A Practical Discoure of the Ten Commandments.

3. It must not be expected that I should explain
the particular Commandments, which would too much
swell this work; Only I shall undertake two things.
First, To direct how to use them for our profit when
there is no Communion. Secondly, And chiefly, how
they may be used in private to help us in our Preparation
for the Blessed Sacrament.
As our natural Ignorance makes it necessary to teach
us this Law of God in our Catechism: So our aptness
to forget that which is good requires that it should be
repeated in our publick Service. It is dangerous either
not to know or not to remember these holy Commandments,
which are proclaimed by our God, approved by
our own Consciences, & established
with eternal rewards and punishments.
Whosoever therefore
thinks it a trouble to hear them
so often, neither considers the
weight of these divine Precepts,
nor observes that his own frequent breaches of them
do shew, that they are not read often enough to fix them
so in his mind as to procure a sincere Obedience. For
till we do exactly observe them, We do not know or
remember them as we ought. Let us then endeavour
so often as we use them to receive benefit to our Souls
thereby.
And to that purpose, First, You must with great
humility receive them from the Mouth of the Minister,
as if they were spoken from Moutn Sinai by God himself,
(imitating the tenderness of good Josiah, 2 Chron.

34. 19.) and cast your selves down upon your knees,
for that is the most suitable posture for Criminals, who
are to petition for pardon; and thus listen to every Commandment
with diligent attention and a submissive Reverence.
Secondly, Apply them every one carefully to
your ways, for since you have neglected to follow the
direction of this holy Law as your
Guide, it now becomes your Accuser;
and it may be an excellent opportunity to bring you to
the knowledge of your sinful Estate,
and so unto repentance, because
your gracious God doth allow
you the liberty of second thoughts, and will not
condemn you for these offences, if you condemn your
selves for them. Ask then your own heart seriously at
every one, Have I not been such an one? Done this
evil? Neglected this duty? And when your Conscience
Answers, Yes; then you must most passionately
cry out, Lord have mercy upon me, and forgive me this
or that sin. Thirdly, Let the discovery of so many
breaches, and the sight of so vast a heap of guilt make
you afraid to add Sin unto Sin,
and to break these holy bonds
any more, for therefore have
you lived at random, because you
have not considered your ways,
nor compared them strictly with
Gods sacred Law. But now that
you are freshly minded of your Duty, and reproved
for your former Neglect, It will be expected you shall
be more afraid to transgress hereafter, and therefore desiring
never more to offend, say, Lord incline my heart to
keep this Law. And thus the hearing of the Ten
Commandments may be an exercise of our Repentance,

12

and a means of amendment every day.
4. It is of excellent use frequently to compare our
ways with Gods Law, for so it would be our guide before
we act, to put us upon our Duty; Our reprover afterward,
to bring us to Repentance; and our Monitor to
prevent the like misdoings for the future. But I am
the briefer in this consideration, because my main design
tends to the Holy Sacrament; And also because the
Church hath here placed the Ten Commandments principally
as the Rule and Measure of that Examination
which St. Paul makes to be necessary before we eat
thereof, 1 Cor. 11. 28. For the same Apostle teacheth
us, that by the Law is the knowledge of Sin, Rom. 3.
20. And experience also sheweth that there is no readier
way to discover our iniquities and humble us for
them, than the serious application of this exact Rule to
our perverse and crooked paths. I shall therefore,
Secondly, Give Directions how we may so try our ways
by them, as to prepare our selves for this Heavenly
Feast. To which purpose let it be considered, that this
duty of Self Examination, is never so necessary, as
now when we purpose to receive the Holy Communion:
For it is buy hypocrisie to seek a pardon for sins
which we never perceived our selves guilty of, and
foolish presumption to make a Covenant before we have
weighed the conditions to which we are to be obliged:
Until we see the number and apprehend the heinousness
of our transgressions, and fear the vengeance due
unto us for them, we are altogether unfit for the Commemoration
of his Death who suffered for our offences.
It is the sight and sense of sin alone that will shew us
what need we have of so glorious a Redeemer. This
will shew us our obligation to Jesus, and teach us heartily
to praise God for him, and passionately to beg an
interest in him: whilest he that doth not discern his

