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 burthen of them and just sorrow and pains due unto them and thus begged and obtained your pardon and glorification See Gal. 2.20 1. Cor. 8.11 Digr The most considerable points of our Saviour's History ordered See Exercit Spiritual some few of which at a time in order to be meditated on 2. St. Paul's Life because next our Saviour's more fully expressed in the Holy Scriptures than any others or some 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 because examples work more than any thing else upon us and this of the Son of God is much transcending all other Examples §. 142. III. Examination of Conscience 1. Using frequent Examination of your Conscience at least once a day for a quarter of an hour immediately before going to rest then reviewing the several 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 discovers to us the inclinations of the heart Matt. 12.34 Evil thoughts some discontentedness or Temptations entertained or weakly resisted See the chief heads in which the most holy shall find himself less or more guilty and defective set down by Kempis 4. l. 17. c. 2. Sect. Concerning what good God hath been pleased to do that day by you for to thank him from whom all our holy desires and good Councils and just works do proceed Especially concerning what good you have done that day to your neighbours whether any way relieved any necessitous person with your goods ignorant with your counsel discouraged vice in any encouraged any to virtue 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 evening 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 morning devotions and petitioning then for God's assistance and joyning the above-mentioned Examination of Conscience especially concerning that sin to your evening devotions and then asking pardon c. §. 143. IV. Reading Scriptures 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 rather than doctrinal and may serve not so much for teaching you what you are ignorant of as for reminding you of what you know Especially avoiding any Books of Controversy in Divinity being only an exercise of the Brain and having nothing to do with Devotion and Piety at such hours or seasons when your aim is not the information of your 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 matters continued to Christians See Gal. 3. ch Heb. 11. ch 2. Pet. 1.19 Heb. 4.2 Matt. 5.17 3. Reading Scriptures always with some short Comment Which divine writings will still seem some new things unto you and to have greater sweetness as you grow in perfection and do experience what they say fulfilled in you For we ordinarily measure the purpose of its Precepts according to our abilities to 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 meditation on any passage that affects you and casting what you read sometimes into a Prayer sometimes into an act of Admiration Praise Thanksgiving as the matter prompts to you 5. In reading the Scriptures considering not only what is said but the quality and disposition and other circumstances of the Author that saith it and sometimes also of those to whom it is said As in the psalms consider David and imagine his affections from the circumstances of his life c. in his saying them So in the words of our Saviour consider the circumstances of his person his affections c and imagine that you hear them from his mouth And you will find this much to advance both your understanding for a right construction and your affections for a right use and entertainment of them 6. Especially reading every day and this rather after meals for which also the missing of a meal will afford you half or a whole hours time Some little portion of a more eminent Saints Life rather late ones than ancient because less uncertain and amongst these only some few choice ones with often relection of them and of the whole life in order not some 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
pag. 107. 1 Concerning Good and Evil Ibid. 2. Concerning Truth and Error § 45. p. 114. 5. Industry and a Vocation § 58. p. 127. 6. Contentedness and Indifferency § 60. p. 132. 2. Towards your Neighbour Civil § 62. p. 136. 1. Justice Ibid. 1. Doing no Wrong Ibid. 2. Doing all Right § 63. p. 136. 2. Mercy § 66. p. 137. 1. Doing no Hurt Ibid. 2. Doing all Good § 67. p. 140. Of Alms and Deeds of Charity § 68. p. 140. A Catalogue of the many several ways of shewing Charity p. 144. 1. To the Soul § 71. Ibid. 2. To the Body § 72. p. 146. 3. To the Estate of our Neighbour p. 148. Several sorts of Charities more Vniversal p. 148. 3. Toward God Religious § 75. p. 152. 1. Loving him Ibid. 2. Believing and hoping in him § 76. p. 154. 