Holy rules and helps to devotion both in prayer and practice In two parts. The fourth edition. Written by the right reverend father in God, Bryan Duppa, late Lord Bishop of Winton, in the time of his sequestration.
Duppa, Brian, 1588-1662.
1683
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Holy rules and helps to devotion both in prayer and practice In two parts. The fourth edition. Written by the right reverend father in God, Bryan Duppa, late Lord Bishop of Winton, in the time of his sequestration.
Duppa, Brian, 1588-1662.
The fourth edition.
[10], 204 p., [1] leaf of plates : port.
printed for W. Hensman, at the King's-Head in Westminster-Hall,
London :
1683.
With an engraved portrait frontispiece.
Running title: Holy rules for devotion.
The second part has separate dated title page; register and pagination are continuous.
Identified as Wing (2nd ed., 1994) D2663 on UMI microfilm "Early English books, 1641-1700", reel 2125.
Reproduction of the original in the British Library.
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eng
Prayer -- Early works to 1800.
Devotional literature -- Early works to 1800.
Theology, Practical -- Early works to 1800.
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Vera
Effigies
Rev.
di
in
Christo
Patris
at
D.
D.
Bryan
Duppa
quondam
Episcopi
Wintoniensis
HOLY
RULES
and
HELPS
TO
DEVOTION
Both
in
Prayer
and
Practice
.
IN
TWO
PARTS
.
The
fourth
Edition
.
Written
by
The
right
Reverend
Father
in
God
,
Bryan
Duppa
Late
Lord
Bishop
of
Winton
,
In
the
time
of
his
SEQUESTRATION
.
London
.
Printed
for
vp
.
Hensman
,
at
the
King's-Head
in
Westminster-Hall
.
1683.
TO
THE
Christian
Reader
.
THe
Name
and
Memory
of
the
excellent
Author
of
this
Treatise
needs
not
borrow
or
derive
a
Reputation
from
any
Pen
but
its
own
.
There
are
already
many
useful
Pieces
and
Helps
to
Devotion
set
forth
both
by
Bishops
,
and
others
of
our
Church
,
more
solid
,
serviceable
,
and
advantagious
to
true
Piety
,
and
the
power
of
Godliness
,
than
all
the
gifted
Impertinencies
(
to
say
no
worse
)
of
some
Holy
Pretenders
:
For
if
Noise
and
Clamour
might
pass
for
Inspiration
,
the
Apostles
must
go
for
Weak-Brethren
,
and
mere
Novices
,
compared
with
our
new
Lights
and
Improvements
.
That
Set
Forms
of
Prayer
are
altogether
necessary
in
Publick
,
cannot
be
denied
,
and
needs
not
now
be
represented
:
They
are
abundantly
useful
even
for
private
Christians
also
;
since
it
is
not
every
one
that
can
pray
extempore
in
his
Closet
,
and
he
that
can
,
may
notwithstanding
be
defective
enough
in
the
matter
or
manner
of
his
Petitions
:
For
though
God
principally
respects
the
Heart
and
Affections
of
his
Servants
,
and
the
Spirit
helps
our
Infirmities
with
sighs
and
groans
,
yet
we
ought
even
in
private
to
have
an
awful
orderly
regard
of
the
Great
God
,
to
whom
we
address
our selves
;
and
the
Holy
Spirit
teaches
us
to
pray
,
as
with
ardent
Affections
;
so
with
reverend
humble
minds
,
and
not
with
disorderly
,
confused
or
unprepared
approaches
,
and
a
rude
confidence
,
without
just
ground
or
foundation
:
This
is
not
to
help
or
diminish
our
infirmities
,
but
to
augment
them
more
.
He
that
prays
extempore
,
must
be
one
of
better
Faith
and
Principles
,
Life
and
Conversation
than
many
are
,
who
so
familiarly
pretend
to
it
.
But
whatever
some
mens
Graces
may
be
in
this
particular
,
which
God
forbid
I
should
seek
to
diminish
or
reproach
;
yet
for
such
,
who
I
doubt
are
far
the
greater
number
,
as
yet
have
not
attained
to
so
great
a
Perfection
in
this
holy
Duty
,
I
cannot
but
recommend
these
Rules
and
Directions
,
which
answer
the
Title
,
and
will
,
I
hope
,
the
Expectation
of
those
that
use
them
,
to
their
benefit
and
comfort
.
God
grant
us
all
that
Unity
of
Spirit
,
which
intitles
us
to
the
Gifts
and
Graces
of
of
the
Spirit
,
that
so
praying
with
one
heart
and
mind
,
as
becometh
Saints
,
we
may
have
our
Communion
in
Glory
among
the
Iust
hereafter
.
Ben.
Parry
.
HOLY
Rules
and
Helps
TO
DEVOTION
,
Both
in
Prayer
and
Practice
.
But
I
will
give
my self
unto
Prayer
.
O
Eternal
Wisdom
,
who
communicatest
thy self
unto
thy
Creatures
in
such
measure
as
they
are
capable
of
,
vouchsafe
to
impart
to
my
Soul
that
Heavenly
Gift
,
to
be
a
Guide
to
me
in
all
my
Thoughts
,
my
Thoughts
,
my
Words
,
my
Actions
;
that
so
being
taught
by
Thy
Holy
Spirit
,
I
may
so
far
know
Thee
as
to
love
Thee
,
and
so
far
love
Thee
,
as
ever
to
fix
my
thoughts
upon
Thee
.
Of
Prayer
what
it
is
.
THe
several
Properties
and
Excellencies
of
Prayer
,
have
afforded
matter
enough
to
the
Ancient
Fathers
,
to
mold
as
many
several
and
different
Descriptions
of
it
;
which
like
many
Stars
cast
into
a
Constellation
,
may
give
all
together
a
full
and
perfect
Representation
of
it
.
Gregory
Nyssen
defines
Prayer
to
be
the
conversing
or
discoursing
of
the
Soul
with
God
,
concerning
her
Salvation
:
Which
being
done
by
the
outward
Expressions
of
the
Voice
,
is
called
Vocal
Prayer
;
but
if
by
the
Mind
alone
,
Mental
.
In
this
way
of
conversing
with
God
,
the
Soul
makes
use
of
her
Three
principal
Faculties
,
her
Memory
,
her
Understanding
,
her
Will
:
Her
Memory
,
to
call
to
mind
what
she
is
to
treat
of
;
her
Understanding
,
to
weigh
and
to
judge
what
she
delivers
:
Her
Will
,
to
perform
this
Duty
feelingly
and
affectionately
:
For
all
these
Faculties
must
concur
in
Prayer
,
elevating
the
Soul
,
and
fixing
it
upon
God
as
the
highest
Truth
,
in
which
we
are
to
believe
the
Soveraign
Happiness
which
we
are
to
hope
for
,
the
Supream
Goodness
which
we
are
to
love
,
and
the
infinite
Excellence
which
we
are
to
adore
.
So
that
Prayer
is
principally
grounded
on
a
lively
Faith
of
such
things
as
God
hath
revealed
,
an
assured
Hope
of
what
he
hath
promised
,
and
a
servent
Love
,
which
serves
as
the
Fire
to
kindle
this
Sacrifice
,
and
to
carry
the
Soul
upward
,
till
it
arrive
at
the
Throne
of
Grace
.
From
hence
it
is
,
that
Damascen
describes
Prayer
to
be
an
ascending
of
the
Soul
to
God
;
being
therefore
compared
to
the
sweet
Perfume
that
ascended
from
the
Incense
:
But
as
the
Incense
being
cast
into
the
Fire
ascends
only
in
the
more
subtile
and
delicate
part
of
it
,
which
being
converted
into
Air
and
Smoak
,
leaves
behind
it
the
grosser
and
earthier
part
turn'd
into
Ashes
.
So
in
this
ascent
,
the
Soul
leaves
behind
it
the
earthier
parts
,
as
Abraham
left
his
Servants
behind
him
at
the
foot
of
the
Mountain
,
while
he
ascended
to
the
top
of
it
to
sacrifice
.
For
this
is
a
business
that
belongs
to
Eagles
,
which
as
they
fly
high
,
so
in
their
flight
they
look
stedfastly
on
the
Sun.
It
is
not
for
those
that
intrench
themselves
in
the
Earth
,
as
in
their
proper
Element
,
nor
yet
for
Birds
of
Prey
,
which
though
they
fly
high
,
yet
their
eyes
are
still
cast
downward
.
Sursum
Corda
,
was
the
form
in
ancient
Liturgies
;
the
Priest
calling
out
to
the
People
,
Lift
up
your
hearts
;
which
the
people
as
readily
answered
,
Habemus
ad
Dominum
.
This
ascending
of
the
Soul
by
Prayer
,
was
figured
(
as
St.
Austin
conceives
)
by
that
mysterious
Ladder
,
whose
foot
being
upon
the
Earth
,
the
top
of
it
reached
unto
Heaven
,
seen
by
Iacob
in
a
Vision
,
with
Angels
ascending
and
descending
on
the
Rundles
of
it
,
carrying
up
our
Prayers
to
God
,
and
bringing
down
Blessings
upon
him
that
offers
them
.
But
because
this
ascent
is
not
ordinarily
by
Rapture
(
for
the
Angels
were
not
seen
to
fly
up
the
Ladder
,
but
to
mount
by
degrees
:
)
we
are
to
consider
the
several
Steps
and
Rundles
we
are
to
ascend
by
.
THe
first
Step
is
laid
hold
on
by
the
Memory
,
which
begins
this
spiritual
ascent
,
by
putting
the
Soul
in
mind
to
look
up
to
the
Majesty
of
him
that
stands
above
the
Ladder
,
to
remember
,
that
though
the
place
we
chuse
for
our
Devotion
be
never
so
solitary
,
yet
we
are
not
alone
;
that
God
hears
what
we
say
,
sees
what
we
do
;
that
the
whole
Trinity
is
present
,
as
visible
to
thy
eyes
of
Faith
,
as
grosser
Objects
are
to
the
outward
senses
.
For
there
is
God
the
Father
,
the
Fountain
of
good
Thoughts
,
ready
to
assist
through
his
power
and
to
keep
us
from
distraction
in
our
Prayers
;
there
is
God
the
Son
,
the
eternal
Truth
,
prepared
to
direct
us
by
his
Wisdom
,
and
to
deliver
us
from
errour
and
delusion
;
there
is
God
the
Holy
Ghost
,
the
Source
and
Spring
of
divine
Love
,
able
to
enflame
the
Will
with
fervent
Affections
,
and
keep
us
from
damps
of
coldness
and
indevotion
.
And
when
we
have
thus
put
our selves
into
the
presence
of
God
with
an
awful
Reverence
and
Adoration
of
him
as
present
,
we
have
then
mounted
the
first
step
and
degree
of
this
Ladder
.
O
Heavenly
Father
,
who
hearest
the
Prayers
of
all
that
seek
Thee
,
purifie
the
Intention
of
my
Soul
in
all
the
Prayers
I
make
to
Thee
;
that
I
may
neither
seek
nor
desire
any
thing
,
but
in
relation
to
Thee
,
through
IESUS
CHRIST
,
Amen
.
THe
second
step
or
act
of
the
Soul
,
is
,
To
look
to
the
directing
of
the
Intention
,
to
fix
it
entirely
upon
God
,
and
take
it
off
from
all
earthly
things
:
For
as
the
least
Grain
and
Atom
of
dust
offends
the
eye
,
so
this
Intention
admits
of
no
mixture
,
no
vanity
of
being
seen
or
heard
at
your
Prayers
,
no
curiosity
of
thinking
to
climb
up
by
this
Ladder
into
the
secrets
of
God
,
no
spiritual
Pride
,
in
reflecting
upon
your self
as
more
devout
than
others
;
for
as
it
must
be
sincere
,
so
it
must
be
humble
,
directed
to
the
Glory
of
God
alone
;
which
in
this
ascent
of
your
Soul
,
must
be
always
in
your
eye
,
as
the
Centre
in
which
all
the
lines
of
Prayer
must
meet
.
But
then
this
Intention
of
the
Supplicant
must
be
accompanied
with
some
Offering
too
:
For
it
was
Gods
Command
to
his
People
,
that
none
should
come
into
his
presence
with
empty
hands
.
Being
therefore
come
into
his
presence
,
deal
generously
and
freely
with
him
,
offer
him
the
thing
which
he
most
desires
,
even
thy
heart
,
with
all
the
thoughts
and
affections
of
it
,
to
be
disposed
by
him
,
not
only
during
the
time
of
Prayer
,
but
for
all
thy
life
.
For
this
Offering
of
thy
Heart
to
God
,
if
it
makes
way
for
thy
Prayer
,
and
breaks
through
those
Clouds
which
thy
sins
have
interposed
between
God
and
thee
.
O
Eternal
God
,
who
for
all
those
Infinite
Blessings
which
thou
hast
bestowed
on
me
,
requirest
nothing
back
of
me
but
my
Heart
.
Behold
I
offer
up
to
thee
the
Heart
which
Thou
demandest
:
And
since
it
is
now
Thine
,
fill
it
with
Thy
Gifts
,
and
adorn
it
with
thy
Graces
;
that
every
beating
,
every
pulse
of
it
may
be
a
Prayer
,
and
every
Prayer
being
kindled
by
Thy
holy
Spirit
,
may
be
a
Sacrifice
fitted
for
Thine
Altar
,
through
Iesus
Christ.
Amen
.
AFter
this
Offering
,
the
next
step
is
by
raising
the
Understanding
,
and
the
awakening
of
our
Faith
to
a
due
consideration
of
that
which
you
are
about
.
Being
therefore
retired
into
thine
Oratory
,
make
these
few
Questions
to
thine
own
Soul
,
and
engage
thy self
to
an
answer
:
O
my
Soul
,
Wherefore
art
thou
retired
into
this
place
?
What
is
thy
Design
?
What
thy
Pretension
?
Where
is
thy
God
whom
thou
comest
to
Treat
with
?
Is
he
present
?
Doth
he
hear
thee
?
Or
is
he
merciful
?
Will
he
help
thee
?
What
is
thy
business
thou
art
to
negotiate
?
Is
it
the
saving
of
thy
Soul
,
or
the
satisfying
of
thine
earthly
Desires
?
What
words
wilt
thou
use
to
move
thy
God
to
hear
thee
?
What
humble
gestures
?
What
profound
reverence
?
Answer
thy self
briefly
to
every
one
of
these
Interrogatories
,
as
thy
own
Conscience
dictates
to
thee
:
For
by
this
discourse
made
with
thy self
,
thou
shalt
be
the
better
prepared
to
discourse
with
God.
But
to
make
this
preparation
the
more
compleat
,
the
quality
of
the
Persons
engaged
in
this
Treaty
,
is
necessarily
to
be
weighed
.
Consider
therefore
first
with
my self
,
who
thou
art
that
makest
thy
approaches
to
speak
with
God
:
That
thou
art
but
dust
and
ashes
;
Abraham
himself
was
no
more
.
Consider
again
the
motives
that
may
drive
thee
to
this
duty
;
Thy
sins
many
,
thy
strength
little
,
thy self
nothing
,
thy
dangers
great
;
thy
case
the
same
with
the
Disciples
in
the
Storm
,
when
they
cried
out
,
Master
,
save
us
,
or
else
we
perish
:
For
he
that
really
lays
these
three
things
to
heart
:
1.
The
extreme
necessity
that
he
is
in
.
2.
The
small
possibility
of
help
either
from
himself
,
or
any
other
Creature
.
3.
The
high
importance
of
that
which
he
is
about
,
that
it
is
as
much
as
his
Soul
is
worth
,
will
never
dare
to
come
coldly
and
carelesly
to
a
work
of
that
concernment
.
Having
thus
far
reflected
on
your
own
condition
,
you
are
in
the
next
place
to
raise
the
Prospect
from
your self
,
to
the
Person
you
pray
to
,
to
consider
,
that
he
is
no
less
than
God
,
who
clothed
himself
with
light
,
as
with
a
Garment
.
A
God
infinitely
wise
,
from
whom
nothing
can
be
hid
,
infinitely
powerful
to
whom
nothing
is
impossible
;
infinitely
good
,
ready
to
shed
,
and
diffuse
,
and
impart
his
goodness
to
his
Creatures
;
that
therefore
though
his
Majesty
may
terrifie
thee
,
yet
his
Mercy
may
invite
thee
;
especially
if
you
consider
God
as
he
is
in
Christ
,
reconciling
you
unto
himself
:
For
as
the
one
may
strike
a
reverence
into
you
,
so
the
other
will
infuse
a
confidence
,
without
which
our
weak
Prayers
will
never
have
strength
enough
to
reach
the
Throne
of
Grace
.
O
My
Glorious
God
,
Thou
art
the
Holy
of
Holies
,
but
I
the
Impurest
of
sinners
;
Thou
art
Mercy
it self
,
I
Misery
even
Misery
it self
:
What
should
I
seek
farther
to
know
either
of
thee
,
or
my self
?
Let
my
love
of
Thee
make
up
the
knowledge
that
is
wanting
;
For
what
should
Misery
be
in
love
withal
,
but
Mercy
?
Or
where
should
Mercy
exercise
it self
but
where
there
is
so
much
Misery
?
THe
Understanding
being
awakened
with
these
Considerations
,
the
fourth
act
of
the
Soul
in
relation
to
Prayer
,
is
,
to
rouze
the
Affection
,
which
is
seated
in
the
Will
:
This
being
so
necessary
an
Ingredient
in
your
Prayer
that
is
it
but
a
cold
Offering
without
it
.
The
understanding
may
provide
for
you
this
Spiritual
food
,
but
it
is
the
Will
that
must
taste
,
and
swallow
,
and
digest
it
into
nourishment
;
the
one
may
make
you
wise
,
but
the
other
must
make
you
holy
.
The
Prophet
tells
you
,
that
the
Seraphins
in
God's
presence
,
with
two
of
their
wings
cover
their
face
,
and
with
two
other
their
feet
,
leaving
only
their
breast
open
,
which
is
the
seat
of
Love.
When
therefore
you
present
your selves
in
the
sight
of
God
,
be
sure
you
so
far
imitate
these
Seraphins
,
that
though
your
eyes
be
vaile
(
you
cannot
look
into
his
Glory
)
you
cannot
know
him
as
you
would
,
your
Breast
,
the
seat
of
your
Affections
,
be
open
to
receive
and
emit
those
beams
of
divine
love
,
which
only
can
kindle
devotion
to
the
height
and
unite
your
Soul
to
God
by
a
most
intimate
Union
.
But
alas
!
you
will
say
,
those
blessed
Spirits
that
are
in
such
a
nearness
to
God
,
may
well
be
all
fire
and
love
,
but
you
at
such
a
distance
cannot
find
the
effects
of
it
;
the
wood
lies
upon
the
Altar
,
but
you
want
fire
to
kindle
it
;
all
that
you
can
do
,
is
to
search
in
the
ashes
for
some
small
spark
to
blow
at
:
But
know
you
not
(
saith
Siracides
)
how
great
a
fire
a
small
spark
may
kindle
?