guilt, nor foresee his danger, is stupid and unmoved at
this amazing spectacle of bleeding, languishing,
dying Saviour, and hath no love nor no fear, No tears
nor no desires, No relenting or indignation for what is
past, Nor any vows and wishes as to the time to come;
and shall be judged an unworthy Receiver. So that if
you desire comfort in, benefit from, or acceptance at
the holy Table, I charge you to be exceeding curious and
diligent in this Examination.
Thy Pythagoreans and better sort of Heathens did
strictly call themselves to an Account every night before
they went to sleep, where they had been? what evil
they had done? or what good they had left undone?
And shall not they condemn those Christians who will
not do the same once in a Month, or three or four times
in a Year; especially upon so solemn an occasion, and
for so excellent an end, as to procure a pardon sealed
for all their misdemeanours? The
Rabbins, perswade the devouter
Jews to spend a whole Month together
before the Feast of Expiation, in examining all
their lives, assuring them that all those offences which
they discover shall be forgiven them in that great day:
Which may more truly be applied to this Ordinance.
That holy Anchoret which the Patriarch of Alexandria
found in the Egyptian desarts, said, he had imployment
enough there (where he had nothing else to divert him)
for his whole life to judge and condemn himself. And
shall not we be justly condemned of the Lord, who
think a day or two, too much to be so imployed? But
I hope I need add no more to perswade to so good a
work. And therefore supposing this a sufficient Conviction
to those who have any care of their Souls; I shall
proceed to direct how we must examine our selves by
these Commandments.

14

5. When the Minister gives warning of an approaching
Communion, We must contrive to have at
least one whole day separated to this so necessary Trying
and judging our selves. And first, As this Law was
given in the Wilderness, Exod. 19. 1. So we cannot use
it in a crowd; but when we purpose thus to apply it,
we must retire from the World, and
lay aside all secular business, Psal.
4. 4. and carry our minds with
us into some place of privacy, that
we may wholly attend this great
work, which will take up our whole time, and imploy
all our faculties. For we communciate so seldom, and
generally live so carelesly between one time and another;
that our Sins are numerous, our Consciences intricate,
and many things forgotten, and all confused;
So that it is not for us to alledge that the Primitive
Christians did not use such solemnity of Preparation;
For they lived strictly, received daily or weekly, and
kept their Souls always in good Order: For which
cause I suppose neither were the Commandments appointed
to be read in the Antient Liturgies. Did we
lead such lives, we might be accepted with lesser and
shorter preparatives. But most of our hearts will tell us
the case with us is far otherwise. Secondly, Having
thus chosen a time and place for the undisturbed proceeding
in this grand affair, we must resolve to spend
it Fasting, Dan. 9. 3. not only that we may not be diverted,
or lose any of this precious time by our meat,
but that our minds may be more spiritual, and more
clear, our body more gentle, and more at the command
of the Spirit; that our hearts may
be tender, and more apt to grieve
for Sin, and fear Gods wrath; as

15

also that we may punish our flesh, for the gratifying of
which, most of our Sins have been committed; that
we may acknowledge our selves unworthy of our daily
bread; And finally declare that we desire peace with
God, more than our very food, and do so earnestly hunger
and thirst after Jesus, that we forget our bodily sustenance.
Thirdly, Begin this work with humble and
hearty Prayer to him that sees your heart, and must be
your Judge. Beseech him to help you to prevent his
judgment by condemning your selves. Desire him to
fix your thoughts, strengthen your memory, and to
work upon your affections; that you may perceive how
often, how heinously, and how long time you have offended,
and may with a relenting wounded heart bewail
the same. Fourthly, After this rise up, and meditate
how merciful thy God hath been, in not summoning
thee to his Tribunal as yet, and in giving thee this
opportunity to prevent a sad and final Doom. Remember
thy heart is deceitful, and not willing to see its own
baseness, or to discover its own shame, nor apt to
censure it self aright. And yet
cursed are they that do this work
of the Lord deceitfully, Jer. 48.
10. for it will be their own ruine.
Wherefore resolve to set about it
with all possible sincerity and strictness,
as believing thou mayest never
have another opportunity, but that thy next Inditement
may be in another World; And in the mean time,
that an All-seeing God will come in at this Feast, to inquire
how faithfully thou hast performed this Duty.
And then fifthly, Set your self seriously to look over all
the Records of your Memory and Conscience. Call to
mind all Places you have been in, all Companies and
Persons with which you have conversed. Reflect upon

your designs, your business, your pleasure and divertisements,
with all those circumstances which may represent
unto you, all your evil thoughts, words, and
actions, and may set before you all the good which you
have omitted. And if any seem
dubious, you must prove and try
them, Lam. 3. 40. That you may
condemn them in your judgment
as well as recollect them by your
memory. And do this as impartially
as is possible, judging the same of your own
Actions, as you would, if they were done by the worst
of your Enemies. For your better help wherein the following
Table is contrived.

