Voluntiers in the service and as our Thoughts are thus above the reach of fear so of favour too above the love of friends or the reverence of great men or the expectation of rewards for who can pay a man for that which no man knows but the Spirit of a man which is in him how shall outward hopes influence the inward transactions of ones own breast only external acts of sin indeed may have somthing to say for themselves because they may chance to carry their wages such as it is along with them but he who plays the knave the adulterer the murderer c. in his own heart he has nothing in exchange for his Soul but sins for pure sinnings sake as it were without any prospect of ever being consider'd for his pains without any other wages than the old standing one of death VII AND Lastly those Sins which have a more immediate relation to the mind and spirit as pride envy ambition malice unfaithfulness uncharitableness c. which are transacted mostly in the inner man as they are more incorrigible so consequently more criminal than others For as to those Vices which in a high measure depend upon the tempers and constitutions of our Bodies want of fuel will in time dead their flame when the spirits flag the blood chills and the pulse beats low and the evil days come on wherein we have no pleasure in them the decays of nature set the Soul then at some tolerable sort of liberty to reflect upon her own condition but as to the other age generally only serves to confirm and establish us in them For how rarely do we see a covetous wretch let go his hold of the earth tho' he is dropping into it how seldom are envy and malice exchang'd for contentment and good nature and when see we the proud ambitious man reduced to the same level of mind with his humble neighbours Sins of this kind have too much of the Aethiopian's skin and the Leopard's spots easily to admit the laver of regeneration Accordingly we find the Angels who kept not their first station reserv'd in everlasting chains under darkness to the Judgment of the great day for sins of this incorrigible kind For suppose their sin pride and ambition malice or envy or what you will 't was certainly transacted in the mind without the intervention of corporal efficiency and deriv'd it's peculiar venom from the spirituality of its nature Mental sins then were the first and are still considered in themselves the most crying provocations SECT 4. Other Reasons why we should govern our Thoughts BESIDES what has been hitherto alledg'd on this behalf the consideration of God's all-seeing eye ought also to influence the conduct of our Thoughts they lie not indeed within the walk of humane justice are without the ken of humane inspection no eye can pry into the recesses of the heart but God sees and knows and reads their subtilest motions and darkest intrigues with greater perspicacity then we do men's outward words and actions For lo there is not a thought not the motion of the least fibre in our hearts but he knoweth it altogether knoweth it afar off at the distance of Eternity it self e'er we or our thoughts had any other being than in the Divine Idea For no thought can Job 42. 2. be witholden from him Hell and Prov. 15. 11. destruction are before him how much more then the hearts of the Children of Men And then how strongly are we obliged to keep good order there since they are under the eye of so intimate and accurate an Observer of their internal motions and subject to the inspection of so true a Judge of good discipline and so severe an Avenger of bad But I shall urge this consideration farther in it's proper place as a means to assist us in the ordering of our thoughts aright And therefore II. IN order to this end it would be â—onsidered that God bears a special regard to the obedience of our hearts and affections For tho bright and shining Examples of Vertue diffuse a lustre round about them promote the divine honour and induce men to glorifie the great Father of such burning Lights which is in Heaven yet nothing is so unexceptionable a demonstration of the power of Grace and the sincerity of our hearts as a conscientious care and management of those Thoughts that fly up and down in them for where such an obedience is yeilded to the divine commands as no eye can pry into but that which is ten thousand times brighter than the Sun in its Zenith it cannot possibly admit of the least intermixture or suspition of by-respect but must be tender'd God purely for his own Sake from a true spiritual principle of life and in a spiritual manner and then what sacrifice can possibly be more acceptable to our Maker than the immediate issues and emanations of our Souls when there is no Stander by no Witness of what passes betwixt God and our Souls in private no secular consideration that can possibly ingage us nor temporal rewards to induce nor temporal punishments to force us to the discharge of so spiritual and hidden a duty III. 