first of these Leaving the World Consider The strange alteration that will then be in your Judgment and opinion concerning all the things of this world and the extream vanity and folly of them we then speaking like those Wisd 5.7 8. c. and fruitlesly wishing a few hours of that now eternally irrevocable time mispent in such vanities wherein to fast pray and reform our life past 4. The extream shortness and swift passage that will then seem of your life past and of all the worldly contents received therein for which consider that part of your life already past how short and how nothing worth it now seems unto you without any present or remaining fruit of them And that all the pains of virtuous living then also would have been past and seemed as short to your comfort and an eternal harvest of bliss for them to follow 5. The sudden parting at once that then must be without taking the least thing with you 1. Tim. 6.7 Psal 49.17 from all things even the most dearly affected by you in this life And every thing at that time with so much more grief forsaken by how much it was here more affected and more lively to resent this imagine the destraction and horror that would be to you in a present exile from your Country into some desolate Island 6. The great uncertainty or unworthiness of the inheritors of your goods and fortunes That great affliction of the wisest of men See Eccl. 2.18 19. Psal 49. Ps 39.6 And upon these well weighed consider the reasonableness of the Apostles deduction and proposal 1. Tim. 6.8 7. The leaving also behind of your own Body and beholding your self even before death stript first of all your beauty strength abilities perfections thereof and many times also of your reason and judgment And consider as the decays of it in sickness so the filthiness and loath someness thereof after death 8. Upon these consider the fruitfulness and loss in that day of all your labour spent on your body or on your worldly estates and fortunes except only what was done in relation to God's service This in order to the first you leaving the world 2. 9. In order to the second your going to a place of bliss or torment which so ever God's justice shall assign you Consider The eyes of the Soul opened by death as Stephen's were Act. 7.57 or the young mans 2. Kings 6.17 And all things appearing new unto it as the world or the Sun did to the man that was born blind Jo. 9. Or to one could he well observe it that is newly come forth of the womb and much contrary to what was formerly imagined so as things do to one awakned out of a long dream 10. A doom or Judgment upon the Soul immediate after death as appears by Luk. 16.22 23. comp 28. 1. Pet. 3. 19. 2. Cor. 5.8 Phil. 1.23 though not such as shall be after the day of judgment God's final judgment upon the Devil himself being deferred till that day Jude 6. much more of the damned men But yet supposing the Soul as senseless after death as the Body till the general day of doom yet that judgment also as if it were immediate because no interval of time is perceived by what is utterly sensless 11. The great uncertainty and doubt your Soul shall then be in what shall become of it because of your former not assuredly sufficient repentance reformation c. and perhaps opinion also that that repentance which you can then perform is too late Your hope being then mingled with much fear unless perhaps your life hath been singularly and extraordinarily holy 12. The eternally unchangable condition after that moment without any benefit of despairing repentance and everlasting tears 13. The attendance of good or evil Angels according to our life past by our bed-side to execute God's vengeance upon the ejected Soul See Luk. 12.20 they shall require 16.22 16.9 Matt. 24.31.40 14. That as Bodies at the resurrection so Souls of Saints are treated at their death since their Souls at death go to be with Christ Phil. 1.23 as Bodies at the Resurrection Therefore as their Bodies then shall be caught up in the Clouds into the air to meet the Lord c. 1. Thes 4.17 so are the Souls of Saints at death caught up and carried by Angels into heaven which are thought to be signified by those clouds and a throng of them to have had the appearance of a white or shining cloud See Act. 1.9 Matt. 17.5 Luk. 16.22 And if the Souls of Saints at death by good Angels are carried upwards in the like manner doubtless are the Souls of the wicked by evil Angels thrust down into the Eternal prison 15. The strict judgment that will then be made by God of our whole life even to every word and thought and that not only on Heathen or on Christians for enormous crimes who are judged already as it were Jo. 3.18 but on Believers for omitting deeds of Charity and mercy or the duties of their profession for the not right imploying of any Gifts or goods spiritual or temporal bestowed upon them Consider Matt. 12.36.37 Jude 14 15. Rom. 14.11 12. Phil. 12. comp 11. 