Sect. 6. Brief heads of Self-Examination upon
every one of the Commandments.

I. Commandment.

Though I have not Atheistically denied the Being of
God or wickedly renounced him by Apostasie; Yet,
Have I not loved, desired, and delighted in other
things more than God?
Have I not feared Men more than God; and sinned
against him to avoid their displeasure, or outward
Sufferings?
Have I not trusted in Man, and relyed on outward
means more than on God, in my wants, dangers, and
distresses?
Have I neither neglected lawful means, nor used unlawful
means to bring me out of them?
Have I not despaired of Gods mercy so as to neglect
my duty, or by presuming upon it, incouraged
my self to go on in Sin?

C

Have I not been fearless of the divine threatnings;
And yet disconetented with, impatient under, and
unreformed by Gods Corrections?
Have I not been unthankful for good things, or ascribed
the praise of what I am, have, or can do, to
fortune, my self, or any other Creature?
Lord have mercy, &c. And encline, &c.

II. Commandment.

Though I have not worshipped God by Images; Yet,
Have I not entertained gross, and false Conceptions
of God; and worshipped him so as is unbecoming his
Divine Nature?
Have I not failed in any of the parts of Religious
Worship?
Have I not either omitted or sleightly performed
Morning and Evening Prayer, and reading the Holy
Scriptures?
Have I not been indifferent and customary, as to my
coming to the Publick Worship?
Have I not behaved my self there without Reverence
or Devotion, forgetting the Presence of the Invisible
God, whom I serve?
Have I not by design or carelesness neglected the
Lords Supper, or come to it ignorantly, rashly, and
without preparation?
Have I not received it irreverently, and without spiritual
affection, or broken the vows and promises I then
made?
Lord have mercy, &c. And encline, &c.

III. Commandment.

If I have not openly blasphemed the Holy Name of God;

Have I not sleightly or irreverently mentioned his
Holy Name, or Attributes?
Have I not prophanely jested upon, or abused his
holy Word?
Have I not violated holy Places, Persons, Ordinances,
or any thing peculiarly dedicated to God?
Have I not taken Gods name in vain by common
Swearing, or by Cursing my self or others?
Have I not taken false, or unlawful Oaths; Or broken
my lawful Oaths or Vows; Especially my Baptismal
Vow?
Lord have mercy, &c. And encline, &c.

IV. Commandment.

Have I not neglected the publick worship of God on
the Sabbath Day?
Have I not mispent any part thereof in vain sports,
idle discourses, complemental visits, or unnecessary
business?
Have I not permitted those under my charge to prophane
it?
Have I not forgotten to praise God for the Creation,
and Resurrection, especially on this Day?
Or for his other Mercies in his Son, or his Servants,
upon the Festivals of the Church?
Have I not sleighted these solemnities, or abused
them by debauchery?
Lord have mercy, &c. And encline, &c.

V. Commandment.

Have I not omitted, or acted contrary to my Duty in
those Relations wherein I stand?
Have I not censured, envyed, or railed against, my

C 2

Domestical, Ecclesiastical, or civil Governours; instead
of honouring, imitating, and praying for
them?
Have I not been undutiful to my Parents; disloyal to
my Prince; stubborn or unfaithful to my Master;
refractory and unthankful to my Minister; peevish, and
unkind to my Yokefellow?
Have I been careful to instruct and incourage in well
doing, To reprove and chastise for ill doing those
under my charge?
Lord have mercy, &c. And encline, &c.

VI. Commandment.

If I have not actually taken away the life of any person;
Yet,
Have I not made my Neighbours life grievous, concealed
designs against it; or willingly hastned his
death, or wished it?
Have I not by fighting or quarrelling wounded or
maimed him, or drawn him to any vice, which might
destroy his health, or shorten his life?
Have I not been rashly and immoderately angry, or
used reviling and quarrelsom speeches, or harboured
thoughts and purposes of Malice and Revenge?
Have I not been intemperate in meat or drink; or
any other ways prejudiced my own health, or indangered
my life?
Lord have mercy, &c. And encline, &c.