The
same
Spirit
of
God
that
moved
upon
the
Waters
till
it
had
produced
the
World
,
moves
upon
thy
heart
,
foments
and
cherisheth
the
least
spark
of
the
love
of
God
which
it
finds
there
,
and
makes
it
flame
out
into
a
servent
prayer
.
David
found
this
by
experience
,
where
he
saith
of
himself
,
while
I
was
thus
musing
,
my
heart
kindled
within
me
,
and
I
spake
with
my
Tongue
.
The
Devotion
of
the
heart
(
saith
St.
Bernard
)
is
the
Tongue
of
the
Soul
,
without
this
it
is
silent
and
shut
up
;
but
actuated
and
heated
with
Love
,
it
poures
it self
forth
in
Supplications
,
and
Prayers
,
and
Discourses
with
God
;
sometimes
Praising
him
for
the
Infinite
Blessings
received
from
him
,
sometimes
Praying
to
him
for
those
which
we
yet
want
.
This
is
that
conversing
of
the
Soul
with
God
,
which
Gregory
Nyssen
speaks
of
,
as
a
Son
Conversing
with
his
Father
,
or
a
Friend
with
a
Friend
,
into
whose
bosom
he
may
pour
forth
with
confidence
all
the
Secrets
of
his
Soul
as
a
Favourite
with
his
Prince
,
or
a
betrothed
Virgin
with
her
Lover
.
What
the
result
of
these
discourses
is
,
what
words
are
spoken
,
what
secrets
discovered
,
what
delights
enjoyed
,
may
easier
be
felt
than
spoken
of
:
When
the
Soul
being
lifted
up
by
the
wings
of
Prayer
,
and
rarified
into
a
flame
by
Love
,
reacheth
the
very
Bosom
of
God.
But
though
every
devout
Soul
mounts
not
to
this
pitch
,
this
top
of
the
Ladder
,
let
none
be
dismaied
at
it
:
For
God
knows
whereof
you
are
made
,
he
sees
the
body
of
flesh
which
you
bear
about
you
,
and
the
Plummets
which
it
hangs
upon
your
Soul
,
and
therefore
when
you
cannot
rise
high
enough
to
him
,
he
comes
down
to
you
;
for
so
you
find
in
this
Vision
,
there
were
descending
as
well
as
ascending
Angels
.
We
do
not
read
that
St.
Paul
was
often
rapt
into
the
third
Heaven
:
Notwithstanding
his
Raptures
,
the
Angel
of
Satan
that
buffeted
him
,
made
him
remember
that
he
was
still
upon
the
Earth
:
For
one
foot
of
the
Compass
will
unavoidably
be
fixed
there
,
when
the
other
moves
in
the
circumference
of
divine
contemplation
.
Iacob
himself
was
but
at
the
bottom
,
at
the
foot
of
the
ladder
,
when
his
Soul
was
at
the
highest
,
and
saw
God
at
the
top
of
it
.
O
Most
wise
God
,
the
Unction
of
whose
Spirit
can
teach
me
all
things
,
teach
me
the
Rules
I
am
to
observe
in
this
Heavenly
Exercise
of
Prayer
;
Stir
up
my
Memory
,
to
remember
that
thou
art
present
;
fix
my
intention
upon
Thee
,
upon
Thee
alone
:
Awake
my
Understanding
to
consider
what
I
am
about
and
who
I
am
to
speak
to
.
But
above
all
inflame
my
Affections
,
that
my
heart
being
set
on
fire
with
Thy
Love
,
my
Prayers
may
participate
of
that
Fervency
,
and
be
accepted
of
Thee
,
for
his
sake
who
came
to
send
this
Fire
upon
the
Earth
,
even
Iesus
Christ
my
Saviour
.
Amen
.
Of
the
Excellencies
and
Fruits
of
Prayer
,
as
they
may
be
drawn
out
of
the
Lords
Prayer
.
THere
is
no
clearer
glass
to
see
the
excellencies
of
Prayer
in
,
than
that
very
Prayer
which
our
Saviour
thought
fit
to
teach
his
Disciples
.
Where
the
first
entrance
presents
you
with
that
unvaluable
Priviledge
,
to
call
God
your
Father
;
that
therefore
you
come
not
to
treat
with
him
as
a
Slave
with
his
Master
,
or
a
Vassal
with
his
Prince
,
but
as
a
Son
with
your
Father
:
God
infusing
into
you
by
Prayer
that
Spirit
of
Adoption
by
which
you
cry
to
him
,
Abba
Father
.
This
being
(
saith
St.
Chrysostome
)
the
highest
excellency
of
the
Creature
to
treat
familiarly
as
a
Son
with
his
Creator
.
A
Dignity
that
raiseth
us
poor
Worms
of
the
Earth
to
a
kind
of
equality
with
the
Angels
themselves
;
for
though
in
Nature
they
are
above
us
,
yet
this
duty
makes
us
equal
:
For
Quid
potest
inveniri
sanctius
iis
qui
cum
Deo
commercium
habent
?
Saith
the
same
Father
;
What
can
be
more
holy
than
he
who
is
admitted
to
treat
familiarly
with
God
?
Moses
by
talking
with
God
,
had
such
a
brightness
shed
upon
his
face
,
that
they
who
looked
upon
him
were
dazled
with
it
:
For
if
they
who
have
the
ear
of
Princes
,
as
Favourites
,
having
freedom
of
access
,
and
opportunity
at
all
times
of
presenting
their
Petitions
,
cannot
want
the
splendor
of
Worldly
things
,
which
consequently
will
follow
them
;
much
less
can
the
beams
of
an
higher
glory
be
wanting
unto
them
,
who
live
as
if
they
were
always
in
the
presence
of
God
,
talking
with
God
by
Prayer
,
and
God
with
them
by
holy
Inspirations
.
What
can
they
want
who
are
admitted
to
this
Privacy
?
And
it
is
your
fault
if
you
are
not
.
For
there
are
neither
doors
nor
locks
,
nor
any
greater
Favourite
to
keep
you
out
.
He
that
gives
you
leave
to
call
him
Father
,
cannot
exclude
his
Son
,
that
cries
,
Father
,
I
have
sinned
.
O
Gracious
Father
,
what
thanks
,
what
praise
can
we
offer
to
Thee
,
for
raising
us
to
that
honour
of
entring
into
thy
presence
as
Sons
,
and
conversing
with
Thee
on
the
Earth
,
with
the
same
Freedom
as
the
Angels
do
in
Heaven
!
O
grant
us
the
Grace
so
to
make
advantages
of
so
Divine
a
Priviledge
,
that
our
sins
may
never
make
us
forfeit
it
,
but
rather
by
a
devout
and
humble
use
of
it
,
acquire
to
our selves
daily
new
degrees
of
Thy
Favour
,
till
Thou
hast
brought
us
Thy
unworthy
Sons
to
that
incorruptible
Inheritance
which
can
neither
have
encrease
nor
end
.
Amen
.
THe
second
Excellency
of
Prayer
,
is
,
That
it
is
a
means
by
which
the
name
of
God
is
hallowed
,
both
by
us
and
in
us
:
We
pray
that
his
Name
may
be
Sanctified
,
and
we
Sanctifie
his
Name
by
praying
so
:
Our
Tongues
,
but
much
more
our
Lives
,
being
made
Instruments
to
glorifie
him
,
God
is
glorified
by
our
believing
in
him
,
by
our
knowing
him
,
by
our
adoring
him
,
and
in
Prayer
we
do
all
this
:
By
Prayer
we
bring
to
light
those
graces
and
gifts
of
God
which
he
hath
hid
for
us
in
his
eternal
Predestination
,
as
we
may
see
in
that
Prayer
of
Christ
to
his
Eternal
Father
:
And
now
,
O
Father
,
glorifie
thou
me
with
thy
own
self
,
with
the
glory
which
I
had
with
thee
before
the
World
was
.
From
whence
the
School
infers
,
That
Prayer
is
the
principal
means
ordered
by
providence
for
the
execution
of
what
God
hath
decreed
on
our
behalf
.
God
had
decreed
the
Incarnation
of
his
Son
for
the
saving
of
the
World
;
he
had
promised
,
and
could
not
vary
from
it
:
Yet
this
kept
not
Moses
from
his
Petition
,
Send
him
whom
thou
wilt
send
;
nor
the
Prophet
from
praying
,
O
that
thou
wouldest
bow
the
Heavens
,
and
come
down
!
The
Father
had
decreed
to
give
his
Son
,
being
Incarnate
,
the
Nations
for
his
inheritance
,
but
the
execution
of
this
Decree
was
to
be
by
Prayer
;
the
Son
of
God
himself
was
to
pay
for
it
,
for
,
Postula
,
&
Dabo
;
Ask
of
me
,
and
I
will
give
them
thee
.
If
therefore
the
Decree
of
your
Predestination
be
yet
dark
to
you
,
and
you
would
willingly
know
whether
your
name
be
written
in
the
Book
of
Life
,
there
is
no
way
of
obtaining
this
,
but
humble
Prayer
:
Do
but
pray
fervently
,
that
God
would
glorifie
himself
in
thee
,
by
making
thee
a
Vessel
for
his
Honour
,
and
thou
shalt
find
so
much
vertue
in
this
Prayer
as
shall
quiet
thy
thoughts
,
and
take
away
thy
scruples
.
O
Most
glorious
God
,
glorifie
Thy
unworthy
Servant
with
that
Gift
of
Prayer
by
which
I
may
be
enabled
to
glorifie
Thee
,
that
so
I
being
sanctified
by
Thee
,
Thou
mayest
be
sanctified
in
me
by
those
Gifts
and
Graces
,
which
in
all
Eternity
Thou
didst
decree
to
give
me
,
through
Iesus
Christ.
Amen
.
THe
next
Dignity
of
Prayer
is
,
that
it
is
the
effectual
means
of
enstating
the
Kingdom
of
God
in
us
,
not
only
the
Kingdom
of
Grace
,
in
this
World
,
which
in
the
Apostles
Character
is
Righteousness
,
and
Peace
,
and
Joy
the
Holy
Ghost
;
but
the
Kingdom
of
Glory
in
the
next
,
to
which
Prayer
not
only
gives
us
the
Title
,
but
puts
us
in
a
kind
of
Possession
,
by
affording
us
a
taste
at
least
,
and
an
earnest
of
that
Glory
.
The
first
time
that
we
find
it
written
that
our
Saviour
prayed
,
we
find
in
the
very
next
words
,
three
passages
of
wonder
whereof
the
first
was
,
that
the
Heavens
were
opened
;
the
next
,
that
the
Holy
Ghost
descended
on
him
as
a
Dove
;
the
third
,
that
there
was
a
Voice
that
came
from
Heaven
,
which
said
,
Thou
art
my
Beloved
Son
,
in
thee
I
am
well
pleased
.
And
wherefore
this
,
but
to
shew
us
the
admirable
effects
of
Prayer
?
First
,
that
it
is
the
Key
to
open
Heaven
to
us
;
next
,
that
it
hath
that
attractive
power
,
as
to
draw
down
the
Spirit
of
God
upon
us
;
and
Lastly
,
that
it
puts
us
into
the
quality
of
Sons
,
and
of
such
Sons
in
whom
he
is
well-pleased
.
After
this
,
when
he
went
up
into
a
Mountain
to
pray
;
What
followed
upon
this
?
The
Evangelist
tells
us
,
That
as
he
was
praying
,
his
face
did
shine
as
the
Sun
,
and
his
Garment
was
white
as
the
Light
:
So
white
(
saith
St.
Mark
)
that
no
Fuller
on
earth
could
white
them
.
And
though
it
is
not
said
that
this
Transfiguration
of
our
Saviour
,
was
absolutely
and
fully
the
Kingdom
of
Heaven
come
down
to
him
,
yet
we
find
there
was
so
much
of
the
Glory
of
it
,
as
Peter
in
his
Amazement
took
to
be
Heaven
,
and
desired
to
fix
his
Tabernacle
there
,
and
to
go
no
higher
.
You
see
here
the
strange
effects
of
Prayer
,
it
draws
down
one
Kingdom
to
you
,
and
lifts
you
up
to
another
.
It
bows
down
to
you
the
Kingdom
of
Grace
,
and
draws
you
up
to
the
Kingdom
of
Glory
.
O
God
my
Sovereign
King
,
who
hast
taught
me
to
pray
for
the
coming
of
Thy
Kingdom
,
set
up
the
Throne
of
Thy
Grace
in
my
heart
,
and
so
rule
and
govern
all
my
affections
,
that
there
may
not
be
left
a
rebellious
thought
against
Thee
;
And
when
the
time
of
my
Transmigration
comes
,
change
thy
Kingdom
of
Grace
,
into
thy
Kingdom
of
Glory
;
and
from
obeying
Thee
in
this
life
,
lift
up
my
Soul
to
reign
with
Thee
in
the
life
to
come
.
Amen
.
THE
fourth
Excellency
of
Prayer
goes
hand
in
hand
with
the
former
;
for
where
Gods
Kingdom
comes
,
there
must
be
a
perfect
submission
to
his
Will
,
which
cannot
be
more
effectually
done
than
by
the
means
of
that
Homage
which
we
do
to
God
in
Prayer
.
For
by
Prayer
we
not
only
obtain
,
but
exercise
that
Obedience
which
is
better
than
Sacrifice
;
we
strip
and
divest
our selves
of
our
own
Will
,
and
give
our selves
entirely
up
to
the
Will
of
God
,
whom
we
pray
unto
.
And
from
hence
it
is
,
that
the
Fathers
say
of
fervent
Prayer
,
that
it
makes
us
live
in
the
flesh
,
as
if
we
were
out
of
it
,
that
it
dis-intangles
and
unlooseth
the
Soul
from
the
Ties
and
Fetters
of
the
body
,
and
equals
us
unto
the
Angels
:
For
as
they
stand
in
the
presence
of
God
ready
to
execute
his
Commands
,
without
either
delay
or
weariness
;
so
Prayer
puts
us
into
the
like
posture
with
those
Angels
,
and
quickens
us
unto
the
Obedience
of
doing
the
Will
of
God
in
earth
,
as
it
is
done
in
Heaven
.
But
that
you
may
not
think
that
all
the
treasure
and
riches
of
Prayer
are
only
in
things
invisible
,
there
is
a
fifth
Excellency
in
Prayer
,
in
that
it
procures
for
us
our
daily
bread
,
which
as
it
hath
reference
to
our
body
in
such
things
as
concern
our
nourishment
;
so
it
reacheth
besides
to
the
spiritual
Refection
of
our
Souls
:
For
by
Prayer
(
saith
St.
Bernard
)
we
are
stored
with
three
sorts
of
bread
;
the
bread
of
Truth
,
for
the
Understanding
;
the
bread
of
Divine
Love
and
Charity
,
for
the
Will
;
and
in
the
last
place
,
that
grosser
and
more
earthly
bread
fitted
for
the
sustaining
of
our
weaker
nature
.
These
be
the
three
Loaves
which
Christ
in
his
Parable
encourageth
us
to
ask
for
,
and
never
to
give
over
our
importunity
,
till
we
obtain
them
;
for
obtain
them
we
shall
,
and
our
Prayers
,
if
fervent
,
cannot
be
denied
.
Imagine
therefore
(
saith
Climacus
)
that
you
say
Prayer
is
a
Queen
,
seated
on
her
Throne
,
calling
out
to
you
in
the
words
of
our
Saviour
,
Come
unto
me
,
all
ye
that
are
weary
and
heavy
laden
,
and
I
will
give
you
that
refreshing
as
shall
lighten
your
weight
,
and
ease
your
weariness
:
For
without
me
the
burthen
of
the
Law
is
heavy
,
but
with
me
it
is
light
;
without
me
the
exercise
of
Repentance
is
bitter
,
but
with
me
it
is
sweet
;
without
me
the
Cross
is
insupportable
to
be
born
,
but
with
me
the
Crown
of
Thorns
shall
be
as
easie
as
a
Crown
of
Roses
.
Christ
is
the
Bread
of
Life
,
but
the
means
to
make
this
Bread
nourish
you
,
is
Prayer
:
By
Prayer
you
receive
Christ
into
your
memory
,
and
ruminate
upon
him
in
your
Meditations
:
By
Prayer
your
Affections
tastes
and
relisheth
this
Bread
,
and
your
love
incorporates
it
.
Whatever
therefore
your
necessities
are
,
fly
to
Prayer
:
If
this
spiritual
Bread
be
wanting
,
and
you
hunger
and
thirst
after
it
,
pray
and
you
shall
be
satisfied
.
Or
if
the
food
of
your
Body
fails
you
,
and
poverty
lays
hold
upon
you
as
an
armed
man
;
fall
to
your
Prayers
again
,
and
be
sure
that
he
who
hears
the
young
Ravens
when
they
call
upon
him
,
will
much
more
hear
you
who
have
the
honour
,
not
only
to
be
his
Creatures
,
but
his
Sons
.
Thus
far
the
Excellency
of
Prayer
is
in
opening
Heaven
to
us
,
from
whence
all
Blessings
come
:
We
are
now
to
look
upon
it
as
the
Key
that
shuts
up
Hell
,
and
keeps
all
evil
from
us
,
which
is
of
three
sorts
:
1.
Evil
of
Sin.
2.
Evil
of
Temptation
,
that
leads
to
sin
.
3.
Evil
of
Punishment
for
sin
.
Against
these
three
,
Prayer
is
the
Remedy
,
and
first
against
sin
already
contracted
:
For
how
came
the
Publican
justified
,
but
by
a
short
and
humble
Prayer
?
What
moved
and
softned
the
heart
of
the
Father
of
the
Prodigal
Son
to
such
a
tenderness
?
Was
it
not
his
Prayer
,
Father
,
I
have
sinned
against
Heaven
,
and
against
thee
?
The
Debt
of
Ten
thousand
Talents
,
which
the
Servant
owed
the
King
,
was
no
slight
ordinary
sum
,
yet
a
few
Words
of
Prayer
had
vertue
enough
to
cancel
that
great
Debt
.
And
because
there
is
a
condition
required
,
of
pardoning
the
Trespasses
done
against
us
,
if
we
look
for
pardon
of
our
Trespasses
against
God
,
Prayer
helps
you
in
the
fulfilling
of
this
condition
too
;
and
though
your
hearts
be
as
hard
as
Iron
,
Prayer
is
of
the
nature
of
Fire
,
and
is
able
to
soften
that
Iron
,
and
melt
you
into
that
compassion
toward
your
enemies
,
as
to
pray
for
them
with
the
same
earnestness
as
you
do
for
your selves
.
But
then
when
our
past
sins
are
pardoned
,
where
shall
we
find
a
Remedy
against
future
Temptations
?
Our
Saviour
tells
you
where
,
when
he
saith
to
his
Disciples
,
Watch
and
pray
,
that
ye
enter
not
into
temptation
,
If
the
fire
of
Lust
begin
to
kindle
in
your
hearts
,
Prayer
can
extinguish
that
fire
.
Or
if
a
whole
Sea
of
worldly
Afflictions
breaks
in
upon
you
,
Prayer
can
set
a
Bank
to
that
Sea.