1. Cor. 4.4 5. 1. Cor. 3.13 c. Job 31.14 Matt. 25.42 25.30 16. The fresh review that will be on your death-bed upon the approach of this account or if it be not then much more desperate our condition and immediately after our dissolution it will be so much more of all our sins especially those more considerable the suggestions of evil spirits helping the accusations of conscience when repentance is too late for the producing of despair Psal 50.21 Prov. 20.27 or which is worse hiding our sins from us or falsly securing the conscience when impenitent upon our Saviour's merits to the begetting of a vain presumption 17. The bitter remembrance that will then be of former pleasures not innocent and so much the more detestation and cursing of every thing now loved as we here took in it more delight 18. The impossibility of exercising in that time of sickness any reformation or acts of virtue contrary to our former sins except perhaps some deeds of Charity which yet is then less acceptable when we give what we longer cannot retain at the least unto our selves 19. The miserable condition of wicked men at that time beyond that of a beast that wholly perisheth And here imagine the terrors of Corah c. when they saw the earth ready to swallow them up 20. The pious resolutions of a better life if God would reprieve us that we would then make and the hearty wishes that all our time here had been spent otherwise 21. The exceeding great and comfortable remembrance of any one past good deed 22. After these things well weighed which will then certainly happen consider 1 The great uncertainty of the time and that death commonly comes very secretly as our Saviour hath very carefully
some Vocations and among these commonly of those more wealthy and less corporally laborious of those less necessary and ministring to pleasures and of those generally wherein the flesh and the world i. e sensuality gain or converse have more scope to tempt us For true wisdome doth discern those persons here in most peril as to their future i. e. eternal estate who are here most prospering e contra pitties the Wealthy's honor and ease envies the Poor's labour and contempt Digr 2. Of great caution to be used concerning Studies and all intellectual and speculative imployments and of their special hindrance of devotion more than other Vocations do if not discreetly used because in them those faculties are busily employed which in others are in part at least left vacant and free to attend upon God And because some of them by the near alliance they seem to have to devotion as when the Brain is imployed in the study of Divinity do seem priviledged hereby to intrench upon the times sequestred for it and to pass in our account instead of Prayer whenas yet the subtle speculations of the Intellect in these matters have little or no effect upon the Will or to the producing of those acts of love wherein consists the life of Prayer and whilst charitas adificat scientia inflat Lastly Because much imployment of the Brain is apt to molest us more with distractions and extravagations in our Devotions The Acceptableness of a Confident reliance on God's Providence for Necessaries 6. For all necessaries much relying on and trusting to God's Providence which though in the way of working many times to exercise Faith it is much disguised yet evidently appears in the effect to those who not only speak of it but try and also need it Extended to all men not only to Christians to Beasts Psal 104.21.27 36.6 Matt. 6.26 not only to men and nothing so small wherein it hath not a hand For men extended to hairs their number and colour matt 10.33 5.36 for Beasts to the life and death of a Sparrow to the cloathing of a Grass and the beauty of a Flower Matt. 10.19 6.29 30 Yet far more particularly as I may so say in its effects watching over the necessities of God's own servants as to whom this paterfamilias hath a nearer relation and that not only of their Body but of the Soul much more for the supplying in all honest and pious attempts its indigencies and any thing wanting either in the Will to effect or in the Vnderstanding to direct And of this providence every one according to his greater service may so much more presume Only provided that as Deus non deficit in necessariis so they should not expect that he should in this world to his children whose inheritance is in the next abundare in superfluis nor secondly That they should in any thing tempt his Providence by their duty viciously neglected which they are to perform still in obedience to his Precept though not in distrust to his Provision For all justice it is that he who provideth for the growth of a hair should suffer him who doth not labour to want what to eat 7. Retaining a resign'd indifferency in all things whether for increasing or also for conserving what you have 8. Not entertaining any long or great designments present or future Digr Of the danger and needlessness of Worldly Cares §. 