3. Worshipping him § 77. p. 155. 1. With Prayer and in this Ibid. 1. For our Selves with 1. Confession Ibid. 2. Thanksgiving § 78. p. 156. 3. Petition § 79. p. 156. 4. Praise § 80. p. 157. 5. Resignation § 81. p. 158. 2. For others with Intercession § 82. p. Ibid. Benefits of Prayer § 84. p. 159. 1. The great power of Prayer with God And the Conditions to make it effectual § 85. p. Ibid. 2. The Benefit of the exercise of Prayer upon our selves § 89. p. 164. IV. Counsels and Directions concerning several Religious Exercises P. 165 1. Concerning Prayer and in this Conc. § 90. p. 165. 1. Preparatives to Prayer Ibid. 2. Corporal reverence in Prayer p. 166. 3. Guard of the Eyes § 92. p. 167. 4. Encitement of a suitable Passion § 93. p. Ibid. 5. Imagination of God's Presence § 94. p. 168. 6. Recollection of mind and senses in Prayer § 95. p. 170. 7. Heightning and enlargement of the affections § 96. p. 171. 8. Imaginary place of address § 113. p. 186. 9. Frequency of Prayer § 118. p. 189. 10. Ejaculations in the intervals of Prayer § 119. p. 191. 11. Recitation of Psalms § 120. p. Ibid. 12. Length of Prayer § 121. p. 192. 13. Repetitions § 124. p. 194. 14. Importunity in Prayer § 125. p. 195. 15. Liberty of Expression in Prayer § 126. p. Ibid. 16. Ways of enlarging Prayer § 127. p. 196. 17. Particularizing in Prayer § 128. p. 199. 18. Colloquies to be used in Prayer § 129. p. 200. 19. Scripture-Expressions § 130. p. 201. 20. Advantages to Prayer from § 131. p. Ibid. 1. Publick Assemblies and Communion of Saints Ib. 2. Holy Places § 132. p. 202. 3. Holy times § 133. p. 203. 4. Holy Persons § 134. p. 204. 2. Concerning Meditation § 135. p. 205. Meditation practised four ways By § 136. p. Ibid. 1. Imagination Ibid. 2. Reasoning § 137. p. 206. 3. Affections § 138. p. Ibid. 4. Resolutions § 139. p. 207. Several Subjects of Meditation § 141 p. 208. 3. Concerning Examination of Conscience § 142. p. 211. 4. Conc. Reading the Scriptures and pious Books § 143. p. 212. 5. Concerning using of pious Discourse and Company § 144. p. 215. 6. With the Celebration of the Eucharist § 145. p. 215. The necessary duty and great benefit thereof § 146. p. 216. As being 1. The most effectual intercession to God made on earth Ib. 2. The Seal of the new Covenant and the Christians perpetual Sacrifice § 147. p. Ibid. Sacrifice 1. Propitiatory § 148. p. Ibid. 2. Impetratory § 149. p. 217. 3. Federal § 150. p. 217. 4. Eucharistical § 151. p. 218. 5. The Christians Passover § 152. p. 219. 6. A duty of Homage for the use of God's Creatures § 153. p. Ibid. 7. The Symbol of our Resurrection and Immortality § 154. p. 220. 8. The Symbol of our Christianity § 155. p. Ibid. 3. The danger and loss in neglecting the frequent use of these Holy Mysteries § 156. p. 221. 4. The danger of using them unworthily and without due preparation § 157. p. 222. 2. Passive Suffering Evil § 158. p. 223. 1. Christian Patience Ibid. Advices concerning behaviour before and in Sickness § 159. p. 225. 2. Christian Fortitude § 161. p. 227. Considerations conc the Good of Evils § 164. p. 230. Certain HEADS on Seven Principal Subjects of MEDITATION 1. On Sin § 167. p. 232. 2. On Sickness Death and the day of Judgment § 168. p. 233. 3. On the Extreme and Eternal Torments of Hell § 170. p. 244. 4. On the unspeakable Joys of Heaven § 171. p. 245. 5. On the Benefits to man in General and our selves in particular of God the Father § 172. p. 255. 6. On the several Offices and Benefits to mankind of Jesus Christ our Lord § 175. p. 259. 1. Law-giver and Apostle Ibid. 2. Exemplar § 176. p. Ibid. 3. Mediator § 177. p. Ibid. 4. Sacrifice § 178. p. 260. 5. Redeemer § 179. p. Ibid. 6. Second Adam § 180. p. 261. 7. High-Priest and Intercessor § 182. p. 262. 8. King § 183. p. 263. 9. All these to all Ages § 184. p. 264. 7. On the several Offices and Benefits to mankind of the Holy Spirit § 184. p. 265. 8. The love and power of the Father and the Son § 185. p. 265. 9. The Spirit of Promise § 186. p. Ibid. 10. The Spirit of Regeneration § 187. p. 266. 11. The Spirit of Illumination § 188. p. 267. 12. The Spirit of Love § 189. p. 268. Toward God Ibid. Toward our Brethren § 190. p. 268. 13. The Spirit of Corporal Purity and Mortification § 191. p. 268. 14. THe Internal Intercessor and Advocate § 192. p. 269. 15. Internal Comforter § 193. p. Ibid. 16. The Spirit of Obsignation and Vnction § 194. p. 270. 17. The Spirit of Miracles and wonderful Works § 195. p. Ibid. 18. The Internal Seed of Immortality § 196. p. 270. LITANIES 1. To the Sacred Trinity p. 273 2. To God the Father p. 277. 3. To God the Son p. 280. 4. To God the Holy Spirit p. 285. 5. Of the Blessed Eucharist p. 292. 6. Of the Life and Death of our Saviour Jesus Christ p. 300. 