If
you
are
compassed
about
with
Enemies
,
Temptations
on
all
sides
,
and
are
ready
to
be
swallowed
up
by
them
,
remember
that
Moses's
Prayer
prevailed
more
against
Amalek
,
than
Ioshuah's
Arms.
And
then
again
in
the
close
,
as
Prayer
hath
the
nature
of
a
Charm
,
to
keep
Temptations
from
you
;
so
when
by
Humane
Weakness
and
the
Arts
of
the
Tempter
,
you
are
led
into
them
,
Prayer
is
as
the
thread
to
bring
you
out
of
this
Labyrinth
:
Or
when
you
have
unwarily
taken
in
the
poison
of
sin
,
Prayer
is
the
Antidote
against
the
venom
of
it
,
it
doth
not
only
remove
the
guilt
,
but
the
evil
of
Punishment
which
is
due
to
it
,
whether
it
be
in
this
Life
,
or
in
the
next
.
And
of
this
David
was
very
sensible
,
when
he
cryes
out
in
a
kind
of
Extasie
of
Thankfulness
,
Blessed
be
God
which
hath
not
cast
out
my
Prayer
,
nor
turned
his
Mercy
from
me
:
Intimating
by
this
(
as
St.
Austin
understands
the
words
)
that
there
is
a
kind
of
Contract
or
Bargain
made
between
Prayer
on
Man's
part
,
and
Mercy
on
God's
:
That
where
Prayer
led
the
way
,
Mercy
should
always
follow
.
O
Father
of
Mercies
,
Give
me
that
gift
of
Prayer
,
by
the
means
of
which
Thou
dost
use
to
dispense
those
Mercies
;
suffer
me
never
to
be
weary
of
praying
,
lest
that
make
Thee
weary
of
forgiving
.
For
this
I
am
sure
of
,
that
if
I
cease
not
to
pray
,
Thou
canst
not
cease
to
have
mercy
:
For
because
Thou
art
good
,
Thou
wilt
always
deliver
me
from
evil
:
Not
for
mine
,
but
for
Thine
own
Goodness
sake
.
BY
this
which
hath
been
said
,
may
be
inferred
the
necessity
of
Prayer
,
both
in
respect
of
your
spiritual
Life
,
which
it
preserves
:
And
in
regard
of
spiritual
Enemies
,
which
otherwise
would
destroy
you
:
For
as
the
Body
without
the
Soul
is
dead
,
loathsome
,
and
overspread
with
Worms
;
so
fares
it
with
the
Soul
(
saith
Chrysostome
)
that
doth
not
use
to
pray
,
and
consequently
hath
no
spiritual
Life
in
it
.
For
as
soon
as
the
Breath
of
Prayer
fails
,
the
Soul
putrifies
,
and
the
Worm
of
Conscience
gnaws
upon
it
.
Daniel
therefore
chose
rather
to
hazard
his
life
,
than
to
omit
his
exercise
of
Prayer
thrice
a
day
,
as
being
willing
that
his
Body
should
suffer
,
rather
than
his
Soul.
Would
you
know
further
,
how
precious
Prayer
is
,
devout
Men
will
tell
you
,
That
Prayer
pierceth
the
Clouds
,
reacheth
the
Heavens
,
rejoyceth
the
Angels
,
appeaseth
God
,
obtains
whatsoever
it
sues
for
.
O
Grace
of
Grace
,
holy
and
heavenly
FATHER
,
what
shall
I
say
of
thee
,
either
to
express
thy
Excellency
,
or
the
Necessity
my
Soul
hath
of
thine
help
,
I
am
the
Fountain
of
all
Misery
,
and
thou
art
to
me
the
Source
and
Spring
of
Mercy
:
With
thee
I
live
,
without
thee
I
die
:
With
thee
I
am
able
to
do
all
things
,
without
thee
I
can
do
nothing
.
O
Divine
Spirit
!
whose
Gift
alone
it
is
to
know
how
to
speak
to
Thee
,
Give
me
the
Spirit
of
Wisdom
,
by
which
I
may
sanctifie
Thy
Name
;
the
Spirit
of
Understanding
,
by
whose
Light
I
may
see
the
secrets
of
Thy
Kingdom
;
the
Spirit
of
Counsel
,
which
may
guid
me
to
do
Thy
Will
on
Earth
,
as
it
is
done
in
Heaven
;
the
Spirit
of
Knowledg
,
to
discover
,
and
to
ask
what
is
Necessary
either
for
Body
or
for
Soul
;
the
Spirit
of
Charity
,
to
move
me
to
pardon
my
Enemies
,
as
I
desire
Thou
shouldst
pardon
me
;
the
Spirit
of
Fear
,
to
avoid
all
Occasions
and
Approaches
to
sin
;
and
the
Spirit
of
Might
and
Courage
,
to
overcome
all
Evil.
Amen
.
Of
the
Impediments
and
Enemies
of
Prayer
.
HAving
considered
the
glorious
Fruits
,
and
admirable
Efficacy
of
Prayer
,
we
are
to
look
about
,
and
to
discover
what
Enemies
we
are
like
to
meet
with
,
to
oppose
and
hinder
us
in
the
exercise
of
this
Heavenly
Duty
:
For
Prayer
is
in
its
own
nature
a
kind
of
Wrestling
and
Striving
for
a
Victory
,
which
presupposeth
an
opposition
:
And
rather
than
it
shall
be
wanting
,
God
himself
will
enter
into
the
Lists
,
as
he
did
with
Iacob
,
in
that
famous
Wrestling
,
when
to
shew
the
power
of
Prayer
,
he
that
was
invincible
,
was
content
to
be
overcome
by
him
,
who
had
no
other
weapons
but
Tears
and
Prayers
.
When
therefore
you
find
your selves
afflicted
,
make
use
of
our
Saviour's
Parable
,
Arise
,
though
it
be
at
Midnight
,
repair
speedily
to
the
Gates
of
your
true
Friend
,
God
himself
;
(
for
you
have
no
Friend
like
him
)
though
you
find
the
doors
shut
,
and
your
Friend
asleep
,
begin
your
Battery
,
and
give
not
over
knocking
,
with
importunate
Cries
and
Prayers
,
till
he
open
to
you
;
as
Iacob
would
not
let
the
Angel
go
,
till
he
had
blessed
him
.
O
Omnipotent
and
Invisible
GOD
,
who
lettest
thy Self
down
to
my
Weakness
,
and
givest
me
strength
to
wrestle
with
Thee
for
a
Blessing
,
strengthen
my
Prayer
to
that
height
,
that
when
Thou
seemest
most
to
set
thy Self
against
me
,
I
may
prevail
with
Thee
,
as
Jacob
did
:
For
my
overcoming
Thee
,
is
but
the
effect
of
Thy
overcoming
thy Self
in
me
;
so
that
the
glory
of
the
Victory
which
I
get
over
Thee
,
will
be
intirely
Thine
.
Wrestle
on
therefore
,
O
my
Soul
,
give
not
over
thy
hold
,
take
no
answer
that
brings
not
a
Blessing
with
it
:
For
it
is
Thy
God
who
strengthens
thee
;
and
through
him
thou
shalt
at
last
be
more
than
Conqueror
.
Amen
.
AS
Prayer
therefore
is
a
Wrestling
with
God
,
we
look
not
upon
this
opposition
as
an
hindrance
,
but
as
an
advantage
to
Devotion
.
The
true
Enemies
of
Prayer
exercise
a
more
dangerous
Hostility
,
where
the
Van
is
led
by
those
damned
Spirits
,
who
being
fallen
from
Heaven
themselves
,
endeavour
the
more
enviously
to
obstruct
the
ways
that
may
lead
us
thither
;
and
because
nothing
conduceth
more
to
this
than
Prayer
,
they
order
all
their
Temptations
to
this
end
chiefly
,
either
to
divert
us
from
it
,
or
disturb
us
in
it
:
If
they
tempt
us
to
excess
in
Meats
and
Drinks
,
their
aim
is
not
only
to
make
us
guilty
of
Intemperance
,
but
by
it
to
render
us
the
more
unfit
for
Prayer
:
Or
if
they
prompt
us
to
Anger
and
Impatience
,
their
design
terminates
not
in
that
sin
,
but
rather
makes
use
of
it
to
a
further
end
,
that
the
mind
being
thus
disquieted
,
may
not
be
able
easily
to
compose
and
settle
it self
to
Prayer
.
For
the
effecting
this
,
they
make
daily
use
of
the
humors
of
the
body
,
the
distempers
of
the
mind
,
the
weakness
and
weariness
of
the
flesh
,
the
injuries
and
oppressions
of
the
Time
,
the
cares
and
distractions
of
the
World.
Of
these
they
make
their
Engines
to
assault
us
,
and
weave
their
Nets
to
entangle
us
.
And
as
S.
Bernard
observed
by
his
own
experience
,
they
are
never
more
earnest
to
disturb
us
,
than
when
they
see
us
most
earnest
in
this
duty
.
As
it
was
said
therefore
of
the
Christians
,
That
that
Religion
could
not
but
be
very
good
,
which
Nero
persecuted
;
so
we
may
very
well
conceive
of
Prayer
,
that
it
must
needs
be
some
divine
and
heavenly
thing
which
the
Devil
with
all
his
Engines
so
violently
opposeth
.
And
the
truth
is
,
he
hath
so
much
the
more
reason
to
set
himself
against
it
,
for
nothing
is
more
destructive
,
nothing
more
terrible
to
him
,
than
a
Soul
armed
with
Prayer
;
for
he
trembles
at
the
sight
of
it
,
saith
St.
Chrysostom
.
When
St.
Paul
therefore
,
having
first
shewn
us
what
Enemies
we
were
to
deal
with
,
that
we
were
to
wrestle
with
Principalities
,
with
Powers
,
with
the
Rulers
of
the
Darkness
of
this
World
,
with
spiritual
wickedness
in
High
places
;
when
(
I
say
)
after
this
fearful
Muster-Roll
,
he
adviseth
us
to
arm
our selves
with
the
whole
Armor
of
God
,
with
the
Breast-plate
of
Righteousness
,
the
Shield
of
Faith
,
the
Helmet
of
Salvation
,
the
Sword
of
the
Spirit
;
he
adds
in
the
last
place
,
Pray
always
,
with
all
manner
of
Prayer
and
Supplication
in
the
Spirit
;
as
if
all
the
rest
were
nothing
without
Prayer
.
And
this
the
Apostles
themselves
found
to
be
true
,
who
being
not
able
to
cure
the
Lunatick
,
and
to
drive
the
evil
Spirit
out
of
him
,
our
Saviour
shewed
them
wherein
they
failed
,
by
telling
them
,
That
this
kind
is
not
cast
out
but
by
Prayer
and
Fasting
.
For
though
they
might
have
so
much
Faith
as
to
remove
Mountains
,
yet
without
prayer
that
Faith
could
not
remove
the
Devil
.
For
this
only
is
that
perfume
whose
smoke
will
make
him
fly
as
far
as
did
that
unclean
Spirit
whom
Tobias
his
perfume
did
drive
away
.
But
there
is
an
Hostility
more
dangerous
than
this
,
because
being
more
inward
and
domestick
,
it
makes
the
heart
the
seat
of
the
War
,
and
opposeth
Prayer
in
the
proper
place
and
bed
of
the
conception
of
it
,
which
the
Devil
immediately
and
directly
cannot
do
.
Of
these
inward
and
intestine
Enemies
to
Prayer
,
St.
Bernard
reckons
up
four
kinds
;
For
there
are
our
past
sins
to
wound
us
,
our
present
cares
to
distract
us
,
our
distempered
Passions
to
disorder
us
,
and
a
whole
swarm
of
loose
and
floating
imaginations
to
molest
us
.
And
of
these
Ingredients
is
that
cloud
made
up
,
which
the
Prophet
Ieremiah
complains
of
,
That
God
was
covered
with
a
Cloud
,
that
our
Prayer
could
not
pass
through
to
him
.
For
as
gross
Vapors
ascend
from
the
Earth
,
and
being
in
the
upper
Region
of
the
Air
,
condescend
into
Clouds
,
hinder
us
from
seeing
of
the
Sun
,
and
enjoying
the
heat
and
splendor
of
it
:
So
(
saith
St.
Gregory
)
out
of
our
earthly
hearts
arise
those
several
Vapours
,
which
being
joined
and
cast
into
a
Cloud
,
beats
back
our
Prayers
,
and
intercepts
the
Beams
of
the
Sun
of
Righteousness
from
shining
on
us
.
St.
Austin
likens
a
Soul
in
this
condition
to
a
man
that
is
unhappily
married
;
for
as
he
having
spent
the
day
in
managing
his
affairs
abroad
,
trembles
at
the
very
thought
of
coming
home
at
night
,
being
sure
to
meet
with
nothing
but
bitterness
and
disquiet
there
:
So
the
troubled
Sinner
being
haunted
with
these
ill
Guests
,
entertains
his
Thoughts
contentedly
enough
with
objects
abroad
,
but
trembles
to
call
them
home
,
and
fix
them
upon
Prayer
.
But
there
is
no
remedy
,
home
we
must
come
,
and
sweeten
as
well
as
we
can
the
Discontents
we
find
there
:
Though
the
mind
be
clouded
and
troubled
,
this
must
not
make
us
cast
aside
our
Prayers
,
but
cry
out
the
more
earnestly
,
as
David
did
,
Save
me
,
O
God
,
from
the
great
Waters
that
are
come
even
into
my
Soul
;
Deliver
me
from
mine
enemies
,
for
they
are
too
mighty
for
me
:
Cast
out
these
Temptations
that
come
about
me
like
Bees
,
quiet
my
thoughts
,
compose
my
mind
,
so
that
I
may
not
fear
to
look
home
,
or
find
that
to
be
a
torment
to
me
,
which
was
made
to
be
my
comfort
.
But
to
consider
these
Enemies
of
Prayer
apart
,
we
shall
find
in
the
first
rank
of
them
our
unrepented
sins
:
When
our
Conscience
stands
up
against
us
,
and
cries
out
to
us
,
First
make
peace
with
me
,
or
else
never
think
to
make
peace
with
God.
For
he
accepts
of
no
unclean
,
no
unwashed
Sacrifice
;
and
if
Repentance
usher
not
in
,
Prayer
will
never
find
admittance
.
Holy
David
deeply
apprehended
the
Consequence
of
this
:
If
(
saith
he
)
I
incline
my
heart
unto
wickedness
,
God
will
not
hear
me
:
For
what
an
impudence
were
it
to
expect
pardon
for
those
sins
which
I
am
yet
so
far
pleased
with
,
as
I
am
not
resolved
to
leave
;
or
to
look
for
Mercy
,
when
that
Lust
is
not
yet
cool'd
with
which
I
have
offended
?
Bring
therefore
no
more
vain
Oblations
,
your
Incense
is
an
Abomination
to
me
,
saith
God
to
that
people
of
his
,
who
honoured
him
with
their
lips
,
when
their
hearts
were
far
from
him
:
Your
appointed
Feasts
my
Soul
hates
;
they
are
a
trouble
to
me
,
I
am
weary
to
bear
them
:
When
you
spread
forth
your
hands
,
I
will
hide
mine
eyes
from
you
;
yea
,
though
you
make
many
Prayers
,
I
will
not
hear
.
Would
you
know
why
?
The
very
next
words
will
satisfie
you
:
Your
hands
are
full
of
blood
;
you
have
not
washed
them
in
the
waters
of
Repentance
,
you
are
yet
in
your
sins
,
therefore
you
are
not
heard
.
But
what
is
to
be
done
then
in
this
case
?
God
tells
you
by
his
Prophet
,
Wash
you
,
make
you
clean
,
put
away
your
evil
doings
from
before
mine
eyes
,
cease
to
do
evil
:
And
when
you
have
done
this
,
Come
,
saith
the
Lord
,
and
let
us
reason
together
:
As
if
he
should
say
,
You
are
now
qualified
for
a
Conference
with
God
,
your
Prayers
will
be
seasonable
;
and
for
your
sins
which
hitherto
have
hindered
you
:
Do
but
confess
,
and
resolve
to
leave
them
,
Though
they
be
as
scarlet
,
they
shall
be
as
white
as
snow
;
though
they
be
red
like
Crimson
,
they
shall
be
white
us
Wool.
The
Enemies
of
Devotion
in
the
second
Rank
,
are
our
Passions
,
which
though
they
are
not
in
their
own
nature
sins
,
yet
quickly
slide
into
them
,
and
being
prone
to
be
irregular
,
are
like
cross
winds
to
hinder
us
,
unless
we
can
allay
and
temper
them
.
For
unmortified
passions
at
the
time
of
Prayer
,
is
like
loud
musick
at
a
meeting
of
Friends
,
which
suffers
them
not
to
hear
one
the
other
.
When
God
appear'd
in
the
flaming
Bush
to
Moses
,
on
purpose
to
be
seen
by
him
,
yet
he
would
not
suffer
him
to
make
any
near
approach
to
him
,
till
he
had
put
off
his
shoes
,
which
signifies
something
more
than
is
in
the
Letter
,
and
relates
rather
to
the
heart
,
than
to
the
feet
:
As
if
he
should
say
to
thee
,
Here
I
am
,
even
I
thy
God
;
but
come
not
near
me
,
till
thou
hast
put
off
thine
earthly
Affections
,
till
thou
hast
devested
thy self
of
whatsoever
is
displeasing
in
my
sight
;
if
not
,
take
heed
:
No
man
can
see
me
,
and
live
:
that
is
,
saith
St.
Gregory
.
None
can
see
me
spiritually
,
that
lives
carnally
.
It
was
an
high
expression
of
him
who
was
so
great
an
Admirer
of
Euripides
,
that
he
was
wont
to
say
,
That
if
he
were
sure
there
were
any
sense
in
death
,
he
could
be
content
to
die
,
only
that
he
might
see
Euripides
:
But
then
to
see
God
,
who
would
not
mortifie
himself
?
Say
therefore
with
that
earnestness
as
St.
Austin
did
,
Moriar
ut
te
videam
.
O
Thou
Fountain
of
Life
,
Make
me
die
that
I
may
see
Thee
!
Mortifie
me
,
that
I
may
enjoy
Thee
!
Strangle
me
,
take
away
my
breath
,
that
I
may
speak
to
Thee
!
But
then
again
,
Videam
te
,
ut
Moriar
;
Let
me
,
in
some
measure
,
see
Thee
first
,
that
I
may
value
Thee
,
that
I
may
be
content
to
die
,
to
the
end
I
may
see
Thee
further
:
For
if
I
know
not
at
all
how
to
contemplate
Thee
,
I
shall
as
little
know
how
to
mortifie
my
Affections
,
so
as
to
fit
my self
for
Prayer
.
THE
third
Assault
that
is
made
upon
the
Soul
,
is
by
the
Cares
of
this
Life
,
which
like
so
many
Thorns
,
are
ready
to
choak
the
seeds
of
Grace
as
soon
as
they
are
sown
.