20. 6. Of Meat and Drink 1. Avoiding full Dyet frequent Repasts Feasts c. especially strong drinks hurting the Brain and Vnderstanding heightning and disordering your Passions Eph. 5.18 therefore expresly forbidden by God to the Priest in the time of attendance on him Lev. 10.9 And all Christians are now in some manner God's Priests Rev. 5.10 But on the contrary in a spare Dyet and the disuse of strong drink the Passions become much more moderate all concupiscential loves and affections much abated the judgment much more clear serene and circumspect the thoughts more grave sober and serious our words fewer and better weighed the person more humble and tractable the heart more tender and melting and fitlier prepared for prayers sighings and tears the Motions of the Holy Spirit more vigorous and sooner hearkned to and its Consolations more frequent when the body and flesh with which it wageth a perpetual war Gal. 5.17 is rendred by a competent abstinence poor and low which also is seen in Beasts made tame gentle and manageable by nothing so soon as hunger and withdrawing their food 2. For the better preserving of Temperance refusing invitations and entertainments abroad not making them at home 3. Not long sitting at Meals sitting down later or rising from table sooner than others 4. Not eating between set Meals 5. Eating at your Meals alone 6. Eating a set proportion a divided portion when in company 7. Indifferent as to your dyet or chusing the meanest and forbearing delicacies which besides the mortification of your senses and appetite herein much conduceth to a necessary temperance we being less apt to exceed in that wherein we take less goust and pleasure Not making your meat or drink the subject of your Discourse or finding fault at that time with the ill Cookery of it things that savour of sensuality Often calling to mind the usual mean fare of our Lord and his Disciples Corn-ears Barley-bread Fish an Honey-comb Water Matt. 12.1 Jo. 6.9 Luk. 24.41 Jo. 21.9 Matt. 7.10 Jo. 4.7 and the all-satiating refection promised in heaven to those who mortify their flesh here and often saying with the Pharisee's Guest Blessed are they that shall eat bread in the Kingdome dome of God Luk. 14 15. Matt. 8.11 Matt. 26.29 And blessed are they that are called to the marriage-supper of the Lamb Rev. 19.9 And of your present perishing food God shall destroy both the Belly and the Meats Jo. 6.27 1. Cor. 6.13 8. Taking great care because then is greatest danger of your Conversation at and presently after meals by reason of the Flesh new armed as it were with provision for its fighting against the Spirit Concupiscence strengthned the Spirits refreshed and inclined to mirth and this to talkativeness and discourse the Brain less or more heated and so not making so perfect a judgment of things engaged in company by the same refreshment of the same Inclinations 9. Not being too solicitous of preserving your Health Knowing that upon this pretence usually the flesh obtains all her lusts and desires arms its self against the Spirit and we fearing to lose our health by withdrawing some necessaries do often hazard the losing it by excess and forego the benefit of the most profitable mortification that this life affords the taming of our flesh But indeed death being to all those who continue in God's service and their duty the beginning of their happiness and true life we ought in all things to have more regard to the bettering than the lengthning of our life here seeing that a long life is
humane reason §. 136. Meditation practised four ways 4. Prosecuting your meditation on these points both by the brain and the heart by cognoscitive and the affective faculties these four ways 1. Imagination 1. By using much your fancy or imagination and that in all parts of this exercise but especially in your preparation to it Imagining place time person and other circumstances such as may more work on your passions into which and amongst and before whom you shall suppose your self transposed during the time of your meditation See before Things by the operation of fancy represented as it were to sense making much more impression on you than intellectual In the same manner that things seen do than things related 1. For the help of this Imagination reducing things spiritual and things unknown tho far greater to things of sense and things experienced tho much less and no way comparable to the other Because things less yet known move us more than those incomparably greater unknown Digr Some examples of these for the help of weaker fancies and that some sensitive imaginations or other may be used in the most spiritual Meditations 2. Using imaginary senses i. e. proposing to your self such actions and motions to be seen such discourse heard by you your tasting touching embracing such things c. as you fancy most agreeable and proper to the subject you have in hand §. 