7. Of the Blessed Virgin p. 307. 8. Of the Holy Angels p. 311. 9. Of all Saints p. 317. 10. Of Penitents p. 324. 11. For the Sick and those that are Dying p. 333. 12. For the Dead p. 340. 13. Of Christian Virtues p. 344. DOXOLOGIES A Doxology to the Blessed Trinity p. 353. A Doxology concerning the Ways of God's Providence p. 355. CONSIDERATIONS Exciting to HOLY LIVING 1 Concerning our present and future Condition I. Concerning our present and future Condition Consider 1. OUR future Condition immutable and eternal 2. Our present very short in nature by casualties yet shorter Hoc modicum longum nobis videtur quoniam adhuc agitur cum finitum fuerit tunc sentiemus quam modicum fuerit 3. Death ordinarily seizing us at such a time when less than at other expected Luk. 12.38 39 40. Matt. 25.5 24.50.44 Rev. 3.3 Eccl. 9.12 Luk. 21.35 1 Thes 5.2 3. Luk. 17.26.28 Jam. 4.13 14. And the
much secrecy knowing that God and his Angels see you and thus you shall seldome do amiss for according to the praise we look after God's or Men's either not the same Actions will be done by us or not after the same manner 2. Upon some Good done by you suddainly diverting any thought of receiving praise from men for it least such a thought if long dwelt on stain the Purity of your good Deeds and this Praise be your empty reward thereof and you lose your reward with God consider Matt. 6.2.5.16 Faciunt ut honorificentur ab hominibus Amen dico vobis receperunt mercedem suam Luk. 14.12 Hindring it also as not indeed due to you but to God and only by their error it is if by men given to you and if your good works are to be seen of men Matt. 5.16 yet it is that they may glorify not you on earth but your Father in Heaven Again what Praise is brought to you against your Will immediately transmitting it entire to God with a Non nobis Domine sed nomini tuo For it is certain what you do any way Good all the good thereof is not from You but from God and so the praise thereof to be transferred without your retaining it at all to the right owner the rest that is yours are only the infirmities and defects joined with it and for these you ought to blush and not desire praise but pardon of God the only Author of all Good and very free and communicative of it yet in return of Praise for it stands much upon his Right and usually suffers his Rivals that rob him of it afterward to fall shamefully See Act. 12.23 3. Silently suffering causeless Infamy and meekly accepting and offering it to God as a deserved punishment for other faults especially practising thus where Malice seems unsatisfiable and more contention only likely to arise from a defence and where a just vindication bears shew of too much self-esteem Considering our Lord's behaviour to the admiration of the Judge at his Arraignment for Seditions Treason Blasphemy Matt. 26.63 27.12.14 Who saith St. Peter 1. Pet. 2.23 when he was reviled reviled not again when he suffered threatned not but committed himself to him that judgeth righteously And the Apostles 1. Cor. 4.12 Being defamed we intreat being reviled we bless being persecuted we suffer it knowing that God sooner undertakes for those the Justification of their Innocence who for Peace-sake and out of much humility leave it wholly to him and in his good time performs it much more convincingly than themselves could Recommendation of Self Contempt 4. Chearfully entertaining any Contempt Which is a breeder of Humility in the same manner as Honor is of Pride And which contempt of secular Reputation and also of secular Contempt out of an affection to things divine that are usually much disparaged by the world keeps men steddy in Goodness and cutts off most of the Sins of Discourse much of which Discourse is directed to vain Glory and Applause to be attained only in bad things from corrupt judgments or is spent in justifying our selves against Contradictors all which our love of Contempt avoids as also it cutts off all discord hate and envy arising from emulation for Precedency and Honor when every one striving to be uppermost and quarrelling with those that obstruct it he that can be content to be below is always at rest and enjoys himself Joyfully also entertaining the being evil-entreated and evil-spoken of so it be not for evil which causlesly and patiently received with perseverance in that goodness for which you so suffer hath an exceeding reward hereafter for a small loss sustained here In such a case happy are yee saith St. Peter 1. Pet. 4.13 Count it all joy saith St. James Jam. 1.2 Jubilate exultate saith our Lord Luk. 6.23 Nor may any think themselves to stand obliged from that Text 1. Thes 5.22 To avoid all appearance of evil when to any Person good things appear evil Or obliged from that Text Col. 4.8 To do whatsoever things are of good report when the report of good is not such as it ought nor things of good report such things as are good But we are to avoid all appearance of evil when the things appearing evil are such as we may forbear i.e. are among things indifferent and we are to do all things of good report i.e. good report among the good §. 