For
overmuch
solicitude
and
anxiety
of
Mind
in
worldly
things
,
casts
such
an
heap
of
Earth
upon
our
Prayers
,
as
will
not
suffer
them
to
ascend
,
taking
up
the
Mind
,
and
all
the
Faculties
of
it
,
and
hardly
admitting
so
much
as
a
Thought
of
Heaven
.
But
as
they
say
of
Thorns
,
That
they
may
do
well
in
an
Hedg
,
but
ill
in
a
Garden
;
so
is
it
with
these
Cares
,
which
being
kept
within
their
bounds
;
and
measures
,
hurt
not
the
Soul
;
but
if
we
admit
them
among
our
Prayers
,
they
corrupt
the
very
nature
of
them
,
and
turn
them
into
Sin.
When
thou
art
therefore
setting
thy self
to
thy
Devotions
,
imagine
that
thou
hearest
thy
Saviour
calling
to
thee
,
as
he
did
to
Martha
,
Why
art
thou
so
careful
?
why
art
thou
troubled
about
many
things
?
One
thing
is
only
needful
,
the
saving
of
thy
Soul
:
Since
therefore
thou
art
come
to
treat
about
it
,
dismiss
whatsoever
may
disturb
thee
,
lay
aside
,
thy
Cares
as
Mary
did
;
place
thy self
at
my
feet
,
hear
me
in
my
Word
,
that
I
may
hear
thee
in
thy
Prayer
.
O
Gracious
Iesu
,
I
am
come
at
this
time
to
humble
my self
at
thy
Feet
,
and
to
beg
Mercy
for
my
Soul
,
which
ought
to
be
dearer
to
me
than
a
thousand
Worlds
.
O
suffer
not
then
any
Worldly
Cares
to
divert
or
hinder
me
;
Root
out
this
Bed
of
Thorns
,
and
sow
holy
Thoughts
instead
of
them
.
Let
me
not
be
like
Martha
,
troubled
about
many
things
,
but
fix
me
upon
that
One
thing
needful
,
which
I
am
come
about
;
that
so
having
chosen
the
better
part
,
it
may
never
be
taken
from
me
.
Amen
.
BUt
the
Conflict
is
not
yet
done
;
when
these
former
Enemies
are
overcome
,
there
may
be
a
swarm
left
of
busie
,
vain
,
impertinent
thoughts
,
of
which
we
may
complain
as
David
did
,
that
they
have
compassed
us
about
like
Bees
:
For
the
Imagination
being
naturally
unquiet
and
tumultuous
,
interposeth
it self
many
times
without
asking
leave
of
us
,
casting
thoughts
in
our
way
,
and
forcing
the
Understanding
to
reflect
upon
them
.
And
these
she
either
fetcheth
from
Objects
without
,
from
something
that
we
have
either
seen
,
or
heard
,
or
done
;
or
if
it
fail
of
new
plies
from
thence
,
it
presently
busies
it self
within
,
in
forming
of
various
Images
,
Figures
and
Forms
,
which
like
so
many
Atoms
,
casting
themselves
into
several
Schemes
,
trouble
and
vex
the
Soul
in
the
midst
of
her
Devotions
;
not
unlike
the
Birds
,
which
would
have
hindered
Abraham
in
his
Sacrifice
:
And
happy
it
were
if
we
could
as
easily
chase
away
these
thoughts
from
us
,
as
Abraham
drove
away
those
Birds
:
But
their
pertinacy
is
such
,
that
when
you
drive
them
out
of
one
Form
,
they
assume
another
;
and
are
so
importunately
troublesome
,
as
makes
many
think
it
a
thing
impossible
to
be
freed
from
them
.
Cassianus
confesseth
of
himself
,
that
he
was
brought
very
near
to
a
dispairing
of
it
,
till
opening
himself
to
a
devout
man
of
more
experience
(
himself
being
then
but
young
)
he
was
brought
off
by
this
Similitude
:
Should
you
ask
(
saith
he
)
one
that
could
neither
swim
himself
,
nor
ever
saw
others
swim
,
Whether
he
thought
it
possible
that
the
heavy
body
of
a
Man
could
spread
it self
upon
the
water
without
sinking
;
Would
not
he
answer
peremptorily
,
That
it
was
not
possible
?
But
let
the
same
man
see
once
with
what
ease
the
Swimmer
keeps
his
head
above
the
water
,
Would
he
not
as
suddenly
change
his
mind
upon
the
sight
of
this
Experiment
,
and
apply
himself
to
practise
it
?
You
say
it
is
impossible
,
but
you
do
not
try
whether
it
be
so
or
no.
For
either
holy
Men
have
deceived
us
,
or
some
of
them
,
by
the
Grace
of
God
assisting
them
,
have
attained
such
a
degree
of
Power
over
themselves
,
as
the
Centurion
in
the
Gospel
had
over
his
Souldiers
,
they
could
have
given
the
Law
,
not
only
to
their
outward
senses
,
as
Iob
did
to
his
eyes
,
that
they
should
not
so
much
as
look
on
Vanity
,
but
to
their
more
inward
Faculties
,
they
could
command
their
Appetite
to
love
or
hate
,
their
rational
Faculty
to
meditate
,
their
imaginative
to
think
on
this
,
or
not
to
think
on
that
:
For
the
same
St.
Paul
,
who
humbled
himself
so
low
as
to
say
,
that
of
himself
he
could
do
nothing
,
could
say
too
,
without
arrogancy
,
That
he
could
do
all
things
;
but
then
it
was
in
Christ
that
strengthned
him
:
All
things
in
Christ
,
nothing
of
himself
.
The
Centurion
whom
we
spake
of
,
that
had
his
Souldiers
so
absolutely
at
his
Command
,
confesseth
ingenuously
,
that
he
himself
exercised
his
Authority
under
another
.
For
in
all
powers
subordinate
,
the
way
to
be
obeyed
,
is
to
obey
:
Nor
can
these
Imaginations
be
possibly
subdued
to
Reason
,
till
Reason
be
subdued
to
Faith.
Submit
thy self
therefore
to
God
,
O
my
Soul
,
and
there
will
follow
a
glorious
Victory
.
But
you
must
strive
for
it
;
for
this
unruly
swarm
of
thoughts
hurt
none
but
those
that
yield
to
them
.
When
they
buz
about
thee
like
Flies
in
a
hot
day
,
drown
their
noise
with
the
louder
cry
of
thy
Prayers
.
And
as
Spiders
cannot
easily
weave
their
Nets
in
a
High
Wind
,
so
neither
shall
whole
Armies
of
vain
Imaginations
be
able
to
ensuare
thee
,
as
long
as
thy
earnest
Prayers
,
like
a
vehement
wind
shall
blow
against
them
.
O
Most
mighty
God
,
who
seest
my
Weather-beaten
Soul
tost
and
driven
by
vain
and
various
Imaginations
,
like
a
torn
Bark
by
contrary
Winds
,
and
not
suffered
to
sail
on
in
a
straight
Course
towards
Thee
;
send
thy
Holy
Spirit
to
calm
this
Tempest
,
and
to
lay
these
Winds
,
that
they
may
no
longer
hinder
me
in
my
way
to
Heaven
,
or
disturb
me
in
my
Prayers
;
which
are
then
most
acceptable
to
Thee
,
when
they
flow
from
an
undivided
and
untroubled
Mind
.
Of
Preparation
to
Prayer
,
and
the
Helps
that
conduce
to
it
.
THough
Prayer
may
well
be
reckoned
amongst
those
gifts
which
are
not
of
Earthly
race
,
but
rather
immediate
Emanations
from
the
Father
of
Lights
;
yet
this
doth
not
exclude
the
preparing
and
disposing
our selves
for
the
receiving
this
Gift
from
Heaven
,
according
to
that
Counsel
of
the
Son
of
Sirach
,
Before
thou
prayest
,
prepare
thy self
,
and
be
not
as
one
that
tempts
the
Lord
,
For
what
is
it
to
tempt
God
,
but
to
come
into
his
presence
with
less
regard
than
you
would
into
the
presence
of
some
earthly
Prince
?
What
is
it
to
tempt
him
,
but
to
try
experiments
with
him
,
whether
he
will
hear
you
upon
any
terms
,
though
you
neither
prepare
your self
,
nor
order
the
manner
,
nor
dispose
the
matter
which
you
petition
for
.
But
be
not
deceived
,
Heaven
is
not
gained
at
so
cheap
a
rate
:
Qualem
ie
paraveris
Deo
(
saith
St.
Bernard
)
talis
apparebit
tibi
Deus
;
If
you
slight
God
so
far
as
to
come
carelesly
into
his
presence
,
without
consideration
of
what
you
come
about
,
be
sure
he
will
slight
you
as
much
,
and
regard
your
Prayers
as
little
.
David
,
who
was
a
great
Master
in
this
heavenly
Art
of
Prayer
,
tells
us
,
that
God
hears
the
desires
of
the
humble
,
he
hearkens
to
the
preparation
of
the
heart
;
he
hears
your
desires
before
they
are
molded
and
formed
into
Prayers
,
and
he
listens
to
the
very
preparations
of
those
desires
,
he
cherisheth
them
,
he
goes
along
with
them
,
he
leaves
them
not
,
till
you
can
say
as
that
Divine
Prophet
did
,
My
heart
is
ready
,
O
God
,
my
heart
is
ready
.
For
as
the
Knife
must
be
sharpened
before
you
cut
with
it
,
and
the
Lute
tuned
before
you
begin
the
Musick
;
so
there
is
something
to
be
done
,
some
tuning
of
the
heart
required
,
before
your
Prayers
can
yield
that
Musick
which
God
listens
after
.
It
is
an
excellent
Rule
which
Eusebius
Emissenus
gives
,
Quantum
Tu
apposueris
ad
diligentiam
,
tantum
Deus
addit
ad
Gratiam
:
The
more
care
you
take
in
fitting
your self
to
your
Devotions
,
the
more
Grace
he
gives
.
Elias
was
to
prepare
the
Sacrifice
;
though
the
Fire
was
to
come
from
Heaven
which
did
consume
it
.
To
come
therefore
unprepared
before
him
,
is
an
Argument
,
(
say
the
Fathers
)
that
we
do
not
esteem
God
,
we
do
not
set
such
a
Rate
upon
him
as
we
ought
to
do
:
For
if
the
Virgins
,
before
they
were
brought
into
the
presence
of
Ahasuerus
,
were
to
be
purified
first
with
sweet
Oyls
and
Odours
,
what
an
impudence
were
it
for
a
foul
unwashed
Soul
to
press
into
the
presence
of
God
himself
?
But
then
if
you
would
know
more
punctually
wherein
this
Preparation
consists
,
your
spiritual
Guide
will
tell
you
:
There
are
some
Rules
more
remote
,
some
more
immediate
;
of
the
remote
,
the
main
is
a
watchfulness
over
the
whole
course
of
your
life
:
For
if
the
Devil
order
his
Temptations
with
a
design
in
chief
to
blast
and
corrupt
your
Prayers
,
your
care
must
be
the
greater
to
countermine
him
in
this
design
;
and
to
live
so
(
as
far
as
humane
frailty
will
give
way
)
as
not
to
be
at
any
time
unqualified
,
or
unfit
to
pray
.
To
compass
this
,
there
will
be
a
need
first
of
temperance
in
Diet
;
for
the
body
once
heavy
with
Excess
and
Surfeits
,
hangs
plummets
on
the
nobler
part
,
and
weighs
the
Soul
down
with
it
.
This
being
done
,
there
will
be
use
of
setting
a
guard
upon
your
Senses
,
and
stopping
the
Avenues
so
far
as
nothing
may
from
without
be
admitted
to
divert
you
,
as
Elias
is
observ'd
to
have
wrap'd
his
Face
in
a
Mantle
,
when
he
prepared
himself
to
speak
with
God.
To
this
must
be
added
,
the
frequent
reading
of
Books
,
especially
the
Book
of
Psalms
,
where
the
Spirit
of
Devotion
breaths
with
such
a
vigor
as
is
able
to
kindle
a
fire
in
the
coldest
breast
,
to
stir
up
and
excite
the
drousiest
Soul
,
which
being
thus
awaked
and
heated
,
may
be
more
easily
prepared
to
break
forth
in
fervent
Prayer
.
But
then
if
we
come
to
the
more
immediate
Dispositions
and
Qualifications
of
Prayer
,
we
shall
be
pointed
to
them
by
our
Saviour
,
who
gives
this
main
Rule
of
private
Prayer
,
When
thou
prayest
,
enter
into
thy
Closet
,
and
when
thou
hast
shut
the
door
,
pray
to
the
Father
which
is
in
secret
:
Wherein
you
are
not
only
directed
to
the
place
of
Prayer
,
you
are
to
chuse
a
place
private
and
retired
;
but
further
,
(
as
the
Fathers
observe
)
you
are
put
in
mind
of
a
more
inner
Retirement
,
the
Closet
of
your
breast
,
for
there
you
must
enter
too
,
and
shut
that
door
by
some
setled
Resolution
,
to
admit
no
thoughts
that
may
disturb
you
;
for
otherwise
there
may
be
noise
and
tumult
in
that
inward
Closet
,
when
there
is
Quiet
and
Silence
in
the
other
.
But
then
this
is
not
all
;
but
as
the
place
must
be
secret
,
the
door
shut
,
so
the
room
must
be
furnished
:
For
as
our
Saviour
would
not
eat
the
Passover
in
an
unfurnished
room
,
but
sent
Peter
and
Iohn
first
to
prepare
it
,
so
there
is
a
Furniture
necessary
for
this
little
Chappel
of
ours
,
the
Heart
.
There
must
be
Faith
to
prepare
the
Materials
,
and
there
must
be
Love
to
kindle
the
Sacrifice
.
But
then
after
all
this
,
Remember
that
there
is
no
Preparative
more
effectual
to
Prayer
,
than
Prayer
it self
.
For
as
the
Sun
in
its
approaches
to
us
,
is
ushered
in
by
its
own
beams
,
and
begins
the
dawning
;
so
in
our
approaches
to
God
,
Prayer
must
make
way
for
Prayer
.
For
though
the
severe
Judges
of
the
Areopage
would
admit
of
no
Civilities
of
Preface
to
be
used
by
them
that
pleaded
before
them
,
yet
God
deals
not
so
harshly
with
us
,
when
we
plead
before
him
,
but
is
content
to
let
himself
down
to
be
wrought
upon
by
the
Rhetorick
of
a
devout
Soul.
This
David
knew
well
,
who
so
frequently
makes
use
of
it
:
Sometimes
with
all
lowliness
,
suing
for
admittance
;
O
let
my
Prayer
enter
into
Thy
presence
.
Let
it
be
set
forth
in
Thy
sight
as
the
Incense
:
Let
the
lifting
up
of
mine
hands
be
as
an
evening
Sacrifice
.
Hear
the
voice
of
my
humble
Petitions
,
when
I
cry
unto
Thee
,
when
I
hold
up
my
hands
towards
the
Mercy-Seat
of
Thy
Holy
Temple
.
Sometimes
after
a
more
passionate
way
:
How
long
wilt
thou
forget
me
,
O
Lord
?
For
ever
?
How
long
wilt
Thou
hide
Thy
face
from
me
?
How
long
shall
I
seek
counsel
in
my
Soul
,
and
so
vexed
in
my
heart
?
Hear
me
,
O
God
;
make
haste
to
hear
me
:
Think
no
scorn
of
me
;
for
if
Thou
makest
as
if
Thou
hearest
not
,
I
shall
become
like
them
that
go
down
into
the
Pit.
With
these
,
or
such
as
these
,
the
devout
Soul
summons
God
to
a
Parley
,
pleads
for
Admittance
,
opens
the
Windows
of
Heaven
,
qualifies
her self
to
receive
Grace
,
and
works
God
to
a
readiness
in
giving
it
.
O
Most
gracious
God
,
who
hearkenest
to
the
preparations
of
the
heart
that
prays
to
Thee
,
assist
me
in
the
very
first
motions
and
approaches
of
my
Devotions
;
and
so
order
the
beginnings
of
my
Prayers
,
as
they
may
go
on
,
and
never
end
,
till
they
are
accepted
of
Thee
.
Amen
.
Of
the
Reverence
and
Adoration
that
is
to
be
used
in
Prayer
.
AMong
all
the
Duties
that
relate
to
Prayer
,
whether
of
Preparation
to
it
,
or
of
Deportment
in
it
,
there
is
none
of
more
prime
Concernment
,
than
to
consider
that
when
we
pray
,
we
do
place
or
set
our selves
in
the
immediate
presence
of
God
,
whose
eyes
,
though
they
are
at
all
times
over
us
;
yet
then
we
must
imagine
them
more
particularly
and
earnestly
fixed
upon
us
.
And
as
from
this
Consideration
flows
all
the
care
and
solicitude
of
fitting
our selves
by
the
former
preparatives
,
so
besides
,
it
suggests
to
us
with
what
reverence
we
should
present
our selves
before
so
infinite
a
Majesty
;
not
only
because
God
expects
it
from
us
,
(
though
this
were
enough
to
oblige
:
For
if
I
am
your
Father
,
where
is
mine
honour
?
If
I
am
your
Master
,
where
is
my
fear
?
The
words
of
him
that
looks
for
Reverence
)
but
because
our
Prayers
are
then
only
effectual
when
they
are
presented
with
acts
of
Adoration
:
For
so
saith
Siracides
,
The
Prayer
of
him
that
humbleth
himself
goes
through
the
Clouds
,
and
ceaseth
not
till
it
come
near
,
and
will
not
depart
till
the
most
High
have
respect
thereunto
:
Nor
doth
the
Son
of
God
himself
disdain
to
be
a
President
to
us
in
this
,
whose
prayers
upon
the
Cross
being
offered
with
strong
cries
and
tears
,
were
heard
(
as
St.
Paul
saith
)
Propter
Reverentiam
;
importing
,
as
Aquinas
observes
,
not
so
much
the
Reverence
due
to
his
own
Person
,
but
rather
the
Reverence
which
he
did
in
his
own
Person
to
God
the
Father
.
But
because
the
Reverence
which
was
done
there
,
was
only
the
act
of
his
Mind
(
for
his
Body
being
then
nail'd
unto
the
Cross
,
was
not
in
a
Capacity
of
performing
outward
Adoration
)
he
gave
us
before
that
pattern
in
the
Garden
;
where
St.
Luke
saith
,
that
he
kneeled
;
St.
Matthew
,
that
he
fell
on
his
face
,
when
he
prayed
.
Having
shewn
this
of
the
Son
of
God
Incarnate
;
of
whom
it
is
said
,
Let
all
the
Angels
of
God
Worship
him
:
It
were
much
to
descend
to
tell
you
of
the
four
Beasts
,
or
the
twenty
four
Elders
that
fell
down
and
worshipped
him
that
liveth
for
ever
and
ever
:
But
then
if
this
lowly
Reverence
was
done
by
them
who
were
in
such
a
nearness
to
God
,
when
they
offered
up
to
him
the
Prayers
of
the
Saints
,
what
posture
can
be
low
enough
for
us
miserable
men
,
whose
Prayers
those
are
,
and
who
in
comparison
of
those
heavenly
Spirits
are
viler
than
the
Worms
we
tread
upon
?
