Sect. 1 MAny that are given to Prayer, gain little profit thereby, becauſe they do not know, nor conſider what Prayer is; for had they known it, they would be morePrayer not well known. attentive in it, and uſe it as they ought: And ſo we ſhould have more Saints then there are, and Heaven more Souls.

Sect. 2 You muſt therefore underſtand, that Prayer generally taken is an Elevation or ApplicationWhat prayer is. to God; ſo, that if a man pronounce many good words with his Mouth, and ſeem to Pray, not having this Elevation, it is no Prayer, by reaſon the Mind is not elevated or applied to God. As for example, ſuppoſe a Child, required by his Parents to read very Godly prayers in ſome devout and pious Book, either to paſs away the time, or know whether he can read, or no, he cannot, in ſo doing, be ſaid to Pray, though he reads the moſt devout Prayer that can be: Why ſo? becauſe he intended not to Pray, and the principal thing (which is the application to God) is wanting: Therefore our Saviour ſpeaking to the Phariſees, ye Hypocrites, did not Iſaiah propheſie well of you, ſaying, This people doth praiſe me with their Lips, but their Heart is far from me. This he ſaid in the behalf of God; by which you may obſerve, our Saviour doth term him an Hypocrite and Diſſembler, who maketh ſhew of that which is not, moving his Lips as in Prayer, but not applying his Heart to God.

Sect. 3 But alaſs! how many PhariſeesOf Hypocrites. and Hypocrites may be found this day, even among the beſt of Chriſtians, that make ſhew of praying and ſerving God, their Hearts being far from him: We have the Lord's prayer appointedThe Lord's prayer. by our Saviour to be ſaid, as the moſt excellent of all Prayer; we have our Common-prayer, orThe Common prayer. Liturgy, compoſed by moſt pious and prudent Chriſtians, eſtabliſh'd by the Law of the Land, duely uſed in our Churches; we have many Godly books withGodly books: devout Prayers, all for the uſe and benefit of Chriſtians, and though vocally ſaid, yet they are of great power in the ſight ofGood uſe of them all. God, being well and attentively uſed, according to a ſincere and devout Application. Yet I am ſorry, there be many, ſo worldly and negligent, that pray no way,Neglect of prayer. though in Chriſtian duty obliged to pray; nay, there be ſome that ſcarce call to mind whether there be a God, or no, which the Turks do not forget: So that at their going to Bed, or riſing up, before meat, or after, they give no Thanks, butNot give thanks. couch, and feed, as the brute Beaſts do, or, as if they were not obliged (being reaſonable Creatures) to praiſe and give God thanks for their Beeing, Life, Health, Food, Conſervation night and day, from ſudden Death, and other Dangers, which as others they are ſubject to; and if by chance they go to Church to hear Divine Service, they being thereunto bound by Law, they mind more to gaze here and there, on this or that Body's Attire, or newFaſhionable Chriſtians. Faſhion, or give their minds to wander on idle things, more than what they ought to do in that place: And when they do begin their Devotion, they know not what, or how they ſay it, they areUnattentive. ſo much Deſtracted; their minds it may be in the Market, Tavern, or ſome worſe place; and if Prayers be but ſhort, yet they ſeem ſo long to them, that they are wearied, and think they will never end. And often they do not attend to the end, but haſten their Body to the place where their Mind was all Prayer time.

Sect. 4 Truly, the light of Faith is very much darkned in theſe lukewarmThe light of Faith darkned. Chriſtians; are not they in a poor caſe? What can they expect or hope for at the hour of Death, from God, whom in their Life they did ſo little reſpect and regard? For though his Divine Majeſty be mercifull, yet He is alſo Juſt, and when his Mercy isGod juſt. not excepted, but abuſed, his Juſtice will in due time inflict condigne puniſhment; God's mercy is great, who endureth with patience ſo many Years ſuch wrongs, and abuſes, (as their grievous ſins, and doth not caſt them ſuddenly into Hell-fire, as He did the Angels of Heaven for one ſin) graciouſly expecting their Converſion, and Repentance, which they think not off, putting all of untill they grow Old, or fall Sick, with a time enough to Repent, as if time and repentance were in their power,Deathbed repentance. and at their diſpoſal: But what if they be ſhort taken, and the thread of their Life cut off by a ſudden Death, (which doth daily happen to many) What will become of them? which they ought to conſider. Others for a moment, wherein they might have made uſe of God's mercy when they lived, (and did not) and gained the Joy of Heaven by Repentance, which they neglected, they muſt now endure (without Remiſſion) the rigour of God's Juſtice, and ſuffer the Torments of Hell-fire, for all Eternity! O dear Chriſtian, beware of this, and repent whilſt thou haſt time, not knowing but this very hour isUſe preſent repentance. the laſt of thy Life.