17. n. 1. 3. Of lawful sensual Pleasures 1. Forbearing sensual though lawful Pleasures 2. Avoiding at the first as much as may be any knowledge and experience of or skill in them for by this is cutt off the longing after them Digr How hardly such Pleasures can consist with Piety 3. Especially chusing rather if you can live continently a single life than Marriage To which the more to excite and encourage you §. 17. n. 2. 1. Consider The greater dignity of this than of a conjugal life For as Vncleanness is more especially opposite to Holiness than other vices See Rom. 6.19 Thes 4.7 Eph. 5.3 and hath a natural shame and guilt upon it which makes it seek privacy beyond any other Sin whatever See the shame of our first Parents upon the first appearance of Concupiscence Gen. 2.25 comp Gen. 3.10 And as there is a Purity and Holiness of the Body as well as of the Soul See 2. Cor. 7.1 1. Thes 4.4 Jud. 23. comp 8. And 2. Pet. 2.10.14 opposite to this Fornication and Vncleanness and enjoined to be observed in reference to Christ he being now the Husband of the Body and it his Spouse See 1. Cor. 6.20 compared with 13.18 c. So there seems to be a greater degree of this Purity of the Body opposite to Matrimony See 1. Cor. 7.34 and Rev. 14.4 where defilement with women is opposed to Virginity as another defilement with Harlots is opposed to Matrimony Heb. 13.14 The marriage bed is undefiled that is with Sin for this was appointed as for a means of propagation to Adam innocent so for a remedy against Fornication 1. Cor. 7.2 to man fallen and troubled with Concupiscence But the Virgins bed it seems is more undefiled more Angel-like in respect of corporeal Purity undefiled being opposed to an imperfection of Chastity Virginal as well as to the sin of Lust to the act of Concupiscence as well as to prohibited Copulations And therefore hereafter not to marry nor be given in marriage but to be like the Angels of God is reckoned as a thing more honorable for the Body Luk. 20.35 And Concupiscence one cause now of Marriage and which could it be remedied the Apostle would not advise so many to Marriage was not known by Adam when perfect and was a thing when appearing upon his fall which he was ashamed of and sought to hide as his Posterity ever since do those acts even of the lawful bed To a higher degree then of this primogeneal virginal Purity of the Body I suppose that
Of the heinous crime of lying and deceiving 1. Th. 4.6 2. Of the heinousness of perjury and breach of promises covenants c. Even those 1. Made out of fear 2. Or which others have compassed by fraud See Josh 9.3 comp 2. Sam. 21.1 2. 3. Or where others do violate their faith to us 3. Of God's special vengeance as it is specially invoked in making them upon violation of solemn Covenants Secondly MERCY And Thirdly LOVE §. 66. 1. In doing no hurt 1. Reverencing the absent and being very jealous of your behaviour concerning them 1. Not speaking evil of them tho a truth unless notoriously known and in a case of some necessity Not doing it always then even when it may seem some way to tend either to their amendment we speak of Or theirs we speak to for this pretence mostwhat is only a temptation 2 Lastly when the faults are such as for the offendors or also for the common good are not to be concealed speaking of them only to those who can remedy them i. e. to the person that offends or to the Superior and this with all humility but not speaking of them to others least so be introduced a custome of detracting Of which much silence is an happy cure Indeavouring still in part to excuse them when you are forced to relate their faults or when you hear them blamed by others for so those do who truly love another for charitable affections have always a charitable judgment and if we pretend to love our Neighbour as our selves we ought to excuse him because we usually do excuse our selves And so those do who constantly remember their own infirmities Besides that a custome of excusing much checks anothers male-dicency and men do not so freely blame and censure where they perceive it doth not please and so covering the others fault rectifies also theirs 3. When you must speak of them imagining them present and hearing you or that you speak to another to relate it unto them In general approaching when people are absent as it were nearer to flattery when present to detraction 2. Not discommending other men's works and doings Especially not those of Governors Jam. 4.11 Jude 8.9 not diminishing or dissembling their good parts c. 3. Not censuring c. Especially in the points of God's Judgments Remembring Job the Galileans and the born-blind Digr That ordinarily no good man is so good nor wicked man so bad 1. Cor. 13. Charity thinketh no evil rejoiceth not in iniquity hopeth all things believeth all good things as men commonly imagine As is experienced by much conversation with either after such an opinion first had of them 4. 