'T IS a main point of Wisdom and Argument of good understanding to be able to order our Thoughts aright and the acquisition of that noble Character should spur us on to this discipline of our minds All the reasonable World will allow him to be a penson of a vast compass of understanding who by foreseeing and providing against the exigences of State by knowing how to compound temper and qualifie the different interests passions and perswasions of Men c. prudently administers a Government and if so no less will he deserve the Character who governs his Thoughts well for they are a Great people for number and as mutinous and disorderly as the most tumultuous rabble so that they who rule well in this sense too are worthy of double Honour IV. AND Lastly let the consideration of the noble and dignified Nature of our Thoughts induce us to an orderly management of them for they are beams of that Light which is inaccessible the immediate fruits and eldest Sons of that immortal Parent in us which is nearly allied to the Divinity it self and how then can we possibly be so insensible of our own high Character who were framed after the Image of the Immortal God and are designed to be made more ample partakers of his Nature as to lay out our time and our pains so busily as we do in the management of a Family acquireing an Estate and supporting and adorning a mouldring Carcase and yet totally disregard the menage of our thoughts which are the pride and glory of our Nature For wherein else but in this thinking reasoning Power do we differ from the inhabitants of our stable or our kennel And as this in general diserminates our Nature from theirs so I had almost said do's one Man as much differ from
sleep is taken away unless they cause some to fall So intent are Men's Thoughts so closely do they fasten upon these earthly sensual and many times Devilish concernments whilst they are presently weary and frisk off from any thing that is sacred and sober and serious NOW this wandring in Prayer and other holy duties is resolvable into several causes As I. INTO our complex'd constitution of Soul and Body Whilst our Souls are lodg'd in these pitiful tenements of Clay they cannot help being affected with the inconveniences of their Habitation They are confined to the use of Bodily Spirits in their most abstracted operations and every considerable disorder in the blood and Spirits does therefore of necessity produce a proportionable disorder in the Soul in thinking and being surrounded with such variety of objects and business whilst we live in this material World which through the intervention of our senses leave their Ideas in the Head behind them the eye of the mind can no more help looking upon them when they are jogg'd and thrown in its way than the eyes of our bodies can help seeing when they are open or our ears hearing the sounds that strike them All this is natural and necessary as the unavoidable result of the dependance of the Soul in its most spiritual operations upon the frame and contexture of our Bodies during their conjunction and we may as well think of ceasing to be what we are and of casting the Man in a new mould as of a total prevention of this infirmity of our Constitution And this being so we must expect to meet with it in our Prayers as well as in other business of our Lives t is in Heaven alone where the faculties of both Soul and Body shall be inlarged and refined and we shall have but one Object of our Thoughts God who shall be all in all that our Souls shall cleave inseparably to him without the least avocation All which may serve to qualify by the by the seruples and vexations incident to some tender minds who are apt perhaps to entertain too hard thoughts of themselves because they cannot so manage their Thoughts that they shall regularly attend upon Gods Service without breaks and chasms in them without falling off now and then and straying from their present business For 't is impossible in the very nature of things our Composition totally to prevent the first beginnings or sallies of the Mind towards wandring for the Spirits by whose intervention we perform these mental Operations will not bear so rigid a fixation all we can do in the case and that we must do is to keep a strict eye upon our Thoughts to drive away the Fowls that light upon our Sacrifice to endeavour continually to check and controul and stop them in their career to other objects and when at any time they have given us the slip to call them upon the first discovery home again to their business and regret our weakness and if we thus both bewail and labour to remedy those exursions of our Thoughts which we cannot totally hinder they are not our sin but infirmity which will never affect our main state II. DISTRACTING Thoughts in Prayer are very much owing to that natural aversion we observ'd in us to things spiritual and Divine for such imployment of our Thoughts being therefore a sort of preternatural force upon them the spring that bends them Heaven-ward will be apt to relax and give way to the contrary tendency of our minds downwards so that leaving those unwelcome objects they presently fall back again into the company of the old familiars of their thoughts III. OUR distractions proceed in a great measure from an over-active and ungovern'd imagination 't is the quick-silver part in our mettal that runs glibly up and down and shoots as it were in our minds like Meteors in the Air traversing our devotions with ten thousand frivolous and foolish conceits presenting us with those fine Schemes and Images of things riches honour or the like till the distracted wandring Man instead of his Maker worships all the while perhaps the Idol of his own and the Devils making But we have discours'd the extravagancies of this Faculty before IV. DISTRACTIONS in Prayer proceed frequently from an intemperate love of the World and the cares that attend its enjoyments which so often ingross our hearts that we no sooner set about holy duties than they justle the one thing needful out of our minds and make Mary's good part stand by and Luk. 10. 