upon them. (Consider Matt. 12.36.37. Jude, 14, 15. Rom. 14.11, 12. Phil. 12. comp. 11. —1. Cor. 4.4, 5. —1. Cor. 3.13. &c. Job. 31.14. Matt. 25.42. —25.30.)

16. The fresh review that will be on your death-bed (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, especial∣ly those more considerable, the suggestions of evil spirits help∣ing 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 falsly 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 sick∣ness, 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 our selves.

19. The miserable condition of wicked men at that time beyond that of a beast that wholly perisheth; And here ima∣gine the terrors of Corah &c. 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 chiefly ariseth from every ones 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 choaked with its own nourishment or violently extinguish∣ed by some external accident) before its. Oyl is half con∣sumed. And since nothing is more common then exam∣ple

of this in others on every side; what self love, and do∣tage, is it to promise our selves a better destiny, till we also surprized become the like example to others?

23. And consider likewise, and think with your self 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 your self, 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 dyed; of whom your unkind friends will not be wanting to mind you also, because your self formerly have recovered.

25. For exciting your resolutions, and affections, In∣deavour to make the same judgment of things for the pre∣sent; 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 your self 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 memorials 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 mens &c. Remembring 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 Judgment 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 be∣ing inflicted chiefly not for vengeance, but for other ends; either for their good that suffer, or other mens 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 Kingdome 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 judgment. Rev. 20.11. comp. 12.) tho not till after the resurrection. 1. Thes. 4.16. (See 2. Pet. 3.10.12. Psal. 18.7. &c. Na∣hum. 1.3. &c. Esai. 30.27. &c. Matt. 24.29. &c. Rev. 20.11. Joel, 3.2.12. &c. 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 de∣formity.

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 depreca∣ting, 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 care∣fully gathered up, and brought together by the Angels, and such as they are described 1. Cor. 15.42. &c. 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 Judg∣ment) 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 &c. And every one giving account of him∣self to God; the Counsels of all their hearts being made mani∣fest, 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 mens works, then 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 judgment (the manner whereof is set down by St. Paul. Rom. 2. from 6. to 17. verse) which shall be upon no other point, but down-right according to works, (Rom. 2.6. Rev. 20.12. Matt. 16.27. &c.) In which works, words (Matt. 12.37. Jud. 15.) and thoughts (Rom. 2.16.) are contain∣ed. According to works; either those that men have per∣severed 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 repented of upon us (See Ezech. 18.24. 2. Pet. 2.20. Matt. 18.23. &c. 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 re∣vealed 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 ob∣scured 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 ex∣cusing 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 know∣ledge, 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 for∣born (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 re∣ward, yet that Judgment shall be more tolerable by much for some offenders than for others: for those who lived under Moses's Law, than for those under Christ's (Heb. 2,3. —10.28, 29.) for those under the law of nature, than those under Moses's: 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 respect∣ing 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 vertue 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 Judgment, 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 Bre∣thren, 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 Kingdome promised: i. e. to be partakers with Christ of his Kingdome over all things (See Matt. 24.47. Rev. 3.21.) In which Kingdome first taking their places, and set on thrones (as mercy in that day also will prevent Judgment) they shall judge with Christ the rest of the world; and that not only men, but Angels.

10. The General 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 pro∣fessed 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. &c. Dan. 12.2.)

11. The dreadful sentence (Matt. 7.23. —25.41.) And the outcries of that day; and the woful separation; (the most joined being then parted asunder according to their contrary deserts, (Matt. 24.40.) the cursed (with weep∣ing; and gnashing of teeth, to see others in the Kingdome they might so easily have acquired, and themselves thrust out Luk. 13.38.) descending into the abyss, and land of forget∣fulness (Luk. 8.31. Psal. 88.12.) as the blessed with our Saviour ascending) and being now filled with the perfecti∣on of despair, and left to God's anger, and indignation, and vengeance; which vengeance having been gathered toge∣ther 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 vio∣lence, 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 tri∣umphing 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 for∣getfulness.

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 Sodome: 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 entring 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 ex∣perience 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. &c. 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 pre∣sent 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 Aegypt; for he had respect unto the recompence of the reward, saith the A∣postle of Him, Heb. 11.26. And our Lord (saith the same Apostle, Ibid. 12. c. 2. v.) for the joy that was set be∣fore

him, endured the Cross having despised the shame. And, Rejoyce (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 rejoyce not, that the Spirits are subdued unto you: but rather rejoyce 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 Meta∣phors, 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 Fathers will, That of all which he hath given me, I should lose nothing but should raise it up again at the last day &c.