1. Not enquiring into avoiding the knowledge of the defects c. of your Neighbour who is busy to mark can hardly abstain from censuring 2. thinking no ill 1. Cor. 23.3 Not hearing willingly 4. Not believing ill reports of them 5. Excusing 6. Especially never ill interpreting their intentions never saying they did such a thing out of pure wilfulness despite and malice Mat. 7.1 7. Forgiving and not returning evil for evil 8. Praying for their forgiveness from God 9. Loving and Praying for them this being a more special duty of the Gospel 10. Especially forgiving Errors and being charitable to other mens contrary opinions and judgment which charitableness cannot well be without an humble and mean conceit of our own wisdome therefore towards this difference in opinion we use to be far more uncharitable than towards vice Because who agree not in opinion seem to disparage our judgment and upbraid us of Error But the vicious render us appearing to our selves the more righteous Now we naturally tolerate any thing that advanceth us in our own conceit nothing that depresseth us 11. Not requiring satisfaction for losses Seek◠not her own beareth all things 12. In smaller matters not vindicating your innocency aspersed by them 13. Not relating their faults against you for their disgrace this being one kind of revenge talking afterward of mens trespasses is a manifest imperfection in our forgiveness 14. Preparing your self to receive more injury and loss rather than contend with them 15. Seeking for peace to those who have injured you with telling them privately their fault 16. Not envying them 1. Cor. 13.4 17. Esteeming them better than your self Envieth not is not puffed up 18. Submitting not only to Magistrates but even to one another out of pure humility Eph. 5.21 1. Pet. 5.5 Rom. 12.10 Digr 1. Recommendation of forbearing just suits and contentions for our right 1. Cor. 6.7 Psal 69.4 especially in smaller matters being sure that God will make us amends some other way This rule obligatory to Kingdomes and States one towards another as well as to private men As likewise States and Magistrates to shew all mercy in inflicting of punishments §. 67. 2. In doing all Good 1. There being two grounds of doing good and exercising charity to your Neighbour 1. The love of God to whom our Neighbour hath relation and whom God hath a care of and so we also are taking care of him to please God 2. And particular affections to our Neighbour from the relations we have to him or qualities we approve in him Building your well doing chiefly upon the first of these for so it will be more sure and more universal And this ground ought often to be meditated on to excite you to well-doing and to teach you to love them as his friends rather than your own 2. Returning 1. good for good for this is gratitude 2. Good from whence no Evil Humanity 3. Good for Evil Christianity and the first trial whether our Love to our Neighbour be for God's sake and such as is commanded 4. When another's good and yours cross preferring their good when considerably greater before your own persection As your Neighbors great benefit in his goods or affairs before a smaller loss and hinderance in your own your Neighbors life before your own goods your Neighbours Salvation before your life c. 1. Jo. 3.16 Of Alms and Deeds of CHARITY §. 68. 3. Shewing Mercy to all Creatures whatsoever capable of it particularly those under your command in using them kindly providing for them c. See Lev. 25.53 22.24.28 Deut. 25.3 4. 4. Shewing Mercy to your Neighbour not only for his body and his estate but above all to his Soul in any kind you may 5. Shewing what Mercy you can to the faulty in not punishing them when you are forced to it with rigour See Zech. 1.15 2. Chron. 28.9 Esay 47.6 Ps 69.26.27 Amos 1.3.6.19.13 nor adding more affliction to misery Ps 109.16 Phil. 1.16 Jer. 48.27 6. Shewing Charity and Mercy especially to Saints in a more careful manner than to others Since all poor do not equally bear the image of Christ and God's providence is especially sollicitous for his servants Matt. 35.43 1. Tim. 4.10 Deut. 11.21 Matt. 10.42 whose Mercies we are in every thing to imitate Gal. 6.10