Sect. 5 There be others, whoſe Devotion is but ſmall, and ſometimes they have a confuſed memory ofConfuſion in devotion. their Obligation to ſerve God; and thence they fear his puniſhments: VVhich maketh them ſometime go to Prayer, and to thoſe things to which they are bound; their Prayers are not many, and in haſte, thinking that to ſay them is enough, and that they have done well, and a great matter too: But ſurely they alſoMiſtakes in Christians. are miſtaken, for what honour have they done to God therein, or what great profit to themſelves, that conſidered not for what, nor to whom they Prayed, whereas they mind not God all the time of Prayer, but ſtill mind when they ſhould end, to be gone away, which is a groſs abuſe of Prayer.Danger. There are many of this ſort, whoſe caſe is dangerous enough, and they are to be pitied, inſtructed, and admoniſhed by their Miniſters.

Sect. 6 Another ſort of people I find, that have a cuſtom to go everyEvery day to Church. Day to Church to Prayer, which is very laudable; but if they ſhould truly examine themſelves, when all is done, perhaps they would find, that they were thinking of their worldly affairs, moſt of the time, and did ſcarce reflect upon ſuch Prayers as was ſaid, being ſmoothly carried away withMan deceiv'd. ſome thoughts which the Devil ſuggeſted according to their inclination, or natural diſpoſition, wherein they take ſuch content, that they eaſily forget what in Prayer they are ſaying: For he can fit every man's humour, yet by reaſon, their firſt Intention was good, they are the more excuſable, becauſe their DeſtructionNot intentional Impieties. was not Intentional; yet they cannot be excuſed for their negligence, and diſ-reſpect to God, who is preſent, and to whom they ought in Prayer to direct their Speech, with great Humility and Reverence.

Others there are, that have theStint of prayer. good cuſtom of impoſing upon themſelves the Stint, keeping off ſet times to Prayer, and when they have performed their task, they think they have done much; but while they are at Prayer, their mind runs more when they ſhall end their task, than how to pleaſe or praiſe God: Though this be a great abuſe of Prayer, yet it is of more importance than the other; for they have an intention to goIntent of prayer. to Prayer, to ſerve God, and to ſpend time to perform that task which they have obliged themſelves to, though afterwards they are carried away with vain thoughts. Another good it hath, that they are never quiet untill they have performed their Stint of Devotions, which makes them mindfull of God, when they are about buſineſs.

Sect. 7 But what ſhall I ſay, of Men, that ſeem to be of underſtanding, and know much, and can diſcourſe of our Obligation to God, when they are among thoſe that ſpeak of that matter, yet are as careleſs of their duty to God asWilfull careleſneſs. others, and perhaps more; they ſeldome Pray at home, and when they frequent the Churches, they ſtand and gaze, they come to ſee and be ſeen, and often for company ſake rather than to Pray; as to attend this Nobleman, orToo much uſed a cuſtom. that Lady, whom they led by the hand, more than for the love of God; and many times to meet this or that Friend, with whom they have ſome buſineſs, on which their mind is more buſied than on their Prayers: But thoſe young Gallants and Damſels are worſt of all, that prate, and laugh evenDeriſion. in Prayer time, taking notice of their Neighbour's attire, and faſhion of the Miniſter's behaviour and Doctrine, &c. They go to Church, as if it were but a bare ceremony to ſerve God, not minding that holy Action as they ought; and they, whoſe Sex requires moſt modeſty in the Church, where it ought to be moſt, do ſhew but Levity and Vanity, mixt with a ſmall deal of Devotion, yet there are many pious. In ſhort, though theſe Gallants ſeem to be of ſome capacity more than others, yet they ſo forget themſelves, and their duty toGod forgot. God, that they may be without offence compared to the Jews, who, kneeling before our Saviour, adored him in ſcorn, and laughter, looking on each other; in like manner theſe Pray careleſsly, (which is, to undervalue our Saviour)Chriſt undervalued. ſpeedily turning faces about, prate, and ſmile at each other, (this conſidered) is it not a foul abuſe, a great irreverence, and diſ-reſpect, to that great God of Glory, their Creator and Redeemer.

Sect. 8 There is many, that alſo frequentFrequenting the Sacrament. the Sacraments, that they may not be noted for cold Chriſtians, nor indevout; and many times when they ſee others of their quality, communicating without due preparations, and examination of themſelves, will receive the Sacrament for company ſake, this is a great abuſe:A great abuſe. There are divers other abuſes in this kind, which I ſhall now omit, leaſt I be too tedious, but returning to what I ſaid in the beginning, that whether the Prayer be vocal, or mental, without the application to God, it is of little or no profit at all.