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 dyed and rose 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 then not built of corruptible flesh and blood:

Now this I say, That flesh and blood cannot possess the Kingdome 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 A∣postle) 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 Judgment; and there after our receiving an Absolution before the Tribu∣nal 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 Judg∣ment 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 &c. Eph. 2.29. Sit 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 al∣together the measure of the stature of the fulness 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 Holy-day, 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 hungring 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 Glo∣ria 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 afflicti∣ons 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 induring 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 Kingdome 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 linnen 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 ra∣vished 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 Kingdome 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 fathers King∣dome, 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 &c. Let him that is a thirst come and who∣soever will let him take the water of life freely. Apoc. 22.2; 17. Entring into the never-ending joy of our Lord, Matt. 25.23. In whose presence is fulness 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. &c. 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 ra∣vished with his beauty and holiness, that for ever they are do∣ing 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 marvelous 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 wisdome, 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 wisdome, 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, &c. 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 fulness 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 per∣fect 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 glori∣ous 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 Chry∣stal, Rev. 21.21.11. —4.6.

The Foundations garnished with all manner of pre∣cious stones, See Rev. 4.3. Jasper, Saphire, Emerald, &c. ver. 19.

The walls of Jasper, clear as Chrystal, &c. ver. 18.11. these stones too having the glory of God (ver. 11.) shi∣ning 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 abomi∣nable or defiling enter in there at: But only those that are written in the Lambs 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 yield∣ance 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 en∣tring 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. Cloathed all in white bright radiating Robes, and shining as the Sun.

Wonder at their endless inviolable Concord. A City at unity in it self. 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 joyned, hath a more excellent power and vertue in compacting the Members of Christ, then 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 mag∣nitude, but after that nothing seems addible to the splendor 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 schisme, 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 Quire 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 Pro∣phets, Matt. 10.41. Evangelists, Patriarchs, 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 domestick attendance of the Almighty.

Beside his Throne, Rev. 5.11. that winged Host of hea∣venly 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, sit∣ting on the right hand of the Majesty in the highest far a∣bove 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, &c. 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 wisdome 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 Di∣vinity, 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 mettal burn∣ing 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 heaven∣ly Quire mixed of Men and Angels, but under the presidence of a man. 'Tis perpetual musick, 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 ce∣lebrating 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, &c. They rest not day and night, saying, &c. 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 Al∣mighty with a Dignus es &c. in admiration of his wisdome and thankfulness for this their happiness, Rev. 4.11. Ra∣vished 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 &c. 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.

* 1.101. First consider the greatness of his person, his infinite majesty, glory, beauty, power, wisdome, mighty works; help∣ing 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 An∣gels (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 pre∣servations temporal, from many evils happening to others (as diseases, poverty, many casual, and quotidian dangers, &c.) (Here calling diligently to mind any misery lying upon any of your acquaintance; and remembring that your sins have also (perhaps more) deserved it: thank∣ing God that you are preserved from it.)

6. 2 Many particular blessings temporal, denied to ma∣ny others (as health, riches, honour, long life, &c.) he ha∣ving provided all necessaries for you; and doing good to you, all the while that you have done nothing but offend∣ed him, even perhaps as long as those, Psal. 95.10.

7. 3 Deliverances, and preservations spiritual, from the Devil, and his evil Angels day and night seeking your de∣struction, 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 forbad you things exceed∣ingly hurtful to your publick and private good. Laws not grievous: but an easy yoke, and a light burthen (1. Jo. 5.3. Matt. 11.30.) to those that are exercised therein. Teach∣ing you in all things (out of his infinite wisdome) 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 doings.

2. Making you most gracious promises upon obedience to his will, and following his counsels; and again grievously threatning you upon contempt of his laws, and these pro∣mises. 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 dayly delight (Prov. 8.30.) sent out of his own bosome (Jo. 1.18)

—Even by him [God that made the world] to be gi∣ven up to death, to be hanged on the tree, for you, and in your stead. Remitting all your Sin gratis for his suffer∣ings; without requiring of you so strict an account for offences, how grievous soever, committed in the time past before you were, by the receit of the stronger ilumina∣tions of his Spirit, converted unto him.