VII. Commandmen.

If I have escaped the grosser acts of Adultery and Fornication;
Yet,
Have I not neglected to use the means to preserve
my own and others Chastity?

Have I not by gluttony and drunkenness pampered
my body, or by cherishing unclean thoughts, purposes,
and desires, defiled my Soul?
Have I not run into any occasions, or used any provocations
of wantonness?
Have I not used or listened to, filthy talking, or been
guilty of immodest Garbs, or unchast behaviour?
Lord have mercy, &c. And encline, &c.

VIII. Commandment.

If I have not been guilty of notorious Felony and Robbery;
Yet,
Have I not by negligence in my particular Calling,
run into debt, without hopes or purposes of repayment?
Have I not wasted my own Estate, and ruin'd my
Family, by idleness or prodigality?
Have I not cheated my neighbour in buying, or selling,
breaking my Covenants, fraudulent writings, or
falsifying my word?
Have I not by violence or oppression, exacted of
my inferiours, or by unreasonable usury taken advantage
of others necessity?
Have I not wasted or imbezeled that which was
committed to my trust, refused to restore the pledge,
abused what was lent, or denied that which was found
by me?
Lord have mercy, &c. And encline, &c.

IX. Commandment.

If I have not before a Magistrate directly sworn falsly:
Yet,
Have I not accustomed my self to lying in my common
discourse?

C 3

Have I not maliciously and uncharitably raised or
spread abroad evil and false reports of my Neighbour?
Have I not incouraged such ill-reports, nor published
the faults of another to his disgrace?
Have I not undervalued good, or flattered bad men,
and given a false Character to please a friend?
Have I not suffered an innocent persons good name
to be traduced, when I had opportunity or power to
clear it?
Have I not by pride conceived, or by boasting uttered
false things concerning my self?
Have I neither sought unjustly to uphold, or wilfully
to blast my own Credit?
Lord have mercy, &c. And encline, &c.

X. Commandment.

Have I not secretly murmured at the Providence of
God, as if others had too much, and my self too
little?
Have I not greedily coveted the Estate, honours or
comforts of my neighbours, nor sought by evil means
to procure them to my self?
Have I not envyed any, so as to be grieved at their
prosperity, or to wish or rejoice in their losses and
calamities?
Have I not been apt to undervalue all my own things,
and neglected to give God thanks for them?
Have I not too passionately pursued riches and honours,
so as to neglect my Soul, and Religion upon
these accounts.

7. Whosoever hath particularly and seriously asked
his own Soul the foregoing Questions, will be far from

the vanity of the young Man in the Gospel, nor is it
likely that he will now have the confidence to say as he,
Matth. 19. 20. All these have I kept from my youth.
For his own Conscience will tell him in most inquiries
that He is the Man; And accordingly the Church hath
provided the Publican Confession, Luke 18. 12. Lord
have mercy upon us. Which now may be fitly used,
First, As an humble and dolorous Confessionthat we are
Guilty, very Guilty; For when the Prisoner falls down
and craves Mercy; It shews he is convinced of his
fault, and in that phrase is supposed to acknowledge it.
Secondly, As a passionate, and earnest Exclamation for
Pardon, which now appears infinitely needful, when
this black and dreadful Bill is set before us. Yet lest
all this should not be sufficient to produce that sorrow
and shame, which is necessary for this solemn Confession,
but our hearts remain still obdurate and unrelenting,
Let every one lay before himself these Considerations.
First, Meditate of the nature of all these Sins of which
thou art guilty: They are the Actions of a poor helpless
depending Creature done against the holy Will, and
most gentle and reasonable Commands, of that Majesty
who could destroy thee in a Moment, and whom
Angels and all the World besides exactly do obey. And
besides, thou maist upbraid thy self with the folly of
Anger, the fury of Revenge, the filthiness of Lust, and
the shame of Lying, the beastliness of Drunkenness,
and the misery of Covetousness, the unreasonableness
of Pride, and the vanity of seeking humane Praise, the
restlesness of Ambition, and the vexation of a discontented
mind. Consider the malignity of all Sin, and
the baseness of every particular, and surely it will appear
it was impudence and ingratitude, simplicity and
madness in thee ever to commit them. Secondly, Meditate
of the number of them; And think that if there