That
Adoration
therefore
is
necessary
,
none
will
deny
,
that
either
know
the
Excellency
of
God
,
or
their
own
baseness
.
But
because
this
may
be
done
either
by
the
mind
alone
,
or
by
the
Body
alone
,
or
by
both
conjoyned
,
which
makes
the
compleat
Adoration
,
let
us
inform
our selves
,
first
what
the
inward
act
of
it
is
:
For
,
as
our
Saviour
taught
the
Woman
of
Samaria
,
God
who
is
himself
a
Spirit
,
must
be
worshipped
in
Spirit
;
for
the
most
profound
outward
Reverence
,
if
not
accompanied
with
this
,
is
but
a
Body
without
a
Soul
,
a
Pharisaical
Ceremony
,
or
an
Adoration
of
Complement
,
of
which
God
sadly
complains
,
when
he
saith
of
his
people
,
That
they
drew
near
to
him
with
their
lips
,
but
their
heart
was
far
from
him
.
The
inward
Adoration
therefore
is
the
humbling
of
our
spirit
to
God
in
regard
of
the
excellency
that
is
in
him
,
submitting
our
very
Soul
,
with
all
the
powers
and
faculties
of
it
to
his
Divine
Disposal
,
as
being
the
necessary
Homage
of
the
Creature
,
due
to
the
Greatness
and
Majesty
of
the
Creator
.
The
exercise
of
this
Adoration
consists
in
several
acts
,
partly
of
the
Understanding
,
partly
of
the
Will
:
For
first
there
is
an
act
of
Reverence
required
before
you
begin
your
Devotions
,
in
an
humble
Recognition
of
your
unworthiness
;
of
which
the
Patriarch
Abraham
hath
left
you
so
excellent
a
pattern
,
when
being
about
to
beseech
God
that
he
would
spare
Sodom
,
he
doth
not
only
acknowledg
himself
to
be
dust
and
ashes
,
but
upon
every
return
of
speaking
to
God
in
that
Cause
,
he
doth
it
with
that
fear
and
reverence
as
to
ask
leave
,
and
to
deprecate
his
anger
before
he
spake
:
O
let
not
the
Lord
be
angry
,
and
I
will
speak
.
I
Confess
,
O
Lord
,
it
is
an
excess
of
holdness
in
me
,
that
I
so
poor
a
Worm
,
so
vile
,
so
contemptible
a
Creature
,
should
presume
to
speak
to
Thee
:
Yet
be
not
angry
with
me
for
this
,
for
it
is
not
because
I
value
my self
more
than
Abraham
did
(
for
if
he
were
but
dust
and
ashes
,
what
am
I
?
)
but
because
I
dare
not
under
value
Thy
Mercy
,
that
I
make
my
humble
approaches
to
Thee
.
Behold
,
I
am
nothing
in
mine
own
eyes
,
O
let
me
be
something
in
Thine
;
and
disd●in
me
not
when
I
speak
unto
Thee
,
for
Christ
his
sake
.
Amen
.
THis
humble
Recognition
being
made
of
your
own
vileness
,
there
is
a
second
way
of
spiritual
Adoration
,
when
the
Soul
humbled
by
this
Reflex
upon
it self
,
changeth
the
Object
,
and
raiseth
a
further
Reverence
by
the
consideration
of
the
Excellencies
and
several
perfections
that
are
in
God
;
sometimes
crying
out
in
such
Ejaculations
as
these
:
O
most
excellent
God
,
I
adore
Thee
for
Thine
Infinite
Wisdom
,
I
reverence
Thee
for
Thine
Incomprehensible
Goodness
,
I
glorifie
Thee
for
Thine
Immense
Charity
.
Sometimes
again
by
a
profound
silence
,
making
a
tacite
acknowledgment
that
all
that
can
be
said
by
thee
is
nothing
:
For
not
only
the
tongues
of
men
,
but
of
Angels
,
must
fail
in
the
expression
of
his
Glory
.
Besides
,
there
is
a
Reverence
to
be
used
to
God
in
the
Stile
or
Titles
which
you
give
to
him
;
and
these
you
may
vary
,
according
to
the
variety
of
the
matter
of
your
petitions
,
wherein
the
Psalms
of
David
are
admirable
,
and
afford
you
no
less
than
forty
several
ways
of
Compellation
of
him
,
some
relating
to
his
Power
,
as
when
he
calls
him
by
the
names
of
,
The
King
of
Heaven
,
the
King
of
Glory
,
The
God
of
my
Strength
,
The
God
that
doth
Wonders
;
(
the
very
stile
striking
a
kind
of
fear
and
reverence
into
the
Soul.
)
Others
again
relating
to
his
Goodness
:
My
Saviour
,
My
God
,
My
Might
,
My
Hope
,
My
Refuge
in
the
time
of
trouble
:
Which
though
they
run
in
a
stile
of
Confidence
,
yet
are
not
without
reverence
too
:
But
then
(
as
Gerson
observes
)
the
stile
that
is
best
fitted
for
all
persons
on
all
occasions
to
use
,
is
the
compellation
of
Father
,
which
our
Saviour
first
taught
his
Disciples
to
make
use
of
in
that
excellent
Prayer
never
to
be
disus'd
,
nor
laid
aside
by
us
.
Before
the
time
of
Grace
published
to
the
World
,
we
do
not
find
this
Title
in
the
prayers
of
Holy
Men
,
either
Patriarchs
or
Prophets
:
But
after
the
Son
of
God
,
by
taking
our
Nature
upon
him
,
became
our
Brother
,
then
was
the
boldness
given
to
call
God
our
Father
;
given
even
to
sinners
conditionally
,
that
they
use
it
with
that
reverence
as
the
converted
Prodigal
did
,
who
though
he
had
the
confidence
to
call
him
Father
,
yet
he
had
the
humility
withal
,
to
confess
that
he
was
not
worthy
to
be
called
his
Son
,
and
therefore
his
Petition
reached
no
higher
,
than
to
be
made
one
of
his
hired
Servants
.
O
Most
Great
God
,
what
shall
I
say
in
Thy
presence
,
when
I
come
to
pray
to
Thee
?
By
what
Title
shall
I
call
thee
,
or
how
shall
I
sufficiently
adore
Thee
?
If
I
stile
Thee
a
Iudge
,
I
adore
thy
Iustice
;
If
a
Master
,
I
know
my
Obedience
;
if
I
call
Thee
my
Saviour
,
I
acknowledge
Thy
Mercy
:
Whatsoever
name
I
use
,
I
find
cause
enough
of
Reverence
.
And
since
therefore
I
now
appear
before
Thee
,
to
pay
the
Tribute
of
Adoration
by
a
Thousand
Titles
due
to
the
Thee
,
let
thy
Truth
direct
me
,
and
Thy
Spirit
guide
me
,
that
I
may
so
adore
Thee
in
Spirit
and
Truth
,
as
Thou
requirest
:
And
that
all
the
inward
Faculties
of
my
Soul
,
may
be
as
so
many
fiery
Tongues
,
to
set
forth
thy
praise
for
evermore
.
Amen
.
BUT
as
in
a
Watch
,
though
there
must
be
Wheels
within
,
yet
there
must
be
a
hand
without
too
,
or
else
the
inward
Motion
of
the
Wheels
is
useless
;
so
though
the
principal
of
all
spiritual
Motion
is
within
,
yet
the
Virtue
of
it
must
have
a
time
to
work
outward
too
,
or
else
our
Adoration
is
not
compleat
:
For
as
the
Nature
of
Man
is
not
comprised
singly
either
in
Soul
or
Body
,
but
in
both
conjoyned
;
so
the
Adoration
due
to
God
,
who
made
both
,
is
to
flow
from
both
:
And
if
the
Soul
be
God's
inward
Chancel
,
the
Body
must
be
the
Temple
that
includes
it
:
For
know
you
not
(
saith
St.
Paul
)
that
your
body
is
the
Temple
of
the
Holy
Ghost
that
is
in
you
:
Your
own
it
is
not
;
For
you
are
brought
with
a
price
,
therefore
glorifie
God
in
your
Body
,
as
well
as
Spirit
,
for
both
are
his
.
We
are
not
therefore
to
think
,
the
Reverence
of
the
Body
to
be
an
useless
or
an
unprofitable
Ceremony
:
For
besides
this
Argument
of
St.
Pauls
for
the
necessity
of
it
,
St.
Austin
observes
,
that
this
outward
Adoration
of
the
Body
is
a
notable
help
to
the
more
inward
acts
of
the
Spirit
,
and
adds
much
to
the
earnestness
and
fervour
of
it
.
For
the
stretching
forth
of
the
hands
,
the
bowing
of
the
knees
,
the
beating
of
the
breasts
,
the
prostrating
and
casting
down
the
Body
,
with
the
like
Gestures
of
Humiliation
,
are
not
therefore
used
to
discover
to
God
what
is
within
the
heart
,
or
to
move
him
the
more
,
but
to
move
thy self
,
and
by
these
exterior
acts
,
as
by
a
vigorous
blowing
,
to
continue
and
increase
that
invisible
fire
of
Devotion
that
burns
within
.
But
then
as
these
outward
acts
are
not
always
absolutely
necessary
;
for
you
may
many
times
be
inwardly
moved
to
pray
,
when
outward
gesture
cannot
either
easily
or
conveniently
be
used
;
as
Manasses
praying
in
his
Fetters
,
Ezekiel
in
his
Bed
,
Susanna
in
a
Throng
of
People
;
so
neither
can
I
say
,
that
any
one
particular
gesture
of
the
Body
in
Prayer
is
so
prescribed
in
Scripture
,
either
by
way
of
Precept
or
Example
,
as
to
oblige
to
that
gesture
only
.
For
in
the
exercise
of
Prayer
,
we
find
several
postures
of
Holy
Men.
Before
the
Law
Abraham
is
said
to
have
fallen
on
his
face
;
under
the
Law
,
Moses
did
the
like
.
Among
the
Prophets
,
Elias
fell
on
the
earth
,
bowing
his
face
between
his
knees
;
Solomon
stood
before
the
Altar
,
with
his
hands
spread
forth
toward
Heaven
;
Saint
Stephen
kneel'd
,
when
he
pray'd
for
his
Enemies
;
Saint
Peter
,
when
he
raised
Doroas
;
our
Saviour
himself
in
his
Agony
in
the
Garden
,
not
only
kneel'd
but
prostrated
himself
,
as
hath
already
been
mentioned
.
The
acts
of
outward
Adoration
being
of
this
diversity
:
St.
Austin's
Rule
is
,
that
in
private
Prayer
(
for
in
publick
we
are
to
conform
our selves
to
the
Commands
and
Customs
of
the
Church
wherein
we
live
,
rather
than
to
the
bent
and
inclination
of
our
own
Wills
)
we
are
so
to
compose
and
order
the
outward
man
,
as
may
be
of
most
advantage
to
the
raising
and
continuing
of
the
inward
Devotion
of
the
mind
.
Of
all
these
outward
Gestures
,
Prostration
is
the
lowest
act
of
bodily
Reverence
that
can
be
used
,
when
the
Supplicant
casting
himself
upon
the
earth
,
acknowledges
by
that
act
,
that
he
doth
but
cast
dust
to
dust
,
that
he
is
more
vile
than
the
least
grain
of
that
earth
he
lies
upon
;
and
this
posture
best
becomes
us
in
times
of
great
Affliction
,
and
ever
to
be
then
lowest
,
when
our
necessities
are
at
the
highest
.
But
though
this
casting
of
the
body
upon
the
ground
,
hath
been
the
practice
of
many
Devout
Men
,
especially
of
those
in
the
first
Ages
of
Christianity
,
who
after
a
more
strict
way
worshipping
God
in
Desarts
and
solitary
places
;
yet
because
they
found
by
experience
(
as
Cassian
tells
us
)
that
the
continuance
of
their
posture
long
might
incline
to
ease
,
and
provoke
to
drousiness
,
they
us'd
it
rather
upon
some
short
Ejaculatory
Prayers
,
than
in
their
larger
and
more
continued
Devotions
,
casting
themselves
often
down
with
some
short
and
vehement
breathings
of
the
Soul
;
but
rising
again
so
suddenly
,
that
some
of
them
have
been
observed
to
have
prostrated
themselves
in
this
manner
an
hundred
times
in
the
day
,
and
as
often
in
the
night
.
But
this
we
must
leave
to
be
imitated
by
those
whose
Devotion
is
of
an
higher
strain
than
ordinary
,
and
which
these
latter
times
are
hardly
capable
of
.
But
the
more
ordinary
and
more
convenient
for
all
persons
,
is
Genuflection
:
Though
we
may
have
some
excuse
not
to
cast
our
whole
body
down
,
shall
we
not
cast
our
knees
down
at
least
?
Hath
God
said
,
That
every
knee
shall
bow
to
him
,
and
shall
any
of
us
think
to
be
dispenc'd
with
?
Our
Saviour
kneeled
,
who
knew
no
sin
;
and
is
the
posture
too
low
for
us
,
that
are
nothing
else
but
sin
?
Whether
Elephants
have
no
joints
in
their
knees
,
and
therefore
cannot
bend
them
,
I
will
not
enquire
:
But
sure
the
Christian
,
that
hath
not
this
excuse
,
is
a
stranger
Creature
to
be
wondered
at
,
if
he
become
once
so
sparing
of
his
trouble
,
or
so
over-familiar
with
his
God
,
as
not
to
bend
his
knees
in
solemn
Prayer
unto
him
.
But
then
you
will
say
,
Where
is
there
Command
for
this
?
No
Gesture
of
the
body
can
be
other
than
a
Ceremony
,
which
being
in
its
own
Nature
a
thing
indifferent
,
may
either
be
used
,
or
laid
aside
.
But
first
,
Though
it
be
a
Ceremony
,
every
Ceremony
is
not
of
that
indifferency
,
especially
such
which
the
very
Law
of
Nature
dictates
to
all
Nations
in
all
Ages
,
to
fall
down
and
kneel
in
the
Veneration
of
their
God
,
whether
true
or
false
:
But
then
,
lest
this
inward
Principle
should
apply
and
cast
it self
upon
a
wrong
Object
,
God
hath
expresly
given
his
Precept
too
:
For
every
knee
(
saith
he
)
shall
bow
to
me
:
And
what
terms
can
there
be
of
higher
command
than
these
?
But
yet
because
Affirmative
Precepts
,
though
they
bind
always
in
the
Habit
,
cannot
be
said
always
to
bind
in
the
Act
,
this
cannot
be
pressed
so
indispensably
,
as
that
neither
sickness
nor
weakness
,
nor
any
other
accident
,
can
be
a
bar
to
it
:
For
where
necessity
intervenes
,
the
bended
knees
of
the
heart
may
well
excuse
the
Body
.
There
is
therefore
one
posture
more
that
we
find
hath
been
used
in
Prayer
,
which
though
it
may
hear
ill
,
being
practised
by
the
Pharisees
,
who
,
as
our
Saviour
describes
them
,
loved
to
pray
standing
,
not
only
in
their
Synagogues
,
but
in
the
corners
of
their
Streets
;
yet
this
is
not
enough
utterly
to
exclude
it
from
our
Devotions
:
For
not
only
the
proud
Pharisee
,
but
the
humble
Publican
stood
at
his
Prayers
,
although
with
this
note
of
difference
:
He
stood
,
but
it
was
afar
off
,
in
the
lowest
place
of
the
Temple
,
as
thinking
himself
unworthy
to
come
higher
:
His
body
stood
upright
,
but
his
eyes
were
cast
downward
to
the
Earth
.
But
not
to
stop
either
upon
these
Particulars
,
or
upon
the
Custom
of
the
Iews
in
general
,
(
for
it
was
their
Custom
to
pray
standing
)
we
find
in
the
best
times
,
the
Christians
had
their
seasons
to
make
use
of
it
:
For
besides
that
,
as
between
Easter
and
Whitsontide
(
to
express
their
Exultation
for
the
Resurrection
of
their
Saviour
,
and
their
Expectation
of
the
Descent
of
the
Holy
Ghost
)
they
were
not
seen
to
kneel
openly
in
their
publick
Service
of
God
:
So
,
many
times
in
their
private
Devotions
,
(
especially
when
they
continued
them
long
upon
their
knees
)
they
relieved
themselves
with
that
change
of
Posture
.
But
to
avoid
all
necessary
Scruples
in
cases
of
this
nature
,
the
result
of
all
is
this
:
1.
That
Adoration
is
an
act
of
Religious
Worship
,
exhibited
to
God
in
Recognition
of
his
Supreme
Dominion
.
2.
That
as
in
Man
the
heart
is
first
framed
,
so
the
heart
must
be
first
offered
as
a
spiritual
Sacrifice
of
inward
Reverence
.
3.
That
the
outward
Adoration
by
Prostration
,
or
kneeling
,
is
not
so
much
a
Ceremony
,
as
a
part
or
duty
in
Divine
Worship
,
not
to
be
omitted
,
but
either
in
case
of
necessity
,
or
when
we
find
some
other
posture
upon
some
occasion
really
to
be
of
more
advantage
to
us
in
our
Devotion
.
4.
That
this
Duty
of
external
Reverence
doth
not
then
necessarily
oblige
,
when
the
Soul
being
suddenly
and
inwardly
moved
to
lift
it self
up
by
Prayer
,
the
outward
man
is
as
it
were
surprized
in
some
other
posture
:
as
walking
,
standing
,
sitting
,
or
lying
down
;
in
which
case
,
God
will
rather
look
to
the
inward
Motions
and
Raptures
of
the
Mind
,
than
to
the
outward
Form
and
Composure
of
the
Body
.
Someother
,
though
more
minute
,
yet
usual
Circumstances
of
Adoration
,
are
summed
up
by
Bonaventure
;
as
the
uncovering
of
the
head
(
as
it
relates
to
Men
)
the
posture
of
either
looking
up
to
Heaven
,
with
the
confidence
of
Saint
Stephen
,
or
fastened
down
to
the
Earth
,
with
the
humility
of
the
Publican
:
The
hands
lifted
and
stretched
out
,
a
Gesture
which
God
honoured
with
that
famous
Miracle
:
Thus
as
long
as
Moses
in
this
manner
held
up
his
hands
,
the
Israelites
prevailed
;
but
when
he
let
them
down
,
his
Enemies
prevailed
.
But
the
choice
of
these
must
be
regulated
by
the
former
Rule
of
Saint
Austin
,
and
so
far
made
use
of
,
as
they
shall
conduce
most
to
every
particular
Man's
Devotion
.
FINIS
.
HOLY
RULES
and
HELPS
TO
DEVOTION
Both
in
Prayer
and
Practice
.
BY
The
right
Reverend
Father
in
God
Bryan
Duppa
,
Late
Lord
Bishop
of
Winton
.
The
Second
Part.
London
,
Printed
for
W.
Hensman
,
at
the
King's-Hea●
in
Westminster-Hall
.