4. Calling you (by being born, according to his good pleasure, in a Christian Common-wealth) 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 re∣mission of sin, of increase of Grace, &c.) _____ _____ To the guidance, and assistance of his holy Clergy: To the Example of ma∣ny 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 enjoyned 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 hea∣ven, 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. Indeavouring 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,* 1.11 the holy one of God in the fulness of time anointed by the Father, and sent into the world. A new Law-giver; ministring 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 Kingdome 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 em∣bassy, 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, Pastour, Bishop, 1. Pet. 2.25. —1. Pet. 5.4.

§. 176.

2. After thus teaching the Way of life: Christ the Ex∣emplar, and Pattern to mankind, in his life, and death,* 1.12 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 un∣profitable unto us,* 1.13 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,* 1.14 the lamb of God, the true sin-offering for the world, expiating our guilt; and our passover delivering us (sprink∣led with his blood, Heb. 12.24.) from the destroying Angel. And our peace-offering, by eating whereof we have Com∣munion with God; with his Son, and all that is his; with the Saints, and all that is theirs. Lastly, by eating where∣of, being the Bread of Life, our Souls, and Bodies, are pre∣served 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 unsa∣tisfiable; and in bondage to sin;* 1.15 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 ransome, freeing us from our debt; and, by ma∣king 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 possi∣bility 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;* 1.16 and he by his pride trans∣gressing 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, en∣tring a Covenant, involving his seed; fulfilling it by walk∣ing 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 be∣coming 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 per∣fect 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 cor∣poral glory, and perfection, like to his; when they also like him shall be the sons of God; Heirs, &c. He for this effect instituting two Sacraments; the one of Remission, and dy∣ing 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 righteous∣ness, 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 call∣ed also the first-born; 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 sit∣ting 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 ap∣proach of common sinners;* 1.17 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 Melchizedechi∣cal, 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 entring 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 our selves, 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 him∣self also from the Father confers upon us, as having a

Priest-hood Royal; (in respect of which Regality as he is, like Aaron, a Priest; so, like Moses, and Joshuah, the Cap∣tain of God's people; going before them into the celestial Canaan, and their fore-runner 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 inter∣cessions for the people: Till, in the consummation of all things, he returning again out of the heavenly sanctuary (Heb. 9.28.) shall give the compleat blessing (even eternal salva∣tion) 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,* 1.18 and after∣ward sustained, and governed, the whole world, (and more especially the Church,) from the beginning. But man be∣ing 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 dis-obedience, both what he had, and what he had hopes of: This eternal King in pity to man, and zeal to the reparing of his Fathers Glory descended from his throne divested of all his Glory and Majesty, and be∣came man of the meanest fashion; and by his obedience, and sufferings (the way prescribed to attain it) regained this Kingdome in his humane nature: and so by him shall as many of Adam's Posterity, as truly follow the Example he hath shewed them. In which Enterprize, 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 Crea∣tures; 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, cor∣respondent to the increasing, at that time, of the torments of the evil for their mischievous endeavours against God's Creatures: the great Arbitour of bliss, and torments, and at that time the maker of a new world. Meanwhile exer∣cising this his absolute dominion, and power; by certain degrees (not all at once) according to his infinite wisdome. 1. Both in subduing his enemies; where he first de∣stroys the first Beast. 2. Then the second Beast, (or image of the first Beast revived) together with the false Prophet (or Anti-Christ) that is joyned with him (Rev. 19.20.) 3. Then Satan (Rev. 20.10.) 4. Last of all, Death it self (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 fulness 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 Kingdomes, 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 King∣dome 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 com∣mon 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 Governour; and the Holy Ghost (ever) illuminating, and sanctifying the members thereof. With which Church was always estab∣lished 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, La∣mech, Cam, Canaan, Aegypt, Babylon, &c.) so another the Children of Faith, (first Abel Martyr, then 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 pro∣mulgation of the Law, &c. See all these things prosecuted at large in the forementioned Discourse.

§. 185.

The Love, and Power, of the Fa∣ther, 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 inti∣mate 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 Wisdome 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 re∣ceived and heard from the Father, so the Holy Spirit de∣scended 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 Regene∣ration.

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; con∣veying into our Soul Holiness, and into our Body Im∣mortality, 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, a∣mongst

our selves, and with the head, as being all actua∣ted, and moved by one and the same Spirit.

§. 188.

The Spirit of Illumina∣tion.