137. 2. Reasoning 2. By using your memory and intellect in calling to mind and much weighing and pondering things well known and agitating them in your thoughts and seeking such reasons and considerations out of them which may any way incline your will to its duty and excite your affections to things divine §. 138. 3. Affections 3. 1. By using in and upon these the affective part of of your Soul 1. and indulging your passions whereby your spirit may as it were burst out and extend and stretch it self towards its Creator and the several ends of its creation and towards the renouncing of all things opposite in such acts as these according to the object humility fear shame sorrow indignation revenge confession aversation detestation contempt abjuration deprecation c Or admiration love desire beseeching joy election aspiration embracing promising imitation hope confidence praise thanksgiving resignation union tenderness pity compassion zeal tears c. 2. For these observing this general rule That whenever tho in the exercise of the understanding and reasoning any devout affections and motions of the heart infused doubtless by that good Spirit which our Saviour left to dwell in us arise you give place to and indulge them and not defer and throw them off till you have first finished your discoursings the end of which is only to excite them For though the affections are ordinarily more active after some time of Meditation and sometimes a many considerations may pass in great coldness without any awakning of them at all yet there is a time again when the very first stroke of our thoughts sets them on fire especially to those who have been often practised in this exercise §. 139. 4. Resolutions 4. After these lastly by making some good resolutions for the future For all Meditation whatever whether of our Saviour's Life and Death or any other mystery of our Salvation or Meditation of our Sins or of the four Novissima all is to be directed to some Reformation of our manners or advancement in Perfection always looking on ours as far distant from the top thereof And this discussion of our Conscience and resolutions for this are always to be joined with the other and the time of our Devotion to be as it were divided between both viz. such Contemplations and our Resolves Still rising from our Prayers as fully purposed to lead a new life much different from our former knowing that in the holiness and purity of this and cleanness from lesser or venial as well as mortal Sins chiefly lies our pleasing of God and procuring a greater measure of his Spirit 1. Here then first making a Resolution concerning some particular duty or fault for the future or at least for the day ensuing to be done or forborn Purposing also the means how you may better effect these your purposes having considered before hand the occasions of the day and what hinderances of them may happen and what furtherances may be used 2. A second Resolution concerning your not abandoning your self if you chance in that time to fall into or commit any act of that thing resolved against to continue in it but an endeavouring through the help of God's grace immediately and without delay to rise again and set on foot your former purpose c. 3. Briefly desiring God to strengthen you in these resolutions through the mediation and intercessions of Christ for you in this business 5. After your meditation ended briefly recollecting and repeating in your mind or also writing the things wherein you were most affected to make rather use of them another time 6. Changing the subject of your meditation after having some several times practised it to avoid taedium and to acquire new benefit from others §. 140. Subjects of Meditation 7. Subjects of these Meditations may be any of those Considerations set down in the beginning of these Papers as likewise some exemplary Histories 1. The most useful of those Considerations are these The CONSIDERATIONS of Our selves that pray our vileness and defects God to whom we pray His infinite greatness and perfections Our Sins and small service Gods benefits particular and comparative with others and our great obligations The several offices and benefits of Christ towards us The several offices and benefits of the Holy Spirit towards us God's Threats and Hell God's Promises and Heaven The vanity and perishing of things present and death which exercise may profitably be performed in the particular meditation of the Death of some Acquaintance Eternity of things future Such Meditations as these serve to beget much humility in us These to beget a great love of God in us Digr Some points or heads for Meditation on each of these only named not discoursed on 2. The most useful amongst Historical Meditations are these §. 