Sect. 1 FIrſt, dear Soul, know that in your Converſation with God, neither RhetoricalHeavenly converſation. Eloquence, ſubtilty of Wit, nor great Learning is requiſite, but a plain, humble, and ſimple Declaration of what you intend; for his Divine Majeſty underſtands our intentions, therefore it will be fitting, whenſoever we go to Prayer, to have a certain intention, and to propoſe to thy ſelf ſome end, for which you intend then to Pray, that your Prayer may not be in vain. As for example, I will go to Prayer,Example. to give God thanks for his benefits beſtowed on me, as for my Creation, Redemption, and ſuch like; and in token of gratitude, I will ſay ſuch Prayers, or ſpend ſo long time at my Devotions, and confeſs with unfeigned unthankfulneſs, for the love which our Saviour did bear towards me, coming from Heaven to Earth, to ſuffer what he did, in his Life and Death, to ſatisfie his Heavenly Father, for the ſins of ſuch a vile wretch as I am, and then purpoſe through his Grace, to ſerve and love him ever after, with more fidelity and ſincerity than formerly, and crave his holy aſſiſtance and grace to that end alſo, at other times to obtain true ſorrow, repentance, and forgiveneſs of your Sins, likewiſe amendment of your Life, or the over-coming of ſome vice or paſſion, to which you are moſt inclined, or to gain ſome virtue, as patience, humility, love of your Neighbour, chaſtity, &c. Moreover, you may imploy your Prayers for the converſion of Sinners, or any other thing that is commended to your Prayers, or you intend to obtain of his Divine Majeſty; for, ſurely it is much ſimplicity and ignorance in any, to go to Prayer, and ſpeak with this ſo great a King, and gracious a Lord, and not know what about, nor conſidering to what end.

Sect. 2 Therefore, going to Prayer, (which it is as I ſaid, to ſpeak to that great King and Lord of Heaven and Earth) remember alwaysOrder of going to prayer. to do, and direct it, for one of the former ends, or the like; which done, in the place of Prayer, ſuppoſe in your Mind that God is there preſent, gloriouſly (as truly he is) accompanied and attended with many Quires of Angels, that are always praiſing him with unſpeakable reverence and love: That he is there to give you Audience, and knowThe preſence of God. your intent and requeſt; after this great ſubmiſſion and humility, addreſs your Petition to his Divine Majeſty, by devout Prayers, inwardly remembring that you are ſpeaking to him, always indeavouring to have your mind well applied whenſoever you go to Prayer, and be carefull to reflect on what you do, and how you Pray; and if you find your mind wandring, and not applied as it ought with humility, try God's mercy, for that irreverence. This manner of proceeding in Prayer, no doubt, but doth pleaſe the Almighty God, and he will not deny what you deſire, or grant you a better thing; for this is the true way to pray with profit, and it will bring you with facility to Mental prayer: For indeed, Vocal prayer ſo uſed is both Vocal and Mental, and certainly God doth concur particularlyGod's concurrence. with thoſe that give themſelves to Prayer, granting them not onely many inward comforts and conſolations, but alſo ſuch an exemplary Life, that they are obſerved, and beloved by moſt people, for the inward Grace cannot but manifeſt it ſelf in the outward works, ſo that you may ſee them often viſiting the Churches, delighting to hear Sermons, and Divine Service, frequenting the Sacraments with much Devotion, ſpending long time in Prayer, with ſo great inward feeling, that often outwardly theOutward ſence of inward grace. Tears abundantly flow from the inward ſweetneſs: They read good Books to keep in the little fire of Devotion; they are alſo full of compaſſion, works of mercy, and charity, Spiritual and Corporeal; they indeavour as near as they can to keep a clear Conſcience, and are deſirous to ſerve, pleaſe, and praiſe God in all things: And thus they are inflamed in Divine love. I could heartily wiſh there were many more of this ſort than there are; however, do you your endeavour to be one, for his Grace will never be wanting to a willing mind.

Sect. 1 IN Mental prayer, you walk a perfect way, for you ſpeak to God asWhat Mental prayer is. to one near to you, that gives ear to your Petitions, or as one familiar Friend with another, in great privacy or ſecreſie: Vocal prayer is uſed often without any particular attention, but Mental prayer requires the attention, and a ſerious application of the Mind inwardly, or it is no Prayer; in this, when the Soul getteth within her ſelf, ſhe begins to diſcover the ſtrange works of God, which are in Man unknown, but to thoſe that are by God illuminated; in this, as in a Looking-glaſs, a Man diſcovers what he is, and cometh to the true Knowledge of himſelf, for there he ſees how far he is from true Chriſtian perfection.

Sect. 2 This knowledge of our ſelves, is the ground and foundation of our Spiritual life; in this a ManFoundation of ſpiritual life. finds out what Vices and Paſſions do moſt domineer, and moleſt him, and the cauſes why he doth not Live in all things according to the Word of God, and the right rule of Reaſon; and what Remedies to apply to this great Evil. Here all the inward, ſore Diſeaſes, evil cuſtoms, inclinations, and diſordered affections are perceived: This is the School where we may be daily taught, and inſtructed, how to cure thoſe Sores, ſuppreſs thoſe Vices, mortifie thoſe Paſſions, regulate thoſe Affections and Inclinations, gain Virtue, and pleaſe our Heavenly Spouſe.