C 4

be so much evil in one Sin, How deplorable is thy Case
who hast offended in so many kinds? Oh how often
hast thou acted or designed, the greater and more notorious
wickednesses? And for (those which we account)
the lesser, What is wanting in the odiousness of the
single Acts thou hast supplyed by frequent repetitions,
Few days nay minutes passing in thy whole life, in which
thou dost not sin in these instances. I doubt not but
thy memory now presents a vast number to thee; but
alas those that were never observed are far more, and
those that are forgotten are much more numerous than
both, Yet these are all noted in the Records of Heaven;
So that if thou couldest apprehend this formidable Army,
it would lay thy confidence in the dust, and strike
thee with amazement to consider how may times thou
hast deserved Condemnation. Thirdly, Meditate of
the Desert, of these Sins, viz. that the wages of (any,
the least unobserved, or forgotten) sin is death, Rom.
6. 23. And then how many times hast thou deserved
to be cut off? Consider how thou art by these transgressions
exposed to the wrath of God, and to suffer all
those Temporal, Spiritual, and Eternal miseries, which
the Righteous Judge of all the World hath threatned
in his holy word. And if thy heart be apt to excuse
its faults, on pretence of a corrupt Nature, a violent
Temptation, or a sudden surprize, and will not believe,
or fear that God is so highly displeased; then tell thy
own Soul that for one offence, the Angels were cast out
of Heaven, and Adam out of Paradise, and He that is
the lover of Men, for lighter or fewer Crimes, doth lay
dreadful Plagues and Miseries upon thy Brethren; And
God is no respecter of Persons; He spared not his own
Son, when he stood in the place of Sinners, and shall
He spare thee? Oh look up to the Cross of Jesus, and
behold his Agonies and his Sorrow, hear his groans and

cryes, observe his anguish and his pains. Is not God
highly displeased with Sin, when he makes his own Son
the Example of his wrath, to his offending Servants?
In short know, that if Repentance do not now procure
thy Pardon, thou shalt have God and all Creatures thy
Enemies, and maist justly expect Losses and Crosses, Poverty
and Reproach, Diseases and an evil Death; and
(which is more horrid) to be deprived of the aids of
Gods Spirit, and the offers of Grace, and to be left in thy
own hardness and impenitency, as one that refuseth to
be reclaimed. And if any or all these have not yet
faln upon thee, it is only because the Lord will try whether
at this time thou wilt seriously Repent; but thou
are not acquitted, though he do awhile forbear.
Fourthly, Meditate of those Aggravations which make
thy Sins worse than those of other Men, and that will
convince thee that thou deservest no less. For First,
Have not many of them been committed against thy
knowledge, and reason; and in despite of all the checks
and reluctancies of thy Conscience? Secondly, And
although thou hast made so many vows, and taken
so many resolutions, never to act them more; yea and
engaged this upon the holy Sacrament of Christs body
and blood: Yet hast thou not entertained them again?
Thirdly, Have not all those mercies and favours spiritual
and temporal, wherewith thy Heavenly Father hath
courted thy Love, been abused by thee, and cast away
upon thee, when all this could not prevail, to make thee
leave one lust, or perswade thee to give over piercing
him that hath died for thee? Fourthly, Hast thou not
proceeded in thy evil Courses, after all those Examples
of divine vengeance on others, and all those Calamities
which Sin hath brought upon thy own self? Hast
thou feared any longer than the smart remained? Hast
thou not made the Almighty almost weary of Correcting

25

thee? and shewest thou lovest thy Sin too well to
be easily torn from it? Fifthly, And finally how mischievous
have the effects of thy transgressions been?
They have dishonoured God, disgraced thy Religion,
incouraged the wicked to persevere, incited the innocent
to follow thy steps, and offended weak and tender
Chrisitans. This is indeed a sad story, and if we rightly
apprehend it, may make the best to cry out with trembling
and deep contrition, Lord have mercy upon us!
But lest this dismal Account which will scarce fetch one
sigh from a stupid Soul, should overwhelm others in
grief and desperation; I shall add, that we are not like
the Jew, who when the Law thundered from Mount
Eball, could only sign it with a deadful Amen, For we
look further, and beholding the Lamb of God, make
bold to crave mercy; the very acknowledgement of our
Sin being wrapt up in a Petition of Pardon; And the
right use of all this is, not to affright us from Jesus, but
to drive us to him; to shew not only how little we deserve,
but how much we need a pardon; It is to represent
how far God can forgive, and how highly our dear
Redeemer hath merited, seeing so great and deserved
vengeance is yet with-holden, and the Gate of Mercy
still kept open for such wretched Creatures. Our design
in this discovery of Sin is to convince us, that it
is high time to desist from adding to this inifinite heap,
that it is extreamly necessary to seek for Absolution,
and that it will be an admirable ingaging favour, if
we be again accepted. For Mount Sinah is the way to
Sion, and the Law our School-master to bring us to
Christ. When therefore your heart is full of these
thoughts, and when hope and fear, sorrow and desire,
are strugling within you, In the midst of these Passions,
bend your knees and begin to arraign your self at the
Bar of your merciful Judge, where humble Confession