141. The Meditation of 1. Our Saviour's Life Passion Resurrection and Glory 1. The two first producing Admiration Praise Thanksgiving and Compassion zeal of Imitation In doing all good suffering patiently all evil mortifying our selves to the flesh and the world And all these to become conformable to this our great Lord. The last encouraging and strengthning our hope confidence c. 2. In these Meditations always considering our Saviour in doing and suffering such things severally both as God and as man See p. 147. n. 3. 3. Meditating of all our Saviour's actions and sufferings to move you to more passion as done and undergone for you alone and as if your single sins had caused all that his sorrow and pain and that he first exactly knowing and considering them all
pag. 107. 1 Concerning Good and Evil Ibid. 2. Concerning Truth and Error § 45. p. 114. 5. Industry and a Vocation § 58. p. 127. 6. Contentedness and Indifferency § 60. p. 132. 2. Towards your Neighbour Civil § 62. p. 136. 1. Justice Ibid. 1. Doing no Wrong Ibid. 2. Doing all Right § 63. p. 136. 2. Mercy § 66. p. 137. 1. Doing no Hurt Ibid. 2. Doing all Good § 67. p. 140. Of Alms and Deeds of Charity § 68. p. 140. A Catalogue of the many several ways of shewing Charity p. 144. 1. To the Soul § 71. Ibid. 2. To the Body § 72. p. 146. 3. To the Estate of our Neighbour p. 148. Several sorts of Charities more Vniversal p. 148. 3. Toward God Religious § 75. p. 152. 1. Loving him Ibid. 2. Believing and hoping in him § 76. p. 154. 3. Worshipping him § 77. p. 155. 1. With Prayer and in this Ibid. 1. For our Selves with 1. Confession Ibid. 2. Thanksgiving § 78. p. 156. 3. Petition § 79. p. 156. 4. Praise § 80. p. 157. 5. Resignation § 81. p. 158. 2. For others with Intercession § 82. p. Ibid. Benefits of Prayer § 84. p. 159. 1. The great power of Prayer with God And the Conditions to make it effectual § 85. p. Ibid. 2. The Benefit of the exercise of Prayer upon our selves § 89. p. 164. IV. Counsels and Directions concerning several Religious Exercises P. 165 1. Concerning Prayer and in this Conc. § 90. p. 165. 1. Preparatives to Prayer Ibid. 2. Corporal reverence in Prayer p. 166. 3. Guard of the Eyes § 92. p. 167. 4. Encitement of a suitable Passion § 93. p. Ibid. 5. Imagination of God's Presence § 94. p. 168. 6. Recollection of mind and senses in Prayer § 95. p. 170. 7. Heightning and enlargement of the affections § 96. p. 171. 8. Imaginary place of address § 113. p. 186. 9. Frequency of Prayer § 118. p. 189. 10. Ejaculations in the intervals of Prayer § 119. p. 191. 11. Recitation of Psalms § 120. p. Ibid. 12. Length of Prayer § 121. p. 192. 13. Repetitions § 124. p. 194. 14. Importunity in Prayer § 125. p. 195. 15. Liberty of Expression in Prayer § 126. p. Ibid. 16. Ways of enlarging Prayer § 127. p. 196. 17. Particularizing in Prayer § 128. p. 199. 18. Colloquies to be used in Prayer § 129. p. 200. 19. Scripture-Expressions § 130. p. 201. 20. Advantages to Prayer from § 131. p. Ibid. 1. Publick Assemblies and Communion of Saints Ib. 2. Holy Places § 132. p. 202. 3. Holy times § 133. p. 203. 4. Holy Persons § 134. p. 204. 2. Concerning Meditation § 135. p. 205. Meditation practised four ways By § 136. p. Ibid. 1. Imagination Ibid. 2. Reasoning § 137. p. 206. 3. Affections § 138. p. Ibid. 4. Resolutions § 139. p. 207. Several Subjects of Meditation § 141 p. 208. 3. Concerning Examination of Conscience § 142. p. 211. 4. Conc. Reading the Scriptures and pious Books § 143. p. 212. 5. Concerning using of pious Discourse and Company § 144. p. 215. 6. With the Celebration of the Eucharist § 145. p. 215. The necessary duty and great benefit thereof § 146. p. 216. As being 1. The most effectual intercession to God made on earth Ib. 2. The Seal of the new Covenant and the Christians perpetual Sacrifice § 147. p. Ibid. Sacrifice 1. Propitiatory § 148. p. Ibid. 2. Impetratory § 149. p. 217. 3. Federal § 150. p. 217. 4. Eucharistical § 151. p. 218. 5. The Christians Passover § 152. p. 219. 6. A duty of Homage for the use of God's Creatures § 153. p. Ibid. 7. The Symbol of our Resurrection and Immortality § 154. p. 220. 8. The Symbol of our Christianity § 155. p. Ibid. 3. The danger and loss in neglecting the frequent use of these Holy Mysteries § 156. p. 221. 4. The danger of using them unworthily and without due preparation § 157. p. 222. 2. Passive Suffering Evil § 158. p. 223. 1. Christian Patience Ibid. Advices concerning behaviour before and in Sickness § 159. p. 225. 