Sect. 3 Here we come to know the vanities, unconſtancies, and uncertainty of the things of this Tranſitory life, with a clearerWorld's vanity known. ſight of feeling than ever before, which cauſeth the Soul to loath and contemn the World, hate Vice, love Virtue, and ſeek after God above; and therefore ſhe reſolves to change her Life, and be no more what formerly ſhe was; her Eyes are opened, ſhe is illuminated, and taught, in this Prayer, how all things created, can give her no true content, which makes her ſeriouſly deſire, and aſpire to thoſe things that are Eternal.

Sect. 4 For ſhe begins to taſte in thisTasts of Heaven. Prayer, of the content and joy of Mind, which the true Servants of God enjoy in Heaven; now ſhe regards not the wiſdome of this World, but that which doth conſiſt in ſubjection, humility, and ſanctity of Life.

Sect. 5 Nay, more then ſo, in thisThe Devil and Natures deceit diſcovered. Prayer, the wiles and deceits of the Devil, and the ſubtle and alluring excuſes of Nature are diſcovered, which are very hurtfull to a Soul that deſires true perfection, which muſt be had by the way of Mortification, which the Devil and Nature do little affect. Here the knowledge and love of God, increaſeth to a great heighth of the Soul, which His Divine Majeſty doth often viſit, and repleniſh with ſupernatural Graces, and Comforts; and by ſecret Influences of His Holy Spirit, doth Elevate her far beyond her ſelf, to ſee, know, and feel, with great content and joy, what Tongue cannot expreſs.

Sect. 6 To conclude, in this Prayer, we come to a true Viſion of ourA true viſion of our wills. Wills, with the Will of God, which is the higheſt we can attain to in this Life, by our labour, and induſtry, through His holy Grace, without which we can do nothing, though many hath great Favours, Viſions, and Revelations by his ſpecial Gift. Oh what a happy thing this Prayer is! O what a ſweet Invention this is of our good God, to bring Souls to his Knowledge, Love and Familiarity, (as is ſaid in the beginning) that thereby, with more facility and ſecurity, they may gain that Glory, for which they are Created: This all ought to love, deſire, and practiſe, that deſires endleſs Felicity and Happineſs.

Sect. 7 Many there be, who think itChriſtianity not difficult. impoſſible, or at leaſt of great difficulty, to attain to, or gain this bleſſed Prayer; but I do aſſure them, they are very much miſtaken, though true it is, that it cannot be had, without ſome Induſtry and Labour of ours; neither can a Man learn any Art or Science, the firſt Day, be it never ſo eaſie: For experience • eacheth all, we ſee thouſands of all ſorts, and Sexes, given daily (as we ought charitably to believe) to this Exerciſe, and practiſe of Mental prayer, ſo that i • you intend to go forward in this Holy Exerciſe, and acquire perfection, you muſt not think i • difficult, nor be diſmayed, if preſently you gain it not; for every thing hath a beginning, and nothing is had in the World without labour.

Sect. 8 You know that a Man is ſeven Years an Apprentice, before h • can profeſs himſelf expert in his Trade: The Farmer, or Huſbandman, in the depth of Winter cold, froſt and ſnow, dry or wet taketh great Toyl and Labour and with much patience endureth, and paſſeth all, in expectation of a little Fruit in Summer or Corn in Harveſt, and perhaps get little or none; and ſhall not we Labonr a little to gain this benefit, or Art of Prayer, and reap thereby the Fruit of Virtue, and Life Everlaſting? Our labour is leſs in this then theirs, the fruit and profit more certain than theirs, and of greater value without any compariſon than theirs.

Sect. 9 Be not therefore diſ-heartned, but as the Prophet ſaith, come and taſte of it, that is, Practiſe it,Comfort offered. and you ſhall ſee, and feel how ſweet and pleaſing our Lord is, to thoſe, that through Love do truly ſeek after him: For if you be in Darkneſs, come to him by Prayer, and you ſhall be Illuminated; if Thirſty, there you ſhall drink abundantly of Divine Nectar, ſpringing as pure water from the Fountain of Life; if Hungry, you ſhall eat there of the Celeſtial food of Angels, for there your Beloved hath his Table ſet with varieties of Dainties, for all commers, without exception, and his Goblets of Wine of all pleaſant and delightfull taſts, placed thereon.

Sect. 10 If you be cold, come to Prayer,Divine heat. and ye ſhall be made warm, and comforted with the fire of divine Love: Come (I pray) to this fair Garden, and Paradiſe of pleaſure, and delight your ſelf with the Beauty, Varieties, and ſweet Odours of virtuous Flowers, which there are ſeen and had, for they to delight and raviſh the Court of Heaven.