42 give way to Martha's concern for the World and the family 'T is certainly one of the most ridiculous and yet most general frailties incident to our corrupt nature to use this World as if neither we nor the fashion of it were to pass away which is just as if a Traveller with business of infinite importance on his Hand should loyter and take up with his Inn on the Road without ever farther pursuing the end of his journey And possibly most of the sins that are committed in the World are fairly resolvable into a too passionate fondness for it Ye cannot serve God and Mammon is a saying that carries a greater force of truth in it than possibly most Men are aware of For their principles of action are opposite their interests are opposite and they require a quite different frame of mind in their respective Votaries and we know who has told us no less truly than roundly that if any Man love the World the love of God is not in him for it ties down our apprehensions to things mean and trivial and base and stifles and chokes our desires of such as are spiritual and Divine it extinguishes all holy fervour of Spirit estranges from God and puts out that sacred flame of love for him which is the very life and Soul of our devotions to him it crowds into the Church and Closet with us and like the Sons of Zerviah is too hard for David so that many times with Demas we forsake the Lord in our Thoughts even whilst we pretend to do him homage having lov'd this present World whose thorns i. e. its cares and riches choak the seeds in our Saviours Luk. 8. 7. 14. estimate of all the good that is sown amongst them and therefore it is that when God required the male Children of the Jews thrice a year to attend upon his service at Jerusalem he promised that no Man should desire their Land when they Ex. 34. 24. should go up to appear before the Lord their God thrice in the year for the fears and jealousies that might otherwise have seiz'd them would have divided their hearts betwixt God and their families at home and so have blasted the fruits of so laborious and universal a journey and upon the same account it is that the Apostle advises single persons that were able to receive it to continue rather in that state in times of difficulty and distress that they might
more They understood little or nothing beyond the political Covenant the terms whereof chiefly influenc'd their obedience and so took up with such a political righteousness as consisted in the obedience of the civil Laws of the Jewish Common-weal hence it is that Trypho the Jew disputing with Justin Martyr says that the Gospel Precepts meaning those that command the obedience of the heart and affections seem'd to him incapable of observance and that Josephus reprehends Polybius the Historian for ascribing the death of Antiochus to sacriledge intended tho' not committed by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as long saith he as he did not actually execute his intentions he deserv'd no punishment and that this was the old received notion of obedience appears plainly enough from our Saviours correcting this misprision in the 5th of St. Mat. ye have heard saith he ver 21. that it was said by them of old time thou shalt not kill if a man did not actually murder another he was thought to have kept within the bounds of the eight Commandment as indeed he did as to the temporal penalty annex'd to the violation of it which was then principally regarded but our Lord tells them plainly Verse 22. that the guilt in this particular lies as deep as the very beginnings the first efforts and sallies of an angry mind towards a foolish quarrel that may end in blood in which sense St. John affirms that whosoever hateth his brother is a murderer is already so tho his sword be still unsheath'd and he has stab'd him only in effigie again says he to the same purpose at the 27th ver ye have heard that it was said by them of old time thou shalt not commit adultery if a man did but refrain from the actual embraces of a forbidden bed how keenly soever he debauch'd by the strength of an impure imagination yet he was for all that in their notion of obedience a chast and modest man still but our Saviour tells them a rape may be committed in the fancy and adultery by a wanton glance And that this Jewish notion of obedience is not yet altogether antiquated under Christianity seems but too evident from that trite proverbial saying amongst us that thoughts are free as if when men durst not let loose their hands or their tongues to work wickedness yet they might give their desires and imaginations their full swing and muse and wish and contrive and please themselves with the Invention and Images of those things which they think it not safe to put in execution whereas on the contrary the Laws of our Lord prescribe to our affections set bounds to our fancies regulate our desires direct our intentions govern our wishes strike at sin in embrio and check the first voluntary motions and tendencies of the mind to evil Voluntary I say because 't is hard to imagine that those motus primò primi as the Schools speak those