1683.
HOLY
Rules
and
Helps
TO
DEVOTION
,
Both
in
Prayer
and
Practice
.
Of
Prayer
,
what
it
is
.
PRAYER
is
an
Humble
Address
of
the
Soul
towards
God
,
for
whatsoever
we
stand
in
need
of
,
either
in
relation
to
this
life
,
or
the
life
to
come
.
Prayer
is
The
lifting
up
of
the
Soul.
The
pouring
out
of
the
Soul.
A
wrestling
with
God.
A
Sacrifice
to
God.
A
Succour
to
the
Soul.
A
Scourge
to
the
Tempter
.
A
Sanctuary
in
Troubles
.
A
Remedy
for
sins
.
A
Key
to
open
the
Morning
.
A
Lock
to
shut
in
the
Evening
.
Of
Morning
and
Evening
Prayer
.
I.
MOrning
and
Evening
Prayer
are
instead
of
that
Morning
and
Evening-Sacrifice
which
God
enjoined
to
be
daily
offered
in
the
Temple
.
II.
They
are
out-goings
of
the
Morning
and
Evening
which
David
speaks
of
,
The
out-goings
of
the
Morning
and
Evening
shall
praise
thee
.
III.
They
are
to
every
devout
Soul
,
like
that
Pillar
which
guided
Israel
through
the
Wilderness
,
as
a
Cloud
by
day
to
shadow
them
,
and
as
a
Fire
by
night
to
comfort
them
.
IV.
By
Morning
Prayer
thou
openest
the
windows
of
thy
Soul
to
the
Sun
of
Righteousness
,
and
by
Evening
Prayer
thou
shuttest
them
against
the
danger
of
the
night
.
V.
In
your
Morning
Devotions
you
are
to
say
within
your self
,
What
shall
I
do
this
day
which
God
hath
given
me
?
How
shall
I
employ
it
?
In
the
Evening
,
What
have
I
done
this
day
?
How
have
I
spent
it
?
Short
Ejaculations
,
or
Occasional
Prayers
for
the
Morning
.
BLessed
art
thou
,
O
God
,
who
hast
sent
the
Day-spring
from
on
high
to
visit
me
;
who
hast
given
my
body
rest
,
and
preserved
this
night
my
Soul
in
safety
.
Blessed
art
thou
,
who
〈◊〉
●●newest
thy
Mercies
to
me
every
morning
,
and
hast
given
me
one
day
more
to
serve
thee
,
and
call
upon
thy
name
.
Or
this
Psal.
cxliii
.
5.
8.
Let
me
hear
thy
loving-kindness
,
O
God
,
betimes
in
the
morning
,
for
in
thee
is
my
trust
.
Shew
thou
me
the
way
that
I
should
walk
in
,
for
I
lift
up
my
soul
unto
thee
.
Or
this
,
Numb
.
vi
.
24.
The
Lord
God
bless
and
preserve
me
,
make
his
face
to
shine
upon
me
,
and
be
gracious
unto
me
;
that
it
may
go
well
with
me
this
day
,
and
evermore
.
A
short
Prayer
at
up-rising
.
O
Blessed
Saviour
,
who
hast
taught
me
,
that
the
dead
shall
hear
thy
voice
,
let
me
no
longer
lie
in
the
grave
of
sloth
;
but
raise
me
as
thou
didst
thy
servant
Lazarus
,
unbind
my
hands
and
feet
,
set
me
in
some
good
way
,
that
I
may
glorifie
thee
by
serving
thee
this
day
with
a
pure
mind
and
humble
heart
.
Amen
.
At
your
Cloathing
.
O
My
God
,
as
I
came
into
the
World
a
weak
,
a
naked
,
and
a
wretched
Creature
,
so
am
I
still
,
if
destitute
of
thy
grace
.
Reach
out
therefore
unto
me
,
the
unspotted
Robe
of
thy
Sons
Righteousness
,
and
so
clothe
me
with
all
the
graces
of
thy
holy
Spirit
,
that
thy
Image
may
be
daily
renewed
in
me
,
and
thy
Name
honoured
by
me
for
evermore
.
Amen
.
At
the
washing
of
your
Hands
.
O
My
dear
Saviour
,
who
hast
opened
a
fountain
for
sin
,
and
for
all
uncleanness
;
wash
me
throughly
with
those
saving
Waters
,
that
being
purified
from
the
stains
of
sin
,
and
the
guilt
of
my
natural
corruption
,
I
may
with
the
more
confidence
,
draw
near
to
thy
Throne
of
Grace
,
and
bow
myself
before
thy
Mercy-seat
.
Amen
.
Eccles.
xviii
.
5.
23.
Before
thou
prayest
,
prepare
thy self
,
and
be
not
as
one
that
tempts
the
Lord.
Three
Rules
of
Preparation
.
I.
FIrst
,
you
are
to
remember
when
you
settle
to
Prayer
,
you
then
place
your self
in
the
presence
of
God
,
whose
eyes
are
upon
all
men
,
but
especially
upon
such
as
call
upon
him
.
II.
Secondly
,
the
consideration
of
his
presence
is
to
put
you
in
mind
,
with
what
humble
Reverence
both
of
Soul
and
Body
,
you
ought
to
appear
before
so
great
a
Majesty
.
III.
Thirdly
,
before
you
begin
to
Pray
,
you
are
to
resolve
within
your self
seriously
to
intend
the
Duty
you
are
about
,
that
your
heart
may
not
wander
,
but
go
along
with
your
Prayers
,
or
if
through
weakness
,
it
happen
to
stray
,
to
call
it
back
again
,
and
to
ask
pardon
for
it
in
some
such
short
Prayer
as
this
:
Lord
,
strengthen
me
and
restrain
me
,
and
lay
not
this
weakness
to
my
charge
.
A
Prayer
preparative
.
O
My
dear
and
blessed
Saviour
,
who
with
so
much
zeal
didst
drive
out
those
who
turned
thy
House
of
Prayer
into
a
Den
of
Thieves
,
clear
at
this
time
the
Temple
of
my
Soul
from
vain
and
sinful
thoughts
,
cast
out
all
wandring
Imaginations
,
leave
nothing
behind
,
that
may
either
disturb
or
distract
me
in
the
performance
of
this
my
duty
,
that
my
Prayers
may
ascend
as
Incense
,
and
thy
Grace
and
Mercy
may
descend
as
Dew
to
the
saving
of
my
Soul
,
and
to
the
glory
of
thy
Name
.
Amen
.
Morning
Prayers
collected
out
of
the
Psalms
.
I.
DEfend
me
,
O
God
,
under
thy
Wings
,
and
keep
me
safe
this
day
under
thy
Feathers
.
Give
thine
Angels
charge
over
me
,
to
keep
me
in
all
my
ways
.
Preserve
me
as
the
Apple
of
thine
eye
,
hide
me
under
the
shadow
of
thy
Wings
:
That
no
evil
may
happen
unto
me
,
nor
no
plague
come
nigh
my
dwelling
.
Create
in
me
a
clean
heart
,
and
renew
a
right
Spirit
within
me
.
O
hold
thou
up
my
goings
in
thy
Path
,
that
my
footsteps
slip
not
.
Who
can
tell
how
oft
he
offendeth
?
O
cleanse
thou
me
from
my
secret
sins
;
but
above
all
,
keep
me
from
presumptuous
sins
,
lest
they
get
the
Dominion
over
me
;
so
shall
thy
Servant
be
undefiled
and
innocent
from
the
great
offence
.
Amen
.
II.
Unto
thee
,
O
GOD
,
lift
I
up
mine
eyes
,
O
thou
that
dwellest
in
the
Heavens
.
Yea
unto
the
Hills
will
I
lift
up
mine
eyes
,
from
whence
cometh
my
Salvation
.
For
,
whom
have
I
in
Heaven
but
thee
,
and
there
is
none
upon
earth
that
I
desire
in
comparison
of
thee
.
Into
thy
hands
therefore
I
commend
my
Spirit
,
for
thou
hast
redeemed
me
,
O
Lord
,
thou
God
of
truth
.
Blessed
art
thou
who
hast
lightned
mine
eyes
,
that
I
sleep
not
in
death
.
Who
hast
delivered
me
from
the
terrors
of
the
night
,
and
from
the
evil
that
walketh
in
darkness
.
Who
hast
driven
sleep
from
mine
eyes
,
and
slumber
from
my
eye-lids
.
Thou
art
my
God
,
and
I
will
thank
thee
;
thou
art
my
God
,
and
I
will
praise
thee
.
Amen
.
III.
O
Lord
thou
hast
searched
me
out
and
known
me
,
thou
seest
my
down-lying
and
uprising
:
Thou
understandest
my
thoughts
long
before
.
For
thou
art
about
my
path
,
and
about
my
bed
,
and
spiest
out
all
my
ways
.
Through
thee
have
I
been
holden
up
ever
since
I
was
born
,
thou
art
he
that
took
me
out
of
my
Mothers
womb
,
my
praise
shall
be
always
of
thee
.
Lead
me
then
,
O
Lord
,
in
thy
Righteousness
,
and
make
thy
way
plain
before
my
face
.
Teach
me
to
do
the
thing
that
pleaseth
thee
;
for
thou
art
my
God
;
let
thy
loving
Spirit
lead
me
forth
into
the
ways
of
Righteousness
.
Shew
thy
servant
the
light
of
thy
countenance
,
and
save
me
this
day
for
thy
mercies
sake
.
Amen
.
IV.
My
voice
shalt
thou
hear
betimes
,
O
Lord
,
early
in
the
morning
will
I
direct
my
prayer
unto
thee
.
For
thou
art
the
thing
that
I
long
for
,
thou
art
my
hope
from
my
youth
.
O
be
thou
a
place
to
hide
me
in
,
and
compass
me
about
with
Songs
of
Deliverance
.
For
all
the
earth
is
full
of
darkness
,
and
cruel
Habitations
.
Set
me
up
therefore
upon
the
Rock
that
is
higher
than
I
,
and
I
will
not
fear
what
man
can
do
unto
me
.
For
thou
alone
canst
deliver
my
Soul
from
death
,
mine
eyes
from
tears
,
and
my
feet
from
falling
.
Osatisfie
me
therefore
with
thy
mercy
,
and
that
soon
,
that
I
may
rejoice
in
thee
all
the
days
of
my
life
.
Lead
me
forth
in
thy
truth
and
learn
me
,
for
thou
art
the
God
of
my
Salvation
;
in
thee
shall
be
my
hope
all
the
day
long
.
Amen
.
V.
Set
a
Watch
this
day
,
O
Lord
,
before
my
mouth
,
and
keep
the
door
of
my
lips
.
Turn
away
mine
eyes
,
that
they
behold
no
vanity
,
and
let
not
mine
heart
be
inclined
to
any
evil
thing
.
Teach
me
thy
way
,
O
Lord
,
and
I
will
walk
in
thy
truth
;
O
knit
my
heart
unto
thee
,
that
I
may
fear
thy
Name
.
Order
my
steps
in
thy
Word
,
that
no
wickedness
may
have
dominion
over
me
.
Hide
me
privily
by
thine
own
presence
from
the
provoking
of
all
men
:
Keep
me
secretly
in
thy
Tabernacle
from
the
strife
of
Tongues
.
For
I
will
set
thee
always
before
me
,
thou
shalt
be
on
my
right
hand
,
therefore
I
shall
not
greatly
fall
.
Thou
hast
been
my
succour
:
Leave
me
not
,
neither
forsake
me
,
O
God
of
my
Salvation
.
But
let
thy
merciful
kindness
be
this
day
upon
me
,
like
as
I
do
put
my
trust
in
thee
.
Glory
be
to
the
Father
,
&c.
As
it
was
in
the
beginning
,
&c.
Amen
.
A
Thanksgiving
to
God
for
his
Protection
in
the
night
.
O
Most
gracious
GOD
,
whose
eyes
have
been
open
over
me
,
when
mine
were
shut
,
and
under
the
shadow
of
whose
wings
I
have
past
this
night
in
safety
;
I
do
with
all
possible
thankfulness
,
humbly
acknowledge
it
,
as
thy
great
mercy
,
that
thou
hast
not
taken
away
my
soul
this
night
(
as
in
justice
thou
mightest
have
done
)
but
hast
given
me
respite
,
and
afforded
me
one
day
more
to
call
upon
thy
Name
.
O
Lord
,
make
me
ashamed
of
my
former
unthankfulness
,
and
wound
my
heart
with
the
consideration
of
mine
own
dulness
,
whom
so
many
favours
have
not
wrought
unto
more
obedience
:
Give
me
grace
to
consecrate
the
rest
of
my
life
unto
thy
service
,
and
to
redeem
the
time
at
least
which
I
cannot
recall
.
And
,
O
thou
who
turnest
the
shadow
of
Death
,
into
the
light
of
the
Morning
,
enable
me
powerfully
to
cast
off
all
the
Works
of
Darkness
,
and
to
keep
my
body
and
soul
spotless
and
unblameable
.
And
as
thou
hast
brought
me
to
the
Comforts
of
this
day
:
So
go
along
with
me
.
I
beseech
thee
,
through
all
the
parts
and
minutes
of
it
,
that
in
all
my
ways
being
guided
by
thy
counsel
here
,
I
may
hereafter
be
received
into
thy
glory
,
even
for
the
merits
of
my
dearest
Saviour
Jesus
Christ.
Amen
.
A
Morning
Prayer
.
O
My
dear
Lord
and
Maker
,
from
whom
alone
I
look
for
blessing
,
continue
I
beseech
thee
to
be
the
guide
of
my
life
;
counsel
me
,
govern
me
,
lead
me
in
the
way
that
I
should
go
,
or
else
I
shall
wander
from
thee
into
infinite
Errors
.
O
possess
then
all
my
bodily
senses
,
that
my
sinful
affections
may
find
no
place
.
Leave
me
no
more
to
my
own
weakness
,
whereof
my
frequent
falls
have
given
me
many
and
sad
experiments
.
Restrain
rather
those
inclinations
to
which
my
nature
is
chiefly
prone
,
that
their
violence
may
never
have
power
over
me
,
to
make
me
swerve
from
thy
holy
will.
Let
not
the
corruption
of
these
evil
times
prevail
upon
me
,
but
keep
me
from
the
flattering
and
the
lying
lips
,
the
profane
and
blaspheming
tongue
;
stop
my
ears
,
and
shut
▪
up
my
heart
against
them
.
Strike
such
an
awful
reverence
into
my
soul
,
that
I
may
watch
over
all
my
actions
,
and
carefully
avoid
whatever
may
be
dangerous
to
my self
,
pernicious
to
others
,
or
any
way
displeasing
unto
thee
;
that
so
living
in
thy
fear
,
I
may
die
in
thy
favour
,
rest
in
thy
peace
,
and
reign
with
thee
in
thy
glory
World
without
end
.
Amen
.
A
Prayer
for
forgiveness
of
Sins
.
O
My
God
,
when
I
call
sadly
to
mind
what
I
have
done
,
and
what
I
have
left
undone
,
how
careless
I
have
been
to
please
thee
,
how
diligent
to
offend
thee
;
how
passionately
I
have
been
transported
toward
the
pleasures
of
this
life
,
how
cold
and
heavy
in
pursuing
my
everlasting
happiness
:
When
I
seriously
consider
the
vanity
of
my
affections
,
the
folly
of
my
thoughts
,
the
idleness
of
my
words
,
and
above
all
,
the
sinfulness
of
my
actions
,
I
stand
amazed
at
my self
,
that
such
a
Contemplation
as
this
makes
not
my
flesh
to
tremble
,
and
my
heart
break
at
the
very
thought
of
it
.
For
,
O
my
Lord
,
if
thou
shouldest
be
extreme
to
mark
what
I
have
done
amiss
,
if
thou
shouldest
enter
into
Judgment
with
me
,
what
would
become
of
me
,
for
of
so
many
millions
of
sins
that
I
have
committed
,
alas
,
I
cannot
answer
thee
one
of
a
thousand
.
But
,
O
my
Saviour
,
thou
who
hast
revealed
it
to
me
as
a
faithful
saying
,
that
thou
camest
into
the
World
for
no
other
end
but
to
save
Sinners
,
thou
who
hast
so
solemnly
sworn
,
thy
delight
is
not
in
my
death
,
but
rather
that
I
should
live
:
what
shall
hinder
thee
to
do
that
which
thou
delightest
in
?
or
what
can
hinder
thee
to
save
the
Soul
thou
camest
into
the
World
for
?
O
pardon
and
forgive
then
all
my
sins
past
,
that
nothing
may
hinder
thee
:
Lay
them
no
longer
to
my
charge
,
cast
them
behind
thee
,
bury
them
,
drown
them
,
scatter
them
as
a
mist
,
and
as
a
Morning-cloud
,
let
them
vanish
away
.
And
when
thou
hast
done
this
,
O
my
merciful
GOD
,
leave
not
here
,
but
go
on
:
Create
in
me
a
clean
heart
,
and
renew
a
right
spirit
within
me
;
let
me
feel
once
the
powerful
effects
,
the
saving
operations
of
thy
Grace
,
in
fervency
of
devotion
toward
thee
,
in
bitterness
of
repentance
for
offending
thee
,
in
holy
resolutions
never
wilfully
to
sin
against
thee
more
,
and
in
perseverance
in
those
resolutions
,
till
I
shall
pass
out
of
this
valley
of
tears
,
into
those
everlasting
Joys
,
where
no
evil
can
approach
me
.
Amen
.
A
Prayer
against
Relapses
into
sin
.
O
My
gracious
GOD
,
the
only
stay
and
comfort
of
my
soul
,
seeing
thy
will
is
,
that
in
all
things
I
should
sincerely
serve
thee
,
and
I
,
through
thy
grace
,
desire
nothing
more
than
to
do
the
same
.
How
is
it
,
O
my
Lord
,
that
I
still
offend
thee
;
or
why
fall
I
so
often
into
my
former
follies
?
Alas
,
thy
Grace
is
not
wanting
to
me
;
but
my
ungraciousness
,
and
the
corruption
of
my
nature
,
my
slipperiness
,
and
easiness
to
offend
,
my
inconstancy
in
my
best
resolutions
,
and
my
forgetfulness
of
my
former
purposes
,
is
the
cause
of
it
.
And
for
this
,
once
more
I
humble
my
soul
before
thee
,
beseeching
thee
to
lay
aside
thy
rigour
,
and
not
to
multiply
thy
anger
according
to
the
measure
that
I
have
multiplied
my
sins
,
but
rather
to
remember
whereof
I
am
made
,
that
I
am
as
a
flower
,
a
wind
,
a
vapour
that
passeth
away
,
nay
I
am
viler
than
all
this
,
even
weak
and
sinful
dust
and
ashes
.
And
thou
hast
visited
and
considered
me
in
these
my
despicable
and
wretched
Principles
;
O
then
shew
thy
strength
in
my
weakness
,
thy
glory
in
my
infirmities
,
increase
in
me
daily
thy
renewing
grace
,
and
strengthen
me
against
all
future
temptations
,
that
I
may
never
start
aside
again
,
like
a
broken
bow
,
but
go
on
from
grace
to
grace
,
though
it
be
with
weak
and
trembling
steps
,
till
I
shall
appear
before
the
God
of
Gods
in
Sion
.