Sect. 11 If you be in any affliction, or neceſſity, come hither, and delight thy ſelf in our Lord, (whoDelight in Chriſt is always preſent) and call to him, for he will grant thee the Petitions of thy heart; Come to him, he doth invite thee, be not afraid, nor aſhamed, for thy Face ſhall not be confounded, but much joyed in His holy preſence, and comforted with his ſweet Converſation. In a word, they are happy, that give themſelves ſeriouſly to this moſt bleſſed Exerciſe of Prayer; but what it is, and how to uſe and practiſe it, you may ſee in the following Chapter.

Sect. 1 MEntal prayer as I takeMental prayer explained. it, is a familiar reverential Colloquy, Conference, or humble diſcourſe of the Soul with God, not by outward words, but inwardly in our mind, declaring our neceſſities and wants, and craving ſuch things as we ſtand in need off; this Definition of Prayer, includes and ſuppoſeth the other, which is an Elevation or Application of the mind to God: For I muſt have a Man preſent, before I can ſpeak to him; even ſo, I muſt have God preſent, by the Elevation or ApplicationElevation of the mind of the mind to him, before I can diſcourſe, or ſpeak with him. But you may inquire, how you may have God preſent; I ſay, his preſence is framed by his Underſtanding, as you ſhall think fit, or moſt convenient for your purpoſe: As our Saviour being a Child, ſhaking with cold in the Manger; or, as a Man praying in the Garden, ſweating with water and blood, or in any other form or manner, that he Lived on Earth, is glorious in Heaven, or in the moſt bleſſed Sacrament, where he is God and Man; or by Faith, ſuppoſing him to be within, and without you, as truly he is, according to his Divinity, which is every where in all things, and in the moſt inward ſubſtance of your Soul, and ſecret of your Heart: Alſo when you are diſ-heartned, or not well able to keep his preſence in your mind, you may Pray inwardly in your mind.

Sect. 2 To the end therefore, that you may proceed orderly, and not confuſedly in this Prayer; obſerve the method or manner hereMethod of mental prayer. ſet down, by which you may diſpoſe your ſelf with due reſpect, to appear before, and ſpeak with ſo High a Majeſty, and ſpend the whole time of Prayer with eaſe and profit: This doth conſiſt in the uſe of the parts in order.

Sect. 3 The parts of Prayer are five;The parts of prayer. to wit Preparations, Meditation, Thankſgiving, Oblation and Petition, every part of theſe hath its own Office, and is of great importance to be well underſtood and obſerved.

Sect. 4 Firſt then, Preparation hath two parts, the firſt removes all outward Impediments, as to expel out of your mind, the memory of ſecular affairs, vain and idle thoughts, and ſuch as are not of God, or tending to piety and devotion; the other part procures an Introverſion, and Recollection of the powers of the Senſes, now free from the firſt, worldly and vain Objects, that all being at reſt, the Soul may the more ſeriouſly and attentively apply her ſelf to her Negotiation with God, with whom ſhe intends to treat of as high matters, as the buſineſs of her Salvation is, which requires a carefull and diligent application without Deſtractions.

Sect. 5 For a Man that hath many imployments, knowing that at a certain hour he is appointed toFor audience with God. have Audience of his Prince or King, (which he much deſired) about affairs of great conſequence, will ſomewhat before rid himſelf of all other Imployments, ſo to diſpoſe himſelf without trouble; for that hour of Audience, it is not enough that he rid himſelf of thoſe occaſions, if he did not recollect to himſelf carefully to conſider what he is to do, and what to ſay unto the King, this is very plain and reaſonable; he therefore, having ſet aſide all occaſions, he retires himſelf to his Cloſet, giving directions to his Servants not to let any come at him, leaſt they diſturb him; then he there applieth himſelf ſeriouſly, to conſider the Greatneſs and Majeſty of the Perſon he is to ſpeak with, the manner how to behave himſelf, and ſalute the King, and the matter he is to ſpeak off to him; in this the mind is totally applied in Recollection.

Sect. 6 In like manner, the hour of Prayer, is the hour appointed for you to get Audience, and ſpeak with your King, the great King of Kings, and Lord of all things; a quarter of an hour, or more … our … er. before that time, you muſt endeavour to put all Diſtractions and idle Cogitations (as is ſaid) of what kind ſoever out of your mind, for with thoſe you are often too much imployed and buſied; but ſhun company, retire your ſelf to your Chamber, and read pious and godly Books, which are great helps.

Sect. 7 Then enter into the Cloſet of your Heart, with all your power and ſenſes (as is ſaid) and there conſider the Dignity of the Perſon you are to ſpeak with, theConſider God's dignity. manner how, and the matter you muſt ſpeak of: As thus, I am to have Audience, and ſpeak not with a worldly Man, but with the true King, and Creator of Heaven and Earth, that great God Omnipotent, who giveth Beeing and Life to all Creatures, in whoſe preſence the Angels, Cherubims and Seraphims, and all the Celeſtial powers do tremble and ſhake; if then to worldly Kings, there muſt be ſo many Ceremonies, Bowings, and Kneelings uſed before a Man can ſpeak to them, as we daily ſee: What muſt be done, and what ought I to do, going to ſpeak with my God, the King of ſo great Power, Dignity and Majeſty, attended moſt Gloriouſly with many Quires of Evangelical Spirits, whoſe Eyes will be altogether upon me, obſerving what paſſeth? Doubtleſs then I muſt come before him with great humility, reverence, and reſpect, and ſo behave my ſelf, that I may do nothing diſpleaſing to his Divine Majeſty.