is the readiest way to Remission.
Acknowledge therefore all you
have found, relate your shame and
indignation at your self, your
grief and anguish for all your misdoings,
intreat as for your life, and with all earnestness
beg for pity and pardon; remembring he never did
cast off any that thus came to him. Your Confession
it self will be no other than a larger Paraphrase, of
Lord have mercy, &c. But if you require a form, the
Church hath made excellent provision in that acknowledgment
before the Consecration, to
which the Reader is desired to
turn, and while his heart is in this
frame, with great Devotion to recite that Form.
8. But that this is not all the use of these Ten
Commandments, we may learn, from the other part of
the Versicle repeated after each of them, which is Davids
Prayer, Psal. 119. 36. viz. And incline our hearts
to keep this Law. Which minds us of the next part
of our Preparation for the Holy Sacrament to which
the Law is apt to minister, viz. Secondly, The Renewing
of our Covenant, and this will necessarily follow
our Confession if it be sincere and the language of
a contrite heart. Since we now have discovered the
vileness and danger of our sinful courses, We must needs
be full of indignation against those ways, and cannot
but wish we may never fall into the like circumstances
again. Nay God may expect that those who are so
drenched in tears, and amazed with fear, shall now
study how they may keep the right paths of his Law
hereafter. And this was the principal end why you
were put upon considering your ways, that you might
turn your feet to his Testimonies, Psal. 119. 59. And if
you be now desirous to do this, it is the best sign of

27

your Repentance, the surest evidence of your pardon,
and the best dispostion in the World for your reception
of these Mysteries; wherein it is Gods part to seal your
Absolution by the blood of his dear Son, and yours to
give up your self entirely to his Service for ever hereafter,
since he hath so graciously quitted the old scores.
So that there is no doubt but the true Penitent doth now
desire with all his Soul to forsake his Sins and do his
duty better. Only because he finds his heart averse, and
not easily inclined to this which (his Conscience tell
him) is his interest and his happiness; The Church hath
added this short but significant Petition, to him that
can turn the heart, and work in us both to will and to do,
That he would Encline, &c. Which Prayer that it may
be said with Davids Spirit, We
must resolve to follow those good
inclinations when it pleaseth God
to work them in us. And to that
purpose, before we make this our
solemn promise, we must labour
to bring our hearts to condemn the wayes of Sin, and
to approve of the ways of Holiness, lest we should
mock the Almighty, by begging his help in that which
we never intend to perform; and lest our vow should
vanish into Air, if we do not first consider the particulars
to which we bind our selves. And for our assistance
herein, viz. that our Engagement may be advised and
well grounded, and our Prayers for the divine Aid
may be hearty and sincere; We may after our Confession
(while our hearts are yet bleeding for our former offences)
enlarge our thoughts into these or the like Meditations.
9. First to alientate our affections from Sin, that
we may in earnest and for ever renounce it, Let every
one of us ask his Soul these Questions.

28

First, How little of either true profit or solid pleasure
have I reaped from Sin? The gain is cursed and
intangled, the delight short, and unsatisfying, ending
either in vexation or a restless desire, which stays longer
and wounds deeper than ever the fantastick pleasure
reached. How certain is it, that none of these purchases
can last beyong the short duration of my frail life?
and how little security have I that my death shall not
be ere the next Morning? Secondly, How great a
trouble yet have I had all my life for this trifling and uncertain
reward? the gain was a shadow, but have I not
thereby lost my good name, or my health, my time, and
my parts, the love of my best friends, and the hopes of
Gods favour? Have not these Sins hindered my Prayers,
disquieted my Conscience, set my Neighbours
against me, and filled my ways with losses, crosses, mischiefs
and evil Accidends? Have they not often made
me ridiculous and base, hated and distrusted, and left
me full of fears and sad expectations, making my life
uneasie, and my death far more bitter and more terrible?
Thirdly, But these are but the beginnings of sorrow;
For is it not as sure as God is true, that if I persist in
them, I shall lose all my interest in my only Saviour?
forfeit all my hopes of Heaven? and sell my title to
the glorious Kingdom which is full of ravishing and
endless, pleasures, and all abundance of whatsoever heart
can wish? And besides this insupportable loss, shall not
my Soul be condemned in the last dreadful judgment,
and cast into the Region of horror and darkness, anguish
and torments that have no abatement, nor no
end? Why then, Oh my Soul wilt thou buy these vanities
so dear? and be so abused by thy Enemies, so ungrateful
to thy dying Redeemer, and so mischievous
and cruel to thy self? Wilt thou ever be so foolish and
so desperate to commit the like again? Saya then, O my