2. Christian Fortitude § 161. p. 227. Considerations conc the Good of Evils § 164. p. 230. Certain HEADS on Seven Principal Subjects of MEDITATION 1. On Sin § 167. p. 232. 2. On Sickness Death and the day of Judgment § 168. p. 233. 3. On the Extreme and Eternal Torments of Hell § 170. p. 244. 4. On the unspeakable Joys of Heaven § 171. p. 245. 5. On the Benefits to man in General and our selves in particular of God the Father § 172. p. 255. 6. On the several Offices and Benefits to mankind of Jesus Christ our Lord § 175. p. 259. 1. Law-giver and Apostle Ibid. 2. Exemplar § 176. p. Ibid. 3. Mediator § 177. p. Ibid. 4. Sacrifice § 178. p. 260. 5. Redeemer § 179. p. Ibid. 6. Second Adam § 180. p. 261. 7. High-Priest and Intercessor § 182. p. 262. 8. King § 183. p. 263. 9. All these to all Ages § 184. p. 264. 7. On the several Offices and Benefits to mankind of the Holy Spirit § 184. p. 265. 8. The love and power of the Father and the Son § 185. p. 265. 9. The Spirit of Promise § 186. p. Ibid. 10. The Spirit of Regeneration § 187. p. 266. 11. The Spirit of Illumination § 188. p. 267. 12. The Spirit of Love § 189. p. 268. Toward God Ibid. Toward our Brethren § 190. p. 268. 13. The Spirit of Corporal Purity and Mortification § 191. p. 268. 14. THe Internal Intercessor and Advocate § 192. p. 269. 15. Internal Comforter § 193. p. Ibid. 16. The Spirit of Obsignation and Vnction § 194. p. 270. 17. The Spirit of Miracles and wonderful Works § 195. p. Ibid. 18. The Internal Seed of Immortality § 196. p. 270. LITANIES 1. To the Sacred Trinity p. 273 2. To God the Father p. 277. 3. To God the Son p. 280. 4. To God the Holy Spirit p. 285. 5. Of the Blessed Eucharist p. 292. 6. Of the Life and Death of our Saviour Jesus Christ p. 300. 7. Of the Blessed Virgin p. 307. 8. Of the Holy Angels p. 311. 9. Of all Saints p. 317. 10. Of Penitents p. 324. 11. For the Sick and those that are Dying p. 333. 12. For the Dead p. 340. 13. Of Christian Virtues p. 344. DOXOLOGIES A Doxology to the Blessed Trinity p. 353. A Doxology concerning the Ways of God's Providence p. 355. CONSIDERATIONS Exciting to HOLY LIVING 1 Concerning our present and future Condition I. Concerning our present and future Condition Consider 1. OUR future Condition immutable and eternal 2. Our present very short in nature by casualties yet shorter Hoc modicum longum nobis videtur quoniam adhuc agitur cum finitum fuerit tunc sentiemus quam modicum fuerit 3. Death ordinarily seizing us at such a time when less than at other expected Luk. 12.38 39 40. Matt. 25.5 24.50.44 Rev. 3.3 Eccl. 9.12 Luk. 21.35 1 Thes 5.2 3. Luk. 17.26.28 Jam. 4.13 14. And the
expression relates 1. Cor. 7.34 The Virgin careth that she may be holy both in Body and in Spirit And for this reason it seems to be that we find abstinence from the acts of if I may so call it lawful Lust advised for the better performance of holy Duties or in times of Humiliation c. even to those who are in the State of Marriage as doubtless conjugal Chastity also hath many degrees in it and in some men is far more pure than in others and the permissions of Matrimonial Priviledges are very easily transgressed See Exod. 19.15 before the descent of the Lord upon Mount Sinai the people commanded three days sanctification and not coming at their wives 1. Sam. 21.4 Women kept from the young men for about three days and the vessels of the young men holy i.e. from their wives See Zechar. 7.3 in times of more earnest Addresses to God this separation from Carnality continued Neither is this only Old-Testament-Ceremonial-Holiness But see 1. Cor. 7.5 a place parallel to these Defraud ye not one another except it be with consent for a time that you may give your selves to Fasting and Prayer where it may be noted that as Fasting hath no good correspondence with the acts of the conjugal bed sine Cerere c. so these acts also are as prejudicial to Fasting and its Companions And suitable to these Scriptures were the Decrees of the ancient Church Diebus orationis jejuniorum preparationis ad Eucharistiam a conjuge abstinendum And this because carnal pleasures are some way or other always enemies to Spiritual Exercises either proceeding to excess and so rendring us faulty or too much either heightning or also debilitating our temper and so making us undisposed or dividing and diverting some portion of that love and of those intentions to things inferior which are always all incomparably best spent upon and consecrated to God the supreme Good Again we find that after one Marriage the abstaining from a second is both commended see Luk. 2.36 and to some persons to wit those entertained in the pious or holy services of God or of the Church enjoined As appears in the Widows of the Church 1. Tim. 5.9 of whom it is there required That