Sect. 8 Then the Matter you are to diſcourſe of, being reſolved upon, at the hour and place appointed, Kneeling with great reverence, do then feelingly Pray to that Great God, in this, or the like manner:Manner of praying. Come, O Holy Ghoſt, and fill our hearts with faithfulneſs and zeal, and kindle them with the fire of thy Love; ſend forth thy Spirit, and they ſhall be Created, and thou ſhalt renew the face of the Earth. O what am I, or how dare I preſume to come to thy preſence, my God, and King of infinite Majeſty and Glory; for I am nothing but Duſt and Aſhes, meat for worms, and which is worſe, a wicked Sinner, who have often offended thee, and deſerve thy wrath and indignation, rather than any favour, which makes me with fear and trembling now appear before thee.

Sect. 9 But becauſe thou art Goodneſs it ſelf, and as well the God and Lord of Sinners, as Juſt (having all Power over both, and art very deſirous of the good and Salvation of all thy Subjects, being infinitely mercifull, and canſt forgive more in an inſtant than I have done, or ever can commit) with an humble and ſubmiſſive heart; yea, with ſhame and confuſion I do come to thee, Oh moſt merciful and great God of Glory, being a grievous Sinner, yet deſirous to amend my Life, and never more offend thy Divine Majeſty: Wherefore, I humbly beſeech thee, not to caſt me from thy preſence, but give me Audience, my dear God, and incline thine Ears, and Heart, my moſt gracious King, unto my words, and hear what I ſhall ſay, for I will not deſpair, but confide in thy mercy and goodneſs; and do humbly beg of thee, to grant me thy Grace, that I may truly open my Heart, and make the cauſe of my Soul known unto thee.

Sect. 10 Theſe, or the like words, you may uſe, and then read in ſome pious and divine Book, poſſeſſingReading. your ſelf of the quality of the buſineſs by Reading.

Sect. 11 Then will neceſſarily follow,The ſecond part of prayer being Meditation. Meditation, by which you do conſider that Matter or Subject with all its circumſtances, and conveniences, as how it was, is, or may be for your Spiritual good, and profit; what, and how great a benefit it is to you, or you may get thereby, and what Obligation it doth caſt upon you: For the end, for which we Meditate, is, to move the Will to ſome good Affection, which once had; Meditation or Diſcourſe is needleſs, and will rather hinder than profit the Soul, which remaining in any pious Affection, doth ſpend the time very profitably.

Sect. 12 But if you be not moved, or the Affection governeth cold, go on with your Meditation or Diſcourſe thus; O Lord, how ſpightfully are they, ſtriving who ſhall abuſe thee moſt, and conſider, that when they reſted a while, they begin again, as it were in your preſence, and what approbrious, and injurious words they ſpeak unto him, laying heavy Laſhes on every ſide, and not ſo much as once to favour him, or to take compaſſion on him: The Meditation of his holy Paſſion is very great, but I am ſorry that ſo few have a feeling of it, by reaſon they do not try how ſweet our Saviour is to all that through Love do come to him. Conſider, that our Saviour by his Suffering made ſatisfaction to his Heavenly Father for our ſins, and the great Torments that in Hell we were to ſuffer for them, which is a great and ſpecial benefit, that ought to move you to take compaſſion upon Him, to hate Sins, and to be very thankfull for his Love, in ſuffering for you: And conſider your great Obligation to ſerve him, ever after with more fidelity and ſincerity, procuring your Salvation with ſo great pain, meerly of his goodneſs and love, without any merit or deſert of thine.

Sect. 1 FIrſt, you muſt be carefull to obſerve and keep aSet hours of prayer not to be omitted. certain hour for Prayer morning and evening, which you muſt never omit but one great neceſſity.

Sect. 2 Be not diſmayed, if ſoon you cannot gain a felicity in Praying; for believe it the time will quickly come, and it will not beComfort in prayer. long, before you taſte the ſweetneſs thereof; none can be perfect the firſt Day in any Trade, time will perfect all: This makes men Labour with patience in Winter, expecting the Fruit in Summer. Make no great accountDiſtractions in prayer. of Diſtractions, and idle Thoughts, which many are troubled with in Prayer, when they are not voluntary; but do you do your endeavour to caſt them off, when you take notice of them, for your reſiſting of them will be very acceptable, though you did nothing elſe, becauſe, to have theſe Thoughts, or to go without them is not in our power; but when they come, to accept of, and entertain, or reſiſt and reject them, that is in our power: No man can have good Thoughts, or be without evil Thoughts, when he pleaſe, but the one comes from God, and the other from Satan, which doth uſe to multiply them in time of Prayer to vex us, and breed a diſguſt, that thereby we may perceive it a thing very troubleſome, and in a manner impoſſible to be acquired, that at laſt we ſhould omit it altogether: This is his aim, for he well knows, that by this Prayer we do daily ſerve our ſelves, more and more from him, and his Wiles, and draw neerer and neerer to God, which he cannot endure, and would hinder if he could, and believe it your time is well ſpent, though you did but put off theſe Thoughts in the time of Prayer; for in this you fight for God's cauſe.