The Holy-Ghost conveying its gracious Influences, and Effects, both into our Souls, and into our Bodies: Into our Souls, both in our Ʋnderstanding, and Memory, and in our Will, and Affections. In our Ʋnderstanding, 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 darkned in our Ʋnderstand∣ing;) doth reveal unto us all the supernatural mysteries of our Redemption, and Salvation, and produceth in us a live∣ly faith, and credence of things not seen: who beareth wit∣ness 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, illu∣minations, both in things of spiritual and temporal concern∣ment, both for their own edification, and the edification of others; knowledge of the mysteries of Religion, and of the deeper sence 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 Wisdome, and Counsel; the gift of Eloquence, and powerful perswasion: Wisdome 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 imploys 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 (accord∣ing to the promise under the Gospel) writeth all God's laws in our heart; and inclineth our will to obey his Com∣mandments no more out of constraint, and fear, but out of choice, and affection: who dictateth to us all our accepta∣ble prayers to, and acceptable praises of, God; and leadeth the greater proficients in God's service into a perfect con∣templation of, and union with him. Elevating them with rapts, and extasies, and consuming the Soul with the flames of Divine Love.

§. 190.

Towards our Bre∣thren.

The Holy-Ghost, the Spirit of love to our Neighbour: Who doth enflame us with a most ardent love towards our Brethren: whose blessed fruits are love, peace, long-suffer∣ing, gentleness, goodness, meekness; by whom the Saints are rendred kind, not envying, not vaunting themselves a∣bove 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 be∣stoweth on us this most excellent gift of Charity.

§. 191.

The Spirit of Corporal Parity, and Mortifica∣tion.

The Holy-Ghost conferring its gracious effects and in∣fluences, as on the Soul, so on the Body; In it, The Spirit of Mortification, and Chastity. Who continually warreth a∣gainst the flesh, and delighteth in the severest afflicting and subduing thereof; especially taketh pleasure in its Purity, and Chastity; and eminently opposeth all unclean∣ness, and those risings of Concupiscence, which sin, first, dis∣covered in our first Parents. Who also continually warreth against this world; opposing the vain shews 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 pos∣sessed his house; from whose gracious descent, upon our Saviour's ascension, this evil Spirit hath suffered a great re∣straint of his former delusions, by his Oracles being silenced, and Idolatry destroyed.

§. 192.

The Inter∣nal Inter∣cessor, and Advocate

The Holy-Ghost, the Paraclete our Intercessor, and Ad∣vocate, 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 inter∣cession 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 Fa∣ther, or the Son: But when we sin against him also, and make him depart 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 Inter∣nal Com∣forter.

The Holy-Ghost, the Comforter; whose Divine presence rendreth 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, inter∣nal 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 rejoyce in, and long, and wait for, that blessed day of our Consumma∣tion,

and the appearance of our Saviour, that so we may enter into the joy of our Lord.

§. 194.

The Spirit of Obsigna∣tion, and Ʋnction.

The Holy-Ghost, the Spirit of Ʋnction, and Obsigna∣tion; an Ʋnction, and a nointing from the holy one, where∣by 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 foretast of those heavenly Gifts, and of the good word, and promise of God, and of the power of Christ's Kingdome, and of the world to come.

§. 195.

The Spirit of Miracles and wonder∣ful 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 Na∣ture; healeth the sick, enlighteneth the blind, strengthneth the lame; restoreth the withered; multiplyeth 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 Inter∣nal Seed of Immortali∣ty.

The Holy Ghost, the Seed of Immortality in our corrup∣tible Bodies, and a fountain in us, springing up unto eter∣nal 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 Spi∣rit of the Lord, from Glory to Glory, till with the Angels, and Saints, the Patriarchs, 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.

Notes

• * 1.1

  Corporal Reverence in Prayer.
• * 1.2

  1
• * 1.3

  1. From publick As∣sembles, and Communion of Saints.
• * 1.4

  2.
• * 1.5

  3.
• * 1.6

  4
• * 1.7

  4. From holy persons.
• * 1.8

  1. Imagina∣tion.
• * 1.9

  1.
• * 1.10

  V. Psal. 40 5. Many O Lord &c. They cannot be reckoned up in order unto thee?
• * 1.11

  1. Law giver and Apostle. The Truth.
• * 1.12

  The Way. 2. Exem∣plar.
• * 1.13

  3. Media∣tour.
• * 1.14

  4. Sacrifice.
• * 1.15

  5. Redeemer
• * 1.16

  6. Second Adam. The Life. 1. Cor. 15.45.
• * 1.17

  7. High-Priest, and Intercessor.
• * 1.18

  8, King.