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Soul, I abhor and renounce these accursed delusions,
being almost enraged at my self that I have been
cheated with them so long; My reason is convinced,
and my will perswaded, that thy ways are the Right:
Therefore, O Lord encline, &c.
10. Secondly, To engage our minds to all the
Duties of Religion and Piety, Justice, and Charity, that
we may unalterable chuse them, Let every one of us
meditate,
First, Why should I be backward to vow my obedience
to the Laws of God? Are they any thing else but
a method of living well and wisely, free from fears
and injury? Do they not teach me to bear my self so
that I may win the favour of God and good men, and
be safe in the best, and happy in the worst condition?
Can I wsih my dearest Friend, or my own Soul, a greater
felicity than to be meek and patient, grateful and contented,
temperate and industrious, just and bountiful, to
converse with God, rejoice with Angels, to imitate the
Saints, follow the blessed Jesus, and to seek Everlasting
Joy? Secondly, Doth God require any thing impossible,
unjust or unreasonable? Am I to bind my self to
any more than that which my Judgment and my Conscience
(when I am serious) tell me it is fit and expedient
for me to do, although it had never been commanded?
Is it any more than that which all the wisest
and best men, the friends of God and the Darlings
of Heaven have done with the greatest delight and
pleasure? and therefore it is the only proof of a generous
and noble Spirit. Thirdly, Is not my God the
best of all Masters? who covers the infirmities, and
strenghtens the weaknesses of his Servants? Can I fail
to please him who begets the desire and enables for the
performance? and makes the way familiar and easie,
pleasant and inviting, and yet where there is a hearty

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endeavour doth make many abatements, and accept the
will for the deed, and who begins
his assistances early, and continues
them till he hath perfected
this excellent work? Fourthly, Finally
shall I not be rewarded with a glorious Crown in
Heaven, for being so wise as to chuse to be happy on
Earth? Is not this the sure way to the enjoyment of
God, the Society of Jesus, and the Felloship of glorified
Saints and blessed Souls? to Eternal Peace, never-ceasing
Joy, to the most perfect and compleat felicity
which shall last for ever, though the troule of gaining
it be but short, and transitory? Be wise therefore Oh
my Soul! and easily perswaded to chuse thine own happiness;
And say, I desire and long to be acquainted
with these paths of pleasantness, I chuse and love them
all. O Lord encline our hearts to keep these Laws. And
now I hope it may be time to bend your knees again,
and with a fresh bewailing of your transgressions, and
many acknowledgments of your Conviction, to renounce
and protest against all iniquity; especially, that
by which you have been most apt to fall; and also to
vow and engage, that you will lead a holy life; which
you must do most seriously as in the presence of God;
And finally looking unto Jesus the purchaser of Pardon,
and giver of all Grace, most humbly beg the holy
Spirit, that you may be enabled to keep this pious resolution,
since it is your wisdom and happiness never to
break it more; to which purpose say, Lord write all
these thy Laws in our hearts we beseech thee. That is, in
our memories and our affections, that we might not
offend against them. Psal. 119. 11. For if his Spirit
ingrave them on our Souls, we shall with ease and pleasure
keep and do them. Ezek. 36. 26. Wherefore let
us beg this favour most earnestly, and let us not doubt of

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being heard. For this is the first and greatest part of
the new Covenant; God hath ingaged, He will put his
laws in our minds, and on our hearts will he write them,
Jerem. 31. 33. Heb. 8. 10. And further, if we so sincerely
pray for his grace of Obedience, it will ingage our
Heavenly Father still more effectually to grant the last
clause, viz. that our Sins and iniquities he will remember
no more.