Sect. 3 When you find your ſelf ſo Diſtracted, that you can hardly think upon any good thing, ſuppoſe in your mind that you are the cauſe thereof, therefore with profound Humility proſtrate beforeRemedy for diſtraction in prayer. His Divine Majeſty, examine your Conſcience, and likely you may find you have committed ſome Sins, or not prepared your ſelf for Prayer, or not performed your good purpoſes, or not anſwered your Holy inſpirations; and if you find none of theſe, at leaſt acknowledge it to be a juſt puniſhment, for the ſins of your Life paſt, and that you are truly unworthy of any Heavenly conſolation, or Heavenly viſitation, being ſuch, and ſo ungratefull a Sinner, and that you are more then well dealt withall, to be admitted to his Holy preſence; for this Humility doth highly pleaſe his Divine Majeſty, and doth often move him inſtantly to give unto the humble Souls great comforts, benefits and graces.

Sect. 4 Commonly you muſt uſe allThe parts of prayer to be uſed in order. the parts of Prayer in order, untill you be practiſed in them; by reaſon, in time of Aridity, when you can have no Guſt in one part, you may paſs to another, and ſo without trouble or loathſomeneſs you may ſpend the time of Prayer, if not with content and comfort, yet with profit: For theſe parts of Prayer are placed before the Soul, as ſo many Diverſities of Meat, that if in one ſhe get no Guſt, ſhe may take of another, and ſo taſting of each, 'tis like ſhee'l get content and ſatisfaction in ſome one of them, to pleaſe her Pallat, and ſweetly refreſh her ſelf after her long Labour taken in diſcourſing, ſeeking to find that Spiritual food; and be ſure to ſpend more time in the Affective parts, then in the Preparative or Diſpoſitive; but if in any part you are moved to ſome pious Affection, remain in it without inward words, looking on the Object, and affecting it as long as you can; be carefull that your Affection, through too much Fervour, doth not drown or overcome the Underſtanding; for when it is Vehement with too much ſorrow, or joy of Spirit, do not force or forward it, for that will ſtifle or choak the Spirit, but either ſweetly reſt in it, or divert your Mind on ſome pious Object; for this, as cold water caſt in a boyling pot, will aſſwage or qualifie that little pot of your Heart, which is ready to run over with the too great heat of the Fire of Love, which the Holy Ghoſt hath left burning in the Soul; and Experience teacheth, that all Violence, or Force, hurteth the Body, hindreth the Soul's ſpiritual profit, and cauſeth her to fear, and loath to go to Prayer, by reaſon of the pain ſhe is put to in that forcing; for fain ſhe would enjoy totally what ſhe loves, and ſhe forceth her ſelf to this, which cannot in this Life be had, by all our endeavour poſſibly, for it is not in our power, but muſt come by God's holy Gift when he pleaſe.

Sect. 5 Alſo, if you be in any great Arridity, or drineſs of Spirit, do not force your ſelf, but in your Deſolation, with humilityDeſolation in prayer. acknowledge your ſelf unworthy of any favour, by reaſon it depends of the good pleaſure of his Divine Majeſty, and is beyond our reach, to have thoſe comforts and feelings, and eſteem it a ſpecial favour (as indeed it is) to be admitted to his preſence on any tearms, to treat with him concerning your Reconciliation and Salvation, having ſo often formerly offended, and wronged him, and give him very great and hearty thanks, for this favour and benefit: This is the true way, and muſt be obſerved.

Sect. 6 If through weakneſs, frailty,Sins through weakneſs or negligence, you fall or fail in the performance of your good purpoſes, or commit ſome ſmall Sins, or imperfections, be not impatient with your ſelf, for this afflicted many, troubleth the Mind, diſturbeth, diſmayeth, and dejecteth the Soul, makes her forſake Prayer, and keeps her from going on heartily in the Service of God; a diſcontented and troubled Mind cannot Pray well: Therefore in ſuch Occaſions, let not your Paſſion ſway, but with all ſubmiſſion go to his Divine Majeſty, (who is a more loving Father than a rigorous Judge) confeſs your frailty, and diſability, of which he is very ſenſible, and well knows our weakneſs, and will have us to underſtand, and acknowledge it, and that we of our ſelves can do nothing, therefore muſt place our whole truſt and confidence in his Omnipotent goodneſs, who will give us the Victory over our ſelves, if we be perſevere in our holy Deſires, and his Service, and not doubt of his aſſiſtance and help; for he is ſo good, that ſeeing your fidelity and deſire to pleaſe him, he cannot but reward it abundantly, though he defers it for a while. Children learning to go, do get many falls, by reaſon of their weakneſs, yet crying to the Nurſe, with her help they always riſe again; even ſo you are but a Suckling as yet, Learning to go in the way of Virtue, and perhaps you get many falls, then cry to God, your good Nurſe, and with his holy Aſſiſtance and Grace you may riſe again as often, untill at length you may go without fear, or any danger.