first stirrings of Concupiscence which come not within the verge and compass of the Will should fall under the lash and censure of the Law a Souldier is not punished for having an enemy to encounter but for not doing his duty to repel his assaults if instead of watching and repressing his motions he rather entertains him then but not till then let the Law go upon him God will certainly punish no man for an imperfection that is not in his power to prevent and which he did not himself voluntarily contract will not call us to an account for being proper Subjects of the Operations of his Grace but for misusing it and will not require it at any mans hands that he has the Seeds of evil scatter'd in his composition but for suffering them to fructifie in the soil However it must still be own'd that as to all the irregular motions of the inner man that fall under the disposal of our Wills God hath concluded them all under sin that by the wicked man's forsaking his thoughts the numberless vain thoughts that fly up and down his mind he might the more abundantly pardon Is 55. v. 7. accordingly the same Prophet tells us of those that err Is 29. 24. in spirit Solomon of those that err in imagining evil Prov. 14. 22. and Micah denounces woe to the devisers 21. of iniquity Hence the same wise King of Israel tells us in one place that the thought of foolishness is sin Prov. 24. 9. Prov. 14. 22. Prov. 15. 26. in another place that they err who devise evil in a third that the thoughts of the wicked are an abomination to the Lord as his Father David had before observ'd of some that their inward parts were very wickedness Psal 5. 9. Psal 58. 2. and tells us of others that in their heart work wickedness hence again it is that St. Peter requires Simon Magus to repent of the thoughts of his Acts 8. 22. heart for what is the subject of our Repentance but our Sins that St. Paul requires us to bring into 2 Cor. 10. 4. captivity every thought to the obedience of Christ which supposes that of themselves they are naturally rebellious that our Saviour reprehends the Pharisees for thinking Matt. 9. 4. Matt. 15. 18 19. Matt. 5. evil and affirms of evil thoughts that they defile the man as well as when they shoot forth into the exterior actions of murder adultery c. The very intention and desire whereof he elsewhere equals with overt transgressions of the kind The reason of all is that God being the Father of the Spirits of all flesh and the Kingdom of his Son a spiritual Kingdom too 't is congruous both to the divine Nature and ours which is a stricture of his that his Laws bear sway in our spiritual part in our hearts and souls our wills and affections for would we have an infinitely glorious Spirit serv'd by dull flesh and blood only and not rather like himself in spirit and in truth with those prime productions those first born Sons of the immortal Nature in us Has God made us men and would we pay him but the spiritless homage of the animal part of us Has he implanted a noble and immortal principle of life and motion in us and shall it not share in our obedience to him and consequently in the guilt of the transgression of his Laws He is the natural Lord of both Soul and Body has bought them with a Price and therefore all the Reason in the World the Obedience we pay him should be commensurate to the extent of his Purchase so that if we have any just abhorrence of Sin in the true Latitude of the Divine construction of it we must govern our Thoughts as well as observe measures in our words and actions SECT 3. BUT I shall farther evince the obligations that lie upon us to order our Thoughts aright from such considerations as seem to enhance the guilt of mental sins above those of the outward Man For I. THO' it
occasion require But he must have a further and a fairer Mark at which he aims and directs them all A Man may make this or that harbour as occasion serves in his voyage but sure every motion he makes is in subserviency to gain some one determinate port of Traffick for otherwise as the one sails uncertainly and to very little purpose so the other thinks and lives but from hand to mouth as we say by breaks and by parcels without any dependance and coherence in Thought or Action he pursues no one Road of Life but takes into every by-path and his Thoughts like a wanton Spaniel in its range run after every accidental Game that comes in their way Est aliquid quò tendis in quod dirigis arcum An passim sequeris corvos testâque lutoque Securus quò pesferat atque ex tempore vivis IX ANOTHER sinful weakness of our Thoughts is seen in their being so much at the command of our passions as if you observe it they generally are for tho Thoughts are originally antecedent to our passions as a Man must first think before he can be affected with Joy grief anger c. Yet when these passions are once up they command the Thoughts that made them and imploy them wholly on those objects that raise and affect them So that look what affections bear the sway in a Man's heart that way his thoughts will take their course as for instance tho a man must first think before he can be angry yet when that Passion is once upit lays out for that time all the Thoughts of an unsanctified Heart upon the Injury Affront or Injustice done one and the means whereby we may effectually resent and revenge it So again when Love and Desire have taken possession of