Amen
.
A
Prayer
to
be
prepared
for
our
last
End.
O
Eternal
GOD
,
my
Maker
,
my
Redeemer
,
I
adore
and
bless
thy
Holy
Name
,
that
thou
hast
with
such
admirable
patience
,
not
only
suffered
me
to
live
this
hour
,
but
withal
hast
multiplied
thy
daily
blessings
on
me
,
even
then
when
I
by
my
sinful
life
have
most
unkindly
and
treacherously
rebelled
against
thee
.
But
who
knows
,
O
merciful
Lord
,
how
soon
thy
abused
patience
may
end
,
or
how
speedily
thou
maist
call
me
to
a
sad
account
for
all
my
former
days
so
miserably
mispent
?
For
O
how
many
are
they
on
whom
the
Morning
Sun
hath
shined
,
that
shall
not
live
to
see
it
set
?
And
how
know
I
but
this
may
be
my
last
day
too
?
the
only
day
which
thou
,
O
GOD
,
hast
left
me
to
set
my
soul
in
order
,
and
to
prepare
for
that
day
which
never
shall
have
end
.
O
my
dear
Lord
,
suffer
me
not
then
to
neglect
this
blessed
season
,
but
by
an
hearty
repentance
speedily
,
even
this
day
,
this
instant
to
return
unto
thee
;
that
how
soon
soever
thou
shalt
call
me
to
my
Transmigration
from
this
life
,
my
accounts
may
be
found
audited
,
my
sins
cancelled
,
and
my
soul
acquitted
by
the
bloud
of
that
Lamb
that
takes
away
the
sins
of
the
World.
Grant
this
,
O
my
God
,
for
his
sake
that
vouchsafeth
to
die
for
me
,
thy
only
Son
Jesus
Christ
the
righteous
.
Amen
.
Advice
concerning
the
Examination
of
the
Conscience
.
THE
only
Heaven
that
is
afforded
us
upon
Earth
is
Peace
of
Conscience
;
the
only
way
to
preserve
that
Peace
,
is
to
keep
our selves
unspotted
from
the
World
;
or
if
we
fail
of
this
,
(
as
who
doth
not
in
some
degree
?
)
to
call
our selves
speedily
to
a
strict
account
for
it
;
for
upon
this
depends
not
only
our
present
Peace
,
but
our
future
Happiness
,
according
to
that
of
our
Saviour
,
If
you
judge
your selves
,
you
shall
not
be
judged
.
The
oftner
this
is
done
,
the
cleaner
and
the
quieter
your
Soul
will
be
.
If
you
make
it
not
your
daily
task
,
yet
find
a
time
for
it
at
least
once
a
week
.
But
especially
omit
it
not
,
when
you
prepare
your self
for
the
blessed
Sacrament
;
for
as
the
benefit
of
it
,
being
well
managed
,
amounts
to
no
less
than
the
saving
of
your
soul
,
so
the
danger
is
as
great
on
the
other
side
,
if
you
carelesly
or
wilfully
neglect
it
.
St.
Paul
therefore
is
punctual
,
and
vehement
in
pressing
the
Corinthians
with
it
where
he
lays
a
peremptory
command
upon
them
,
Let
every
man
examine
himself
.
For
this
is
no
trivial
ordinary
Duty
,
no
exercise
on
the
by
,
but
a
work
of
high
concernment
,
wherein
the
soul
of
a
Christian
seriously
reflects
upon
it self
,
and
the
penitent
Sinner
laying
all
the
Actions
of
his
life
before
him
,
arraigns
,
accuseth
and
condemneth
himself
.
And
that
this
may
be
done
with
the
more
advantage
;
some
hours
at
least
,
if
not
some
day
must
be
set
apart
for
this
examination
.
Especially
let
the
immediate
preceding
day
be
kept
as
the
Eve
to
this
great
Feast
,
wherein
you
are
to
humble
your self
by
Prayer
and
Fasting
,
that
you
may
be
the
better
disposed
and
qualified
for
the
performance
of
this
Duty
.
For
the
carrying
on
this
private
Assize
and
Trial
of
our selves
,
devoutmen
have
proposed
many
several
methods
;
but
the
most
general
and
approved
way
is
to
set
before
you
,
as
the
most
clear
and
impartial
glass
,
the
Moral
Law
of
God
,
with
such
heightnings
of
it
and
deductions
from
it
,
as
either
our
Saviour
in
the
Gospel
hath
drawn
from
it
,
or
our
own
reason
well
informed
to
make
use
of
.
The
Examination
by
way
of
Articles
upon
the
Moral
Law
,
to
every
particular
of
which
the
Soul
is
to
answer
it self
,
whether
guilty
or
not
guilty
.
The
Examnation
upon
the
first
Commandment
.
I.
DOst
thou
really
believe
,
O
my
Soul
,
that
there
is
a
God
,
or
hast
thou
set
some
secret
touches
of
Atheism
within
thee
?
II.
Hast
thou
doubted
at
any
time
of
his
Providence
,
or
of
his
Power
,
of
his
Justice
,
Mercy
,
or
any
other
of
his
Attributes
?
III.
Hast
thou
been
willing
to
entertain
scruples
of
this
nature
,
and
to
listen
to
their
discourses
,
who
turn
the
reason
that
God
hath
given
,
as
a
weapon
against
himself
.
IV.
Hast
thou
proudly
ascribed
the
good
that
thou
hast
done
unto
thy
own
strength
,
or
imputed
thy
sins
and
follies
to
the
necessitating
and
inevitable
Decrees
of
God.
V.
Dost
thou
think
thy self
obliged
to
obey
God
,
as
well
as
to
believe
in
him
,
to
love
him
as
thy
Father
,
to
fear
him
as
thy
Judge
,
to
praise
him
as
thy
Maker
,
with
daily
,
and
most
humble
Thanks
for
all
his
Mercies
to
thee
?
Hast
thou
done
this
,
or
wherein
hast
thou
failed
?
VI.
Hast
thou
really
in
thy
Thoughts
no
other
Gods
but
him
?
Hast
thou
set
up
nothing
in
Competition
with
him
,
no
Pride
,
no
Pleasure
,
no
Ptofit
,
no
Self-Love
,
no
Self-Interest
of
thine
own
?
VII
.
Hast
thou
given
credit
to
vain
Predictions
of
men
,
to
Dreams
or
Fortune-tellers
,
or
gone
about
to
know
any
secret
thing
by
lot
?
VIII
.
Hast
thou
in
thy
Prosperity
forgot
thy
God
,
or
in
thy
Adversity
hast
thou
put
thy
confidence
more
in
worldly
helps
than
in
him
?
The
Examination
upon
the
Second
Commandment
.
I.
DOst
thou
apprehend
God
as
an
infinite
,
incomprehensible
Essence
,
without
framing
to
thy self
any
bodily
shape
or
form
of
him
that
is
invisible
?
II.
Dost
thou
worship
God
in
or
by
an
image
,
or
any
other
way
which
either
he
hath
forbidden
,
or
not
commanded
?
III.
Dost
thou
give
the
worship
that
is
due
unto
the
Creat
or
,
to
any
of
his
Creatures
,
either
Saint
or
Angel
?
Or
dost
thou
consider
that
he
is
a
jealous
God
,
who
will
have
nothing
lov'd
,
nothing
honour'd
by
thee
like
himself
.
IV.
Dost
thou
in
all
thy
Addresses
to
him
,
either
of
Publick
Prayers
or
Private
,
come
into
his
presence
with
reverence
,
kneeling
,
and
religiously
bowing
thy self
before
him
,
and
before
him
alone
?
The
Examination
upon
the
third
Commandment
.
I.
HAst
thou
used
vain
,
impertinent
customary
Swearing
?
II.
Hast
thou
sworn
any
thing
false
,
knowing
it
to
be
so
,
making
the
Name
of
God
a
Broker
to
thy
Lies
?
III.
Hast
thou
been
perjur'd
by
violating
any
publick
Oath
made
to
thy
lawful
Superiors
;
or
failed
in
any
private
engagement
which
hath
been
in
thy
power
to
perform
?
IV.
Hast
thou
broken
any
voluntary
,
religious
,
deliberate
Vow
,
made
purposely
to
God
and
his
glory
?
V.
How
far
hast
thou
kept
that
great
and
solemn
Vow
which
was
made
for
thee
in
Baptism
?
or
hast
thou
seriously
considered
thy
frequent
and
dangerous
violations
of
it
?
VI.
Hast
thou
given
God
,
upon
all
occasions
offered
,
the
honour
due
unto
his
Name
?
or
hast
thou
any
ways
spoken
of
him
without
fear
or
reverence
?
VII
.
Hast
thou
abused
either
God's
Name
,
or
any
of
his
Creatures
in
Curses
or
bitter
Execrations
?
The
Examination
upon
the
fourth
Commandment
.
I.
HAst
thou
kept
the
Lord's
day
holy
,
or
hath
it
been
as
a
common
day
unto
thee
?
II.
Hast
thou
constantly
sanctified
this
day
,
either
by
being
present
at
the
Publick
Service
of
the
Church
,
or
(
being
hindred
of
this
)
by
private
Prayer
,
and
reading
of
holy
Books
.
III.
Dost
thou
shew
forth
thy
Charity
this
day
in
works
of
mercy
to
them
that
stand
in
need
of
thee
?
The
Examination
upon
the
fifth
Commandment
.
I.
HAst
thou
loved
,
honoured
and
obeyed
thy
Parents
,
thy
King
and
Sovereign
,
and
all
that
have
a
lawful
authority
over
thee
?
II.
Hast
thou
upon
all
occasions
assisted
them
to
thy
power
,
and
offered
up
daily
Prayers
to
God
for
them
?
III.
Hast
thou
respected
thy
spiritual
Guides
,
such
as
labour
for
thy
Soul
;
or
hast
thou
grieved
or
despised
any
of
those
whom
thou
art
bound
to
honour
?
The
Examination
upon
the
sixth
Commandment
.
I.
DOst
thou
endeavour
as
much
as
in
thee
lies
,
to
preserve
the
lives
of
all
men
,
as
bearing
the
same
Image
of
thy
Maker
with
thee
.
II.
Art
thou
a
lover
,
a
follower
,
a
procurer
of
Peace
among
those
with
whom
thy
conversation
is
?
III.
Hast
thou
been
either
causelesly
or
sinfully
angry
?
Hast
thou
born
Malice
,
Hatred
or
Revenge
in
thine
heart
?
Hast
thou
forgiven
,
hast
thou
loved
thy
Enemy
for
Christ's
sake
,
who
loved
thee
when
thou
wert
yet
his
Enemy
?
IV.
Hast
thou
compassionate
bowels
?
Hast
thou
,
to
thy
power
fed
and
clothed
them
whom
thou
hast
known
to
be
ready
to
perish
with
cold
and
hunger
?
V.
Hast
thou
been
careful
of
thine
own
life
,
or
hast
thou
any
way
hastened
thine
own
end
by
wilful
Intemperance
or
Disorder
?
The
Examination
on
the
seventh
Commandment
.
DOst
thou
consider
that
thy
body
was
made
to
be
a
Temple
of
the
Holy
Ghost
,
that
whosoever
therefore
shall
presume
to
pollute
this
Temple
,
him
shall
God
destroy
?
II.
Hast
thou
preserved
it
in
that
purity
which
is
required
of
thee
,
or
hast
thou
defiled
it
by
Fornication
,
Adultery
,
Lasciviousness
or
any
other
Uncleanness
,
of
which
the
Apostle
pronounceth
,
that
they
who
do
such
things
shall
not
enter
into
the
Kingdom
of
Heaven
?
III.
Hast
thou
deliberately
pleased
thy self
with
any
foul
lascivious
thoughts
,
or
continued
in
them
,
to
a
delight
?
Hast
thou
consented
to
them
,
or
hast
thou
rejected
them
?
IV.
Hast
thou
been
careless
in
avoiding
the
occasions
and
approaches
that
lead
into
those
sins
,
or
hast
thou
exposed
thy self
either
unwarily
or
wilfully
to
temptation
.
V.
Hast
thou
delighted
in
wanton
company
,
in
unchaste
songs
,
or
unclean
discourses
?
The
Examination
on
the
eighth
Commandment
.
I.
HAst
thou
taken
away
from
others
by
deceit
or
violence
,
that
which
belongs
not
to
thee
?
Hast
thou
injured
no
man
in
his
rights
?
II.
Hast
thou
defrauded
Servants
of
their
wages
,
Labourers
of
their
hire
,
or
Creditors
of
such
debts
as
thou
art
able
to
satisfie
?
The
Examination
upon
the
ninth
Commandment
.
I.
HAst
thou
upon
all
occasions
been
witness
to
the
truth
,
without
fear
or
flattery
?
II.
Hast
thou
said
any
thing
falsly
that
hath
been
injurious
to
the
good
name
and
reputation
of
another
?
Or
hast
thou
pleased
thy self
either
in
inventing
or
spreading
rumors
of
that
kind
?
III.
Dost
thou
willingly
give
ear
to
Slanderers
,
and
to
such
as
go
about
with
lies
;
or
dost
thou
abhor
them
both
in
thy self
and
others
?
The
Examination
upon
the
tenth
Commandment
.
I.
DOst
thou
rest
contented
in
that
condition
or
state
of
life
wherein
God
hath
placed
thee
,
or
hast
thou
at
any
time
inordinately
lusted
after
that
which
belongs
to
others
?
II.
Hast
thou
entertained
secret
covetings
in
thy
thoughts
,
with
any
delight
or
complacency
?
Or
hast
thou
labour'd
to
restrain
them
and
quench
them
in
their
first
beginnings
?
When
you
have
consider'd
seriously
,
and
answered
your self
in
these
particulars
one
by
one
;
sum
up
the
Account
you
have
made
,
where
you
find
your self
innocent
,
give
the
glory
to
God
,
whose
Grace
hath
kept
you
from
falling
into
those
sins
;
but
where
you
find
your self
guilty
,
humble
your self
before
God
in
Prayer
,
confessing
sadly
the
evil
you
have
done
,
and
imploring
mercy
in
these
or
such
other
words
as
the
devotion
of
your
heart
shall
suggest
to
you
.
An
humble
Confession
after
Examination
.
O
The
God
of
my
Soul
,
with
all
humble
Reverence
I
appear
this
day
before
thee
,
not
as
the
proud
Pharisee
to
justifie
my self
,
but
as
the
poor
Publican
who
striking
his
breast
,
durst
not
lift
up
his
eyes
towards
Heaven
,
nor
say
any
more
than
this
,
Lord
be
merciful
to
me
a
sinner
.
For
I
have
sinned
,
O
Lord
,
I
have
sinned
;
Wo
is
me
,
I
cannot
cast
my
searching
eyes
into
any
corner
of
thy
Commandments
,
but
I
find
my self
miserably
guilty
.
But
in
what
manner
soever
I
have
offended
thee
,
O
my
merciful
Lord
,
whether
in
Thought
,
Word
or
Deed
,
whether
secretly
or
openly
;
I
am
now
sorry
for
it
from
the
very
root
and
bottom
of
my
heart
,
beseeching
thee
to
look
compassionately
upon
the
frailty
and
ignorance
,
the
wilfulness
and
presumption
of
my
life
,
and
graciously
to
forgive
all
that
I
have
done
amiss
.
For
alas
,
I
am
neither
able
to
stand
thine
indignation
,
nor
present
thee
with
any
thing
of
mine
own
,
but
tears
and
prayers
to
appease
thine
anger
:
Be
reconciled
therefore
to
me
,
O
God
,
in
the
blood
of
thy
dear
Son
,
which
was
so
freely
offered
up
to
thee
as
a
full
ransom
for
the
sins
of
the
whole
World.
O
require
not
that
payment
again
of
me
,
a
poor
and
bankrupt
sinner
;
but
for
his
sake
,
for
his
abundant
Satisfactions
sake
,
cancel
the
hand-writings
that
are
against
me
;
blot
out
all
my
sins
past
,
new
and
old
,
and
for
the
time
to
come
,
let
there
be
an
everlasting
tie
between
my
Soul
and
thee
,
that
thou
maist
be
my
God
,
and
I
may
live
and
die
thy
servant
.
Amen
.
A
Protestation
to
be
made
after
Confession
.
O
My
great
and
glorious
God
,
I
who
am
less
than
the
grain
of
dust
that
hangs
upon
the
balance
,
profess
seriously
,
and
with
the
remorse
of
a
wounded
spirit
,
that
I
am
not
only
sorry
,
but
ashamed
and
confounded
within
my self
,
that
I
have
so
many
ways
sinned
against
so
good
a
God
,
so
gracious
a
Father
:
But
what
is
past
I
cannot
recal
,
though
thy
mercy
may
forgive
.
But
for
the
time
to
come
,
I
call
all
thy
holy
Angels
to
witness
,
that
I
this
day
sacrifice
my self
wholly
to
thee
,
resolving
to
break
of
from
all
sinful
courses
;
and
fully
purposing
never
to
offend
thee
more
.
But
because
thou
knowest
my
failings
and
my
weakness
is
not
hid
from
thee
,
I
beg
of
thee
,
O
my
God
,
to
shew
thy
strength
in
my
weakness
,
and
to
confirm
my
infirm
mind
in
this
holy
Resolution
.
That
so
never
repenting
of
this
Repentance
,
nor
wavering
in
those
Resolute
Purposes
,
which
I
have
now
by
thy
Grace
fo
deliberately
made
,
I
may
go
on
constantly
in
a
pure
and
holy
life
,
till
in
the
end
of
my
days
I
come
to
everlasting
joys
,
which
thou
hast
prepared
for
them
that
love
thee
,
through
Jesus
Christ
my
Lord
,
Amen
.
A
Prayer
before
the
receiving
the
holy
Sacrament
.
O
My
most
blessed
Saviour
,
who
in
the
bowels
of
thy
Mercy
towards
Mankind
,
didst
not
only
offer
thy self
a
Sacrifice
for
the
sins
of
the
whole
world
,
but
didst
institute
this
heavenly
and
holy
Sacrament
,
as
the
means
to
convey
the
Benefits
of
thy
precious
death
to
all
such
as
with
humility
and
repentance
come
unto
thee
:
Accept
,
I
beseech
thee
,
this
my
humble
Address
,
who
here
present
my self
a
woful
sinner
,
I
confess
,
but
such
a
one
,
who
am
heartily
sorry
for
my
sins
,
and
penitent
for
my
offences
.
Direct
me
therefore
,
O
my
God
,
in
this
great
action
,
with
such
a
reverent
and
awful
fear
,
that
all
the
faculties
of
my
soul
may
be
attentive
rightly
to
apprehend
,
and
joyfully
to
receive
this
wonderful
Mystery
of
thy
Body
and
Blood.