Sect. 7 It will alſo comfort you much in all theſe Aridities, Deſolations and Temptations, to remember and call to mind howTo take our Saviour's pattern. our Saviour was ſorely Tempted, and had many Croſſes, inviting us to carry our Croſs and follow him; for he, who doth not carry his Croſs, and follow me, (ſaid he) is not worthy of me, that is, to be my Diſciple, or gain my love, and the favours I am wont to beſtow on my true Servants: The way of the Croſs is the King's High-way to Glory, and the Croſs is the Livery of Chriſt our Saviour, by this his true Servants are known, from the Servants of Sathan, and the Lovers of the World, who for human policy doth diſſemble and ſtop their Paſſion without Merit; and others will not endure any trouble or croſs for Virtue, or the love of God, or Human reſpect, but muſt have their Humour, though it be to fret in paſſion, and chafe themſelves with raging words, and revenging thoughts, to their ruin and undoing; but in the way of the Croſs, the Servants of God ever did, and ſtill do follow him to his Kingdome of endleſs Felicities.

Sect. 8 Conſider their Lives and Deaths, that is able to encourage thee to go forward with great content, and hope to overcome all Difficulties, and to accept with patience all Croſſes andPatience in afflictions. Afflictions that ſhall occur as tokens of Love ſent unto you by his Divine Majeſty; for whom he loveth he chaſtiſeth: Moreover, he knows beſt what is convenient and fitteſt for every one, and therefore he gives to ſome ſenſible Devotion, with many ſweet Tears in Prayer, becauſe they are weak Spirits, and muſt be fed with thoſe ſweet Milk ſops of Conſolation; others like Hirelings go to Prayer in expectation of a reward, of ſome Comforts and Conſolations, which now and then they felt in Prayer; and this doth forward them in the practiſe of Virtue, more than the love of Virtue.

Sect. 9 Others for a long time havePoor ſouls. nothing to feed on, but the hard cruſts of Temptations, yet they go on very heartily; for they do not value thoſe ſenſible Devotions, neither will they ſerve for Hire, but as loving Children ſerve their Heavenly Father to pleaſe him, by reaſon it is his buſineſs, and like faithfull Subjects ſerve their King, this is the Life of Saints; theſe we muſt imitate, if we deſire virtue and true perfection; theſe uſe the form of kneel in Prayer, reſiſting vain Cogitations, and do not for want of Conſolations depart from Prayer, or go not to it, for they ſeek not their own content, but do the will of God, knowing that all theirs is to pleaſe and honour God, conforming our will to his, happen what may: They that go in the beginning this way, in the end will have Celeſtial comforts.

Sect. 1 SOme there are that cannot frame Similitudes,Dull capacities. nor Reaſons to help themſelves in Prayer: Theſe when they go to Prayer, may frame ſome thought of making reverence to God, in contrition for offending him, of thanks for his benefits, and love to them, and praiſing him for his goodneſs and mercy, and it will be acceptable to God, thus to paſs the time of Prayer without tediouſneſs; alſo it will be requiſite to have ſome devout Books to read, as helps to Piety and Devotion, reading as often as they ſee themſelves carried away with any Temptations, ſhutting the Book after ſome time Reading, and thinking upon what they have Read, that ſo they may be inwardly imploy'd, untill God (ſeeing their diligent care) may viſit them with his Holy grace.

Sect. 1 HEre the Soul is to beThe ſoul must underſtand what virtue is. made underſtand what Virtue is, and how to bring it and preſerve it, untill it come to perfection; you muſt obſerve, that ſome do 〈◊〉 … ake notice what it is to go forward in due Order, in the way of Virtue and perfection; but before they well know themſelves, or what Mortification is, or how they ought to go in the Exerciſes of proficient Prayer, their Paſſions being unmortified, their Senſes not heeded, or well governed, and conſequently if they uſe Prayer many years, they gain ſmall profit, and little virtue by it.

Sect. 2 Therefore you muſt not aſcendPurged from the affections of the things of this world. to proficient Prayer, untill you are well and ſufficiently purged from all the affections to the things of this World, and ſo mortified in your Senſes and Paſſions, till you come to the knowledge of your own Inſufficiency, Vileneſs and Ignorance.