distress because when he is weak then he is strong He taketh upon him thy yoke that he may find rest and leaveth all that he hath that he may receive an hundred fold By election of some voluntary sufferings he procures freedome from much greater which others unwillingly do undergo He abaseth himself he mourneth he hungreth and thirsteth to obtain a kingdome and to be comforted and to be filled Because he is wise and knoweth thy ways therefore after this manner seeketh he thy blessings and rewards § 3 Thy ways are not as man's ways O Lord and thou infinitely excellest him Repeat the Preface in all perfections which thou requirest of him and who is there who in love pitty patience long suffering humiliation of himself remitting of his due and laying down his honour is any way comparable unto thee Thou hast shewed so far thy love even to thine enemies as to give thine onely Son to death to save their lives Thou makest thy Sun to rise on the evil and on the good and sendest Rain on the just and on the unjust and art kind to the unthankful Thou pardonest the most notorious and malicious sinners even after a million of times that they have provoked thee that thou maist shew the vastness of thy mercy and compassion Thou aboundest so far in thy long-suffering and toleration even of the highest offenders that impatient men report of thee that there is no God to do Justice In thy corrections thou punishest us much less than we deserve and when thou punishest soon repentest thee of the evil and withdrawest them often out of meer pity before our amendment When thy chastisements profit us not thou ceasest from them and contendest not in judgment with us when we persevere in our wickedness Thou art not fond toward thy friends nor cruel toward thine enemies as man is Those whom thou most lovest for their perfection thou most afflictest and who beginneth to serve thee must prepare his Soul for temptations from thee Thou measurest out temptations according to our ability to bear them and those who suffer least are the weakest We would make this life for a time of comfort and thou designest it for a time of tryal Thou deliverest thy servants out of troubles rather then exemptest them from being at all troubled and who receives a Consolation from thee must presently expect a new Combat and thou sellest thy Graces for Sufferings Thou bringest evil upon thy servants to shew more thy power and love to them in their delivery and to encrease their joy thou preparest the way thereto through sorrows Thou bringest evils on them from things abroad to make them more love and adhere to thee and by looking on their sufferings also thou increasest thine own pity and tender affection towards them Contrary to the ways of men thy great love to humility causeth thee to converse most with those who seem most below thee Thy most intimate conversation and most familiar presence is with the poor and the sick the contemned the weak and desolate then thou most valuest them and drawest near unto them and lovest to be with them Thou hidest thy secrets from the wise and prudent and tellest them unto babes and such must they become who mean to be thy favorites Thou seest not as men seeth and that which is highly esteemed amongst men is an abomination in thy sight Thou art content to receive honour from a few and that thy wisdome be justified onely of its children whilst the greatest part of men dayly reproacheth thee as if there could be no God that governeth such a disorderly world or if any that thou hadst given man no sufficient evidence in what way of Religion thou wouldest have him to serve thee Thou art blasphemed and provoked every day and no Saint ever suffered in his honor and good name as thy most pure and holy name doth No mens actions are so much or so often blamed as thine none suffers so much detraction and calumny and being injured and having power doth so long or so patiently hold his peace But in the day of wrath thy anger is intollerable according to thy infinite power so is thy vengeance upon thine enemies infinite Man is astonished at the thought thereof and cannot comprehend the reason of thy Justice These things thou dost and sufferest O Lord that men may acknowledge and glorify thy all-excelling holiness and goodness These things thou dost O Lord that man may acknowledge and trust in thy all-ore-ruling power These are thy dayly works and for these we desire to praise thee and who so are wise and will meditate these things they shall understand the righteous ways ef the Lord. FINIS