O
my
Lord
,
I
am
not
worthy
that
thou
shouldst
come
under
my
roof
;
let
thy
Holy
Spirit
therefore
before
thy
coming
prepare
and
dress
up
a
Lodging
for
thee
in
my
Soul
,
cleansing
it
from
the
stains
of
sin
,
and
suffering
nothing
to
abide
in
it
,
that
may
keep
thee
out
;
so
that
being
wholly
possest
by
thee
,
all
sinful
thoughts
,
and
unclean
suggestions
,
may
not
only
presently
vanish
,
but
never
find
entrance
more
.
Grant
this
,
O
my
Jesu
;
and
so
,
this
day
,
receive
me
into
thy
favour
,
that
I
may
with
joy
receive
thee
into
my
soul
,
and
being
once
united
with
thee
,
thy
Grace
may
never
depart
from
me
;
that
so
thou
maist
live
in
me
,
and
I
in
thee
for
ever
.
Amen
.
A
Thanksgiving
after
the
Receiving
of
the
Sacrament
.
O
Lord
,
the
only
Spring
and
everlasting
Fountain
of
all
good
,
who
hast
this
day
revived
and
quickned
my
poor
Soul
,
by
giving
thy self
unto
me
after
a
wonderful
way
in
this
Blessed
Sacrament
,
I
praise
and
glorifie
thy
holy
Name
for
this
thine
infinite
mercy
;
beseeching
thee
to
crown
what
thou
hast
begun
,
by
a
continual
supply
of
thy
heavenly
grace
,
that
I
may
never
forget
whom
,
or
what
I
have
received
;
but
being
purified
by
thy
Blood
,
and
strengthned
by
thy
Body
against
all
future
Temptations
,
I
may
constantly
run
through
all
the
parts
of
an
holy
life
,
to
the
possession
of
thy
glorious
Kingdom
,
World
without
end
.
Amen
,
Amen
.
Rules
of
Devotion
to
be
observed
toward
the
Evening
,
or
some
time
of
the
Afternoon
.
I.
THat
you
fail
not
(
unless
some
extraordinary
or
unavoidable
accidents
hinder
you
)
to
allot
some
part
of
the
Afternoon
or
toward
the
Evening
,
for
the
advantage
of
your
soul
;
when
freeing
your self
from
business
and
company
:
you
may
retire
into
your
Closet
,
or
private
Oratory
,
and
there
direct
your
thoughts
without
disturbance
,
upon
God
alone
.
II.
That
being
thus
retired
,
you
constantly
make
it
your
business
to
read
some
part
of
the
Holy
Scripture
,
(
especially
in
the
Psalms
,
which
if
all
other
Books
of
Devotion
were
lost
,
are
sufficient
to
supply
us
in
that
kind
;
)
having
begun
there
,
go
on
to
the
reading
of
some
part
of
the
New-Testament
,
not
carelesly
or
in
haste
,
as
if
you
had
a
mind
to
have
done
,
but
so
attentively
,
as
to
be
able
to
give
some
account
of
what
you
have
read
,
or
to
single
at
least
some
one
passage
or
more
out
of
it
,
to
be
laid
up
in
your
Memory
,
and
to
be
made
use
of
in
the
practice
of
an
holy
life
.
III.
That
in
this
time
of
retirement
,
you
lay
all
things
aside
,
that
may
divert
you
from
Holy
and
Heavenly
thoughts
,
considering
that
you
set
your self
in
the
presence
of
God
,
&
that
you
are
to
give
him
an
account
of
what
you
are
doing
,
w
ch
that
you
may
the
better
do
,
you
may
begin
with
this
Prayer
.
A
Prayer
upon
the
Entrance
into
your
Closet
.
O
My
great
and
gracious
God
,
whose
infinite
mercy
it
is
,
that
I
have
this
minute
of
my
life
left
me
,
I
here
appear
in
thy
presence
lamenting
sadly
that
so
much
of
my
time
is
already
lost
either
in
doing
ill
or
doing
nothing
,
or
in
doing
that
which
hath
been
unprofitable
and
vain
;
O
grant
that
I
may
redeem
the
hours
that
are
past
,
&
dispose
of
those
that
are
to
come
in
serving
thee
hereafter
with
a
devout
heart
&
earnest
and
passionate
affections
;
draw
me
off
more
and
more
from
the
pleasures
and
vanities
of
this
life
,
that
I
may
the
better
settle
my
wavering
and
divided
Soul
upon
thee
alone
;
and
since
at
this
time
I
have
here
retired
my self
,
that
I
might
the
more
freely
commune
with
my
own
heart
and
meditate
on
thine
only
Word
:
let
thy
Blessed
Spirit
assist
me
,
that
I
may
not
only
barely
remember
what
I
read
,
but
digest
it
into
the
practice
of
an
holy
Life
,
to
the
comforts
of
my
soul
,
and
the
Glory
of
thy
Name
,
through
Jesus
Christ
,
Amen
.
Prayers
towards
Bed
time
.
I.
LET
my
Prayer
,
O
Lord
,
be
set
forth
in
thy
sight
as
the
Incense
,
and
let
the
lif●ing
up
of
my
hands
be
as
an
Evening
Sacrifice
.
For
thou
,
O
Lord
,
hast
granted
me
thy
loving
kindness
in
the
day-time
,
and
therefore
in
the
night-season
I
will
think
on
thee
,
and
make
my
prayer
to
the
God
of
my
life
.
O
thou
that
saidest
,
Let
therebe
light
,
and
there
was
light
;
open
mine
eyes
,
that
I
sleep
not
in
death
.
Make
me
to
commune
with
my
own
heart
upon
my
bed
,
and
to
search
out
all
my
ways
.
That
I
may
lament
my
sins
as
thy
servant
David
did
,
and
cry
unto
thee
for
mercy
.
Consider
and
hear
me
,
O
God
,
and
hide
me
under
the
shadow
of
thy
wings
,
and
let
my
soul
rest
in
thee
.
Amen
.
II.
Blessed
art
thou
,
O
God
,
who
makest
the
out-goings
of
the
Morning
and
Evening
to
praise
thee
.
Who
hast
not
cut
off
my
life
this
day
,
nor
shut
me
up
in
the
grave
where
all
things
are
forgotten
.
I
will
not
suffer
therefore
my
eyes
to
sleep
nor
my
eye-lids
to
slumber
,
till
I
have
prepared
my
heart
for
my
God
to
rest
in
.
For
thou
art
my
God
from
my
youth
,
thou
hast
numbred
out
my
days
and
nights
,
that
I
might
serve
thee
;
thou
givest
thy
beloved
sleep
,
and
makest
them
that
fear
thee
to
rest
in
safety
.
Thou
deliverest
me
from
the
terrors
of
the
night
,
and
from
the
evil
that
walketh
in
darkness
.
Return
then
unto
thy
rest
,
O
my
soul
,
for
God
taketh
care
for
thee
.
Amen
.
III.
Lord
,
let
me
make
my
Prayer
unto
thee
in
an
acceptable
time
.
Teach
me
to
remember
thee
in
my
bed
,
and
to
think
of
thee
when
I
am
waking
.
O
thou
Watchman
of
Isreal
,
that
neither
slumberest
nor
sleepest
,
watch
over
me
this
night
.
Give
thy
Angels
charge
over
me
,
that
the
spirits
of
darkness
may
not
come
near
me
.
That
no
evil
thoughts
may
betray
me
,
nor
any
sad
or
sinful
dreams
disturb
my
quiet
.
For
into
thy
hands
,
O
Lord
,
I
commend
my
spirit
,
for
thou
hast
redeemed
me
.
O
keep
then
what
thou
hast
redeemed
,
and
let
not
thy
servant
for
whom
thou
hast
died
,
perish
for
ever
.
Amen
.
A
short
Prayer
.
O
GOD
,
my
everlasting
keeper
,
blessed
be
thy
Name
for
evermore
,
for
thou
madest
me
when
I
was
nothing
,
thou
redeemedst
me
when
I
was
worse
than
nothing
;
thou
hast
so
multiplied
thy
mercies
on
me
through
all
the
minutes
of
my
life
,
that
the
Sun
hath
never
yet
rose
or
set
upon
me
,
without
new
Blessings
from
thee
.
And
as
thou
hast
done
so
much
for
me
already
,
for
which
I
pour
out
my
very
Soul
in
thankfulness
,
so
in
the
same
degree
of
lowest
humility
,
I
humbly
beseech
thee
to
continue
thy
care
of
me
this
night
,
and
so
to
shadow
me
under
the
Wings
of
thy
Protection
,
that
neither
visible
nor
invisible
Enemies
,
neither
sin
nor
danger
may
approach
to
hurt
me
.
That
so
when
the
joyful
Light
of
the
day
shall
return
again
,
I
may
rise
in
safety
with
an
unspotted
Soul
,
and
a
Body
fitted
to
be
the
Temple
of
the
Holy
Ghost
,
even
so
Lord
Jesu
,
Amen
,
Amen
.
Is
any
afflicted
,
let
him
pray
.
The
Complaint
of
an
afflicted
Soul.
I.
BEhold
,
O
Lord
,
I
am
as
a
bruised
reed
before
thee
,
O
break
it
not
.
I
am
as
smoaking
flax
,
O
Lord
quench
it
not
.
Send
down
from
on
high
and
visit
me
.
Save
me
out
of
many
waters
that
are
come
into
my
Soul.
For
I
have
been
left
unto
thee
ever
since
I
was
born
.
Thou
hast
been
my
God
,
even
from
my
Mothers
womb
.
O
go
not
then
far
from
me
,
for
trouble
is
near
at
hand
,
and
there
is
none
to
help
me
.
The
sorrows
of
my
heart
are
enlarged
,
O
bring
thou
me
out
of
all
my
troubles
.
Thou
hast
formerly
been
my
succour
,
leave
me
not
now
,
neither
forsake
me
,
O
God
of
my
salvation
.
For
from
the
ends
of
the
Earth
will
I
call
unto
thee
,
when
my
heart
is
in
heaviness
.
O
forgive
all
the
offences
of
thy
servant
,
which
have
justly
brought
these
bitter
things
upon
me
.
Take
away
at
last
all
thy
displeasure
,
and
turn
away
from
thy
wrathful
Indignation
.
Arise
and
help
me
,
and
deliver
me
for
thy
Mercies
sake
.
O
God
make
speed
to
save
me
.
O
Lord
make
hast
to
help
me
.
II.
IN
the
time
of
my
trouble
I
will
call
upon
thee
.
O
God
,
in
my
heaviness
I
will
cry
unto
thee
,
and
unto
thee
alone
.
For
whom
have
I
in
Heaven
but
thee
,
or
whom
shall
I
desire
on
earth
in
comparison
of
thee
?
My
flesh
and
my
heart
fails
me
,
but
thou
art
the
strength
of
my
heart
and
my
portion
for
ever
.
But
how
long
wilt
thou
forget
me
,
Lord
,
for
ever
?
How
long
wilt
thou
hide
away
thy
face
from
me
?
How
long
shall
I
seek
counsel
in
my
soul
,
and
my
spirit
be
thus
troubled
within
me
?
In
my
Prosperity
I
said
,
I
shall
never
be
moved
.
But
as
soon
as
thou
didst
hide
away
thy
face
from
me
,
I
was
troubled
.
But
will
the
Lord
absent
himself
for
ever
?
Will
he
be
no
more
intreated
?
Hath
God
forgotten
to
be
gracious
,
or
will
he
shut
up
his
loving
kindness
in
displeasure
?
Alas
,
innumerable
troubles
are
come
upon
me
.
They
have
laid
such
hold
upon
me
,
that
I
am
not
able
to
look
up
.
There
is
no
strength
left
in
me
,
O
my
God
,
neither
know
I
what
to
do
,
but
mine
eyes
are
towards
thee
.
I
am
troubled
above
measure
;
help
me
,
O
God
,
or
else
I
shall
sink
under
the
burthen
.
O
consider
what
thou
hast
laid
upon
me
;
forsake
me
not
when
my
strength
fails
me
.
But
in
the
multitude
of
my
sorrows
that
are
in
my
heart
,
let
thy
comforts
be
the
refreshing
of
my
soul.
O
my
God
,
the
more
weak
I
am
,
the
more
let
thy
strength
be
made
known
in
my
weakness
.
And
suffer
no
temptation
to
seize
upon
me
,
but
such
as
thou
shalt
give
me
grace
to
overcome
.
O
Lord
hear
my
Prayer
.
And
let
my
cry
come
unto
thee
.
Amen
,
sweet
Jesu
,
Amen
,
Amen
.
The
Prayer
.
O
My
dear
God
and
most
merciful
Father
,
who
hast
not
only
directed
,
but
encouraged
me
in
all
my
troubles
to
call
upon
thee
;
Hear
,
I
beseech
thee
,
the
complaints
that
I
now
make
,
and
the
Prayers
which
I
pour
forth
in
the
anguish
and
bitterness
of
my
spirit
;
for
thou
hast
shewn
me
heavy
things
,
O
God.
And
in
the
midst
of
all
my
prosperity
hast
been
pleased
to
mingle
a
bitter
Cup
for
me
.
What
the
troubles
of
my
heart
are
,
how
heavy
they
lie
upon
me
,
how
deeply
they
wound
me
,
I
need
not
labour
to
express
to
thee
,
for
all
my
comfort
is
,
that
nothing
is
hid
from
thee
.
For
not
only
the
Blessings
which
thou
hast
poured
upon
me
through
all
the
minutes
and
moments
of
my
Life
;
but
the
Afflictions
which
I
now
groan
under
,
come
from
the
same
hand
to
rouse
me
,
and
awake
me
to
a
more
devout
and
earnest
way
of
serving
thee
.
And
since
it
is
thy
own
work
,
look
down
with
the
more
pity
on
this
wounded
Soul
of
mine
.
See
,
O
my
God
,
how
I
pant
and
labour
under
the
heavy
scourge
of
thy
displeasure
,
a
scourge
which
my
own
sins
have
twisted
,
and
mine
own
iniquities
have
drawn
down
upon
me
.
But
,
O
my
dear
Father
,
to
whom
it
is
more
easie
to
do
all
things
,
than
for
me
to
ask
any
thing
that
is
good
.
Thou
that
hast
promised
to
all
them
that
love
thee
,
that
they
shall
not
be
tempted
farther
than
they
are
able
.
Give
,
I
beseech
thee
,
that
measure
of
grace
and
patience
to
thy
sad
and
afflicted
Servant
;
that
I
may
not
only
endure
what
thou
layest
upon
me
,
but
entirely
,
willingly
and
chearfully
submit
my
will
to
thine
.
And
,
O
thou
God
of
Comfort
and
Spirit
of
all
Consolation
,
be
not
only
with
me
,
but
with
all
of
my
Relations
that
mourn
in
secret
,
either
for
their
own
sins
or
sufferings
,
or
whatsoever
Bitterness
thou
shalt
think
fit
to
lay
upon
us
.
O
teach
us
all
to
look
up
to
the
hand
from
whence
these
Judgments
come
,
to
kiss
and
to
adore
it
.
And
when
thou
hast
done
so
,
let
thy
mercy
go
one
step
further
with
me
,
and
compose
my
troubled
mind
into
such
a
calm
,
that
none
of
my
Sufferings
(
whatsoever
they
are
or
may
be
)
may
either
make
me
repine
at
thy
Judgments
,
or
despair
of
thy
mercies
:
but
rather
let
all
that
is
afflictive
to
me
,
serve
only
to
wean
me
from
the
World
,
and
to
draw
me
the
nearer
to
thee
;
but
because
this
cannot
be
done
without
thee
,
O
thou
Preserver
of
the
Children
of
Men
,
behold
I
throw
my self
,
and
all
that
is
dear
to
me
,
clearly
and
intirely
into
thine
arms
,
to
do
with
me
whatsoever
shall
be
good
in
thine
eyes
.
And
therefore
amidst
all
the
unquiet
thoughts
,
which
now
trouble
and
disorder
me
,
say
unto
me
,
as
thou
didst
to
thy
Disciples
in
the
Storm
,
Fear
not
,
for
it
is
I.
Or
else
if
thou
shalt
find
it
better
for
me
,
that
I
should
find
no
calm
abroad
in
the
midst
of
the
various
changes
and
chances
of
this
World
,
let
me
find
it
at
least
in
my
own
breast
and
bosom
,
and
possess
my
soul
in
patience
,
whatever
other
storms
thou
shalt
please
to
raise
against
me
,
that
so
placed
under
the
shadow
of
thy
wings
,
and
refreshed
here
with
the
comforts
of
thy
Spirit
,
I
may
long
earnestly
for
that
blessed
day
,
when
all
tears
shall
be
wiped
from
mine
eyes
,
and
all
sorrows
shall
be
forgotten
.
Grant
this
,
O
my
God
,
for
thy
Son's
sake
,
who
sits
at
thy
right
hand
to
meditate
for
me
.
Grant
it
for
thy
Holy
Spirit
's
sake
,
who
pleads
for
me
,
and
all
that
love
thee
,
with
Groans
that
cannot
be
expressed
.
Grant
it
for
thy
own
sake
,
O
my
God
,
who
art
never
more
thy self
,
than
when
in
the
midst
of
Judgment
thou
remembrest
Mercy
.
Amen
.
Amen
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A36933-e410
Joh.
17.
5.
Psal.
2.
8.
Luke
in
21
,
22.
Luke
9.
28.
Mat.
17.
●
.
Mark
ix
.
3.
Mark
ix
.
5.
Psal.
lxvl.
13.
Mat.
xvil
.
Dan.
6.
Gen.
xxxii
.
24.
Hos.
xii
.
4.
Luke
xi
.
5.
Ephes.
vi
.
12.
18.
Matth.
xvii
.
16.
21.
Tob.
viii
.
3.
Lam.
iii.
44.
Isa.
i.
13.
14.
15.
16.
18.
Exod.
xxxiii
.
20.
Dan.
vi
.
Luke
x.
41.
Gen.
XV.
11.
Matth.
viii
.
9.
Eccles.
xvlli
.
22.
Lam.
iii.
44.
1
Kings
xviii
.
Esther
ii
.
12.
1
Kings
XIX
.
13.
Matth.
vi
.
6.
Mark
XIV
.
15.
Psalm
lxxxvili
.
l.
Cxli.
2
,
xxviii
.
2.
xiii
.
1
,
2.
xxviii
.
1.
Mal.
i.
6.
Ecclus.
xxxv
.
17.
Heb.
v.
7.
Luke
xxii
.
41.
Matth.
xxvi
.
39.
Heb.
i.
6.
Rev.
v.
8.
14.
John
iv
.
24.
Isa
xxix
.
13.
Matth.
xv
.
8.
Gen.
xviii
.
29.
30.
1
Cor.
VI.
19
,
20.
Gen.
xvii
.
3.
Deut.
ix
.
18.
1
Kings
xviii
.
42.
1
Kings
viii
.
22.
Acts
vii
.
60.
&
20.
36.
Matth.
xxvi
.
30.
Isa.
xiv
.
23.
Mark
vi
.
5
Luke
xviii
.
13.
2
Chron.
vi
.
13.
Exod.
xvii
.
11.