us be the Object what it will our minds are always musing on it Can a Maid forget her Ornaments or a Bride her Attire Sayes Jeremy the things they love and delight in No Our Thoughts are always present with their beloved Object run after it and into it and represent it to us with far more advantages than it really carries along with it And the like might be said of any other of our affections They discompose our minds confuse our Souls and like a too powerful Enemy breaking in upon us put the numerous Army of our Thoughts into disorder so that when the heat of the Battle is over a Man looks back upon the defeat with Sorrow and Regret and is at a vast expence of trouble to rally up his scatter'd good Thoughts again and to put them once more in a posture of defence against those intestine disturbers of his Quiet Now I say this is a signal weakness in our thoughts to be thus carried away by our passions at their Will and Pleasure for our thinking Power was given us amongst other Ends to regulate and prescribe to our passions and not our passions to them BUT since they were given us for good Ends and Purposes and we are not requir'd to eradicate but to govern them therefore the Apostle's rule is the proper Remedy in this Case viz. That we set our affections on things above not upon things that are upon the earth For our Thoughts will partake of the Qualities and Genius of our Affections if the one are Heavenly and Divine the other will on course be so too David speaking of the Blessed Man tells us Psal 1. ver 2. That his delight is in the Law of the Lord and then adds that in his Law doth he meditate day and night and in another place professing of himself that he loved the divine Law he affirms likewise that it was his meditation continnually Psal 119. 97. For Men naturally meditate on what they love and delight in and in Malachy the Fear of God and thinking upon his Name are Malach. 3. 16. joyned together X. THERE is another sinful Vanity of our Thoughts in making the concerns of other Men their Objects when they make Incursions into their Neighbours Affairs break down his Inclosures and impertinently ramble through all his concernments For such is the Curiosity or Malice or Envy or I know not well what to call it of some persons that they can entertain their Thoughts as they do their company too upon occasion much more agreeably with other Men's matters than their own and ev'n whilst they keep at Home incur the guilt of their Character whom St. Paul stiles busie Bodies Tatlers wandring in their Thoughts from House to House The Practice of those generally who in their own phrase have nothing to do as wanting Matter I conceive in themselves for their Thoughts to feed and exert upon NOW this imployment of our Thoughts is not onely silly and impertinent to any good purpose of Life but 't is criminal too in as much as every Man let him have as much secular business as he will yet has work enough upon his hands the improvement of his mind the government of his Passions and the salvation of his Soul to take up all his Thoughts all his time and leisure and therefore it must needs be Sin in a Man in neglect of his own proper business to let the precious sand of his Thoughts run out upon other Mens where they are not call'd and have nothing to do AND as it is a vanity of our Thoughts to gad so much abroad amongst our Neighbours affairs where they have no business so are they no less vain in this that when they stay at home and turn their Eyes inward they are apt to overlook the failings and imperfections of their Owners Every Man has his Fort and his Foible his strong and his weak part his seeing and his blind side and whilst the eyes of our minds view the one even the least Mote of Excellency in us with infinite Complacency and Satisfaction they commonly wink so hard at the other that they let Beams themselves escape their Observation For every one that doth evil hateth the Light of his own mind neither cometh to the Light least his Deeds Mat. 7. 8. should be reproved For self Love is ever ready to take care that a Man fall not out with himself Lastly ANOTHER leading imperfection of our Thoughts is observable in their Levity or want of fixation whereby we become as unstable as water and shall not excell The heart of the foolish is like a Cart Wheel saies the wise Son of Sirach and his Thoughts are like a rolling Axle-tree Glib and voluble in their Motions nothing so volatile and aery as they they stream and shoot in an instant from one corner of the Earth to another sore as high as Heaven and dive as deep as Hell curvet and caper over the whole Creation and as if that were too little for them flie beyond the limits of the Universe and the bounds of time to Eternity and Imaginary Spaces Like wanton Spaniels they set out with you and perhaps wait on you home