such Widow have been the wife of one man Which words being capable of several senses either that she have not had two husbands at once or not two successively again not two successively either by a Divorce from the former or upon the Death of the former Seeing that no Woman might have two Husbands at one time nor any Woman at all was allowed remarrying upon Divorce See 1. Cor. 7.11 It follows that the Apostles Widow must be understood to be such as had not had a second Husband after the first dead For this Injunction seems to have something singular in it the same caution being given no where to any but only to Church-Officers and Servants And the Apostle seems here rather to require something of extraordinary example and goodness above others in such as were thus to be devoted to the Churches Service and maintained by her Charity than only to caution that they should not be of the most wicked among Christians Which is further confirmed by St. Paul's displeasure against against those Church Widows that re-married ver 11. And if this Interpretation be admitted for the Widows so ought it to be upon the like expression a Husband of one Wife for the Bishops of the Church 1. Tim. 3.2 And for the Deacons 1. Tim. 3.12 2. Consider the great advantages spiritual and secular of a single life and forbearance of Marriage to those who can live continently for Prayer and Fasting and all other service of God without distraction and so for gaining the Kingdome of Heaven Matt. 19.12 For works of Charity to our Neighbour For avoiding Covetousness worldly Cares and Impediments and this in all not only in afflicted times For enjoying our Liberty 1. Cor. 7.4 which when we can have it we are rather to use it 1. Cor. 7.21 See for these 1. Cor. 7. Ver. 5. That you may give your selves to Fasting and Prayer vers 28. Such the married shall have trouble in the flesh I spare you vers 35. I would have you without carefulness He that is unmarried careth for the things of the Lord how he may please the Lord But he that is married careth for the things of the World how he may please his Wife and is divided as the Vulgar hath it The Virgin careth for the things of the Lord that she may be Holy both in Body and Spirit but She that is married careth for the things of the World how she may please her Husband Vers 35. This I speak for your own profit That you may attend upon the Lord without distraction Vers 38. Who giveth her not in Marriage doth better See Matt. 19.12 There be who have made themselves Eunuches for the Kingdome of Heaven's sake He who is able to receive it let him receive it See Luk. 14.20 1. Tim. 5.4 5 6.11.12 3. Consider its higher reward in the next life For tho Celibacy as it occasions other fruits of Righteousness hath no preeminence before this in Wedlock if a married condition also produceth the same Yet as in it self it is a stronger resistance of the lustings of the Flesh and a greater subduer of that natural Concupiscence which all have less or more whose importunities it heroically repelleth whilst the married only lawfully satisfies them thus it seems worthy of and so to have promised to it an higher Reward and Crown in the world to come and is one of the most eminent of all the Vertues as not moderating but subduing the most violent of Passions And those who grant in the Kingdome of Heaven several degrees of Glory proportioned to those here of Sanctity must give the highest to Virgins because if supposed only equal with the rest in all other Graces they are granted in one to be Superior 4. Consider I say not the actual possession always but the attainableness of this Grace of Continency by all using the means i e. much Prayer and Meditation Temperance constant Business remoteness from Temptations c. Proijce te in Illum Deum non se subtrahet ut cadas said St. Aust to himself about leaving his Incontinency Confes 8. l. 11. c. Where by the Grace of Continency I mean not a power of being freed from all Concupiscence and from the first motions of Lust for so none at all have this power but for a power to suppress these first motions and quench these lesser sparks before they break out into a flame i. e. either into 1 Fornication therefore 1. Cor. 7. ver 2. Marriage is opposed to Fornication as it is Ver. 9. to burning or into 2 Vncleanness which Uncleanness distinct from Fornication is no small Guilt but every where marcheth along with it as its fellow in the Catalogue of those Sins that exclude us from