few Men are of that strong and athletick temper of Soul as to be able to bear the shocks of adversity but that it generally ruffles and discomposes their Thoughts and like the desperate pushes of an enemy breaks their ranks and puts them in disorder it would be therefore of excellent and common use for the management of our Thoughts in those exigences to be verst in the Theory of the Divine dispensations to bring our selves to a recumbency upon God and commit our cares to him who careth for us that we may thereby maintain an evenness of temper amidst the roughest emergencies and enjoy a calm of mind within amidst the loudest storms without XVI AGAIN since notwithstanding the immaterial and spiritual nature of the Soul it is capable of being wrought upon and affected by the body during their union for when once link'd and wedded together there ariseth a mutual sympathy betwixt the unequal couple and that thence doubtless proceed many foolish wandering and impure cogitations it would be advisable to tame the one by the macerations of the other to mortifie the flesh to keep our bodies under and not cram and indulge them till the Beast rides the Man till they grow too hard for our reason throw off its government and draw even it in too to second the motions and solicitations of the flesh For the flames of lust quench the spirit as the scorching Sun beams put out the gentler heat of the fire Foul weather in the lower Region sends up nought but filthy Streams and vapours The pure in Heart only shall see God here as well as hereafter and thence be furnished with just and elevated conceptions for he will not accept polluted Bread upon his Altar Nor will Mal. 1. 7. admit an unclean sacrifice If therefore we would be Masters of our own Thoughts we must first be Masters of our Appetites and not pamper and indulge our Carkasses but wisely avoiding all excesses of this kind must endeavour by a Substraction of unnecessary fuel from the Body to let the fire thereby kindled in our Thoughts go out XVII LASTLY it will highly conduce to the ordering of our Thoughts aright to live as much as possibly we can under this Apprehension that Almighty God is present with them see 's knows reads and scans their subtlest Motions and darkest Intrigues better than the Eyes and Ears of Men hear or see them in their fruits of Words and Actions For lo there is not a Thought in our Heart but he knoweth it altogether and afar off for I know their Imagination says God concerning his People which they go about Deut. 31. 21. even now before I have brought them into the land which I swear For He even He only knows all the Hearts of 1 Kings 8. 39. the Children of Men and as Job says Job 4â— 2. no Thought can be witholden from him Hell and Destruction are before him Prov. 15. 11. how much more then the Hearts of the Children of Men For shall not the Almighty Artificer who made the Heart know all the wheels the springs â—nd movements that are in it Go then and ascend up into Heaven in the Psalmist's Rethorick on this occasion make thy bed in Hell take the wings of the morning and dwell in the uttermost parts of the Sea go whither do what thou wilt there 's an Ear to over-hear thee an Eye to over-look thee and an invisible hand to transcribe and register the closest transactions of thy Mind We find the Royal David had such a continual lively Sense of this matter on Ps 139. him that he tells us when he awaked God was ever present with him occur'd immediately to his Mind as those objects generally do at our wakening which most of all engross our Thoughts And could we but learn to live under the same quick Apprehension would we walk less by Sense and more by Faith and look through at those things that lie within the Vail it would be a mighty use to us in the management of this hidden and unseen part of us For since our Sins in embrio at their first conception in the Soul are as loathsom in Gods Eyes as they are in their Birth and Production shameful in the eyes of Men Since the remarks of those who are of like Infirmities with our selves are powerful enough to perswade us to the regulation of our outward Behaviour and we should really be in confusion to have any grave sober Friend whose esteem we value and whose judgment we revere privy to all the foolish and unhallowed Thoughts of our Souls how much rather should the consideration of Gods all-seeing Eye lay a restraint upon our internal Follies For what absurdity is this to be ashamed of what passes in our Thoughts could Men pry into those recesses and yet to let God look on without the least Emotion What inadvertancy or Atheism rather is it to be ashamed or afraid of an overt act of wickedness least Men should find us out and yet at the same time riot in our Hearts and debauch in our Thoughts when God all the while stands by a Spectator and if he pleas'd himself a just Avenger of all such impious Transactions Since then God certainly knows all that passes in our Hearts sees and observes who comes in and who goes out is intimate to every unclean or otherwise sinful Thought to every unlawful Desire to every malicious and revengeful Wish to whatsoever in a word is transacted in that Cabinet Councel let us endeavour after such an habituated Thought of God as may mix him not in our actions onely but in all the movements of our Minds Let the consideration of his Presence ingage us to keep strict Discipline there to Order and Govern and Manage our Thoughts aright as what are all open and naked in his Sight for surely the Lord is with them tho perhaps we are not aware of it I shall shut up the whole with the excellent Collect of our Church relating to this Purpose ALMIGHTY GOD unto whom all Hearts be open all Desires known and from whom no Secrets are hid cleanse the Thoughts of our Hearts by the Inspiration of thy Holy Spirit that we may perfectly love thee and worthily magnifie thy Holy Name through Christ our Lord. Amen FINIS