have from God the power to contain as the Divorced the one party when the other is debilitated yet do not or with some difficulty yea more perhaps than the never married have because these have been otherwise accustomed and not without temptations to the contrary do contain it seems that none can gather neither the Delinquent nor others from not containing or from some difficulty therein that he hath not power from God to contain unless also he use means nor in using the means can he certainly know it yet unless certain that he hath used all the means and in that manner these as he ought Hence none can say that any of those who vowing Chastity proved afterward incontinent had not power to contain Or if he perceiveth that as yet he hath not the power yet knows he not whether for the future he may not receive it as many do that of debauched yet without Marriage at length become chast Therefore can none gather from an Act of Vncleanness or Fornication committed by him that he cannot have the Gift of Continency for the future Or that absolutely from one such experience of himself he is obliged to marry But it remains still true concerning him as well as others that as it is melius nubere quam uri so it is melius Continere quam nubere If then at length he shall seriously attempt to quench such Burning with Prayers Solitude Fasting c. the prime and more noble rather than by Wedlock the second and much inferior remedy I have dilated the more on this Virtue to shew the many advantages Spiritual and Temporal that are attained by it and that none using the means are excluded from it § 18. 4. Of Loves and Affections to earthly Things 1. Avoiding and that in their first growth sensual Loves or Enamour'dness of any Earthly Person or Thing Avoiding the contraction of particular Friendships amongst your usual Associates extraordinary Familiarities zealous addiction to Parties nothing being so opposite to the Loves we are obliged to viz. to the love of God toto corde totis viribus and again to a general love and charity to all God's Creatures for his sake as these Monopolies of our Love and this inordinate concupiscential affection settled on some particular when it is grown to some excess Of which love the greater share any one hath the less have all the rest and so much as is given to the Creature that is not secondary and meerly for God so much is taken from the Creator Besides that this is the Master-passion and none grows to such an immense unruly Bulk as it Whether it be good or bad its bands are very strong strong as death saith the Spouse in the Canticles death that lets none escape and it imploys all our faculties that way whither it tends and so is most pernicious to us when not rightly placed No other thing so powerfully inducing us to transgress our necessary duty to God or Man and so much unmanning us and robbing us of our liberty 2. Weaning your self by degrees from all worldly Consolations the readiest way to attain Spiritual i. e. Consolations greater longer §. 19. 5. Of secular Imployments 1. Quitting and dismissing as much as you can worldly cares and much temporal Affairs The secular cares of most men being undertaken not for want of necessarie◠for the present for them or theirs but for provision of necessaries for the future a thing to which our Lord saw our Infirmity very liable and forbad it Matt. 6.32 33 34. Matt. 13.7.22 Luk. 12.20 Jam. 4.13 14. And such cares proceeding partly from some distrust of the divine Providence cured by casting our selves upon it and so experiencing the goodness thereof partly from the overvaluing the good things of this world and not well apprehending the felicities and contents of a low condition cured by much practice of devotion which affords solaces that much transcend mundane delights When worldly cares of necessary provisions are dismissed yet much temporal affairs by reason of much-customed Trading or Offices of great charge or apprehended Obligations of Charity to our Neighbour c. still molest us and are commonly the last snare of this world wherewith a man of good Intentions is catched whilst by this serving God in our Vocation we neglect to serve him in Prayer which frequentation of Prayer is an employment more spiritual and to which men have much reluctance at the first till more accustomed to it and by doing some good as we apprehend necessary to our Neighbour we omit the while a good more necessary to our selves I mean the Converse with God in our Devotions yet without which we can no way endure long in the performance of any other service of him so as we ought and without incurring many faults and failings and we are but like those who are so eager on their work as that they will not take their necessary sustinence for doing it or like those that set up Trading without a Stock Of several things therefore that present themselves under the appearance of doing good that which is to be preferred especially by those who are not yet arrived to much perfection is doing good to our selves and that first in Spirituals and this first by frequent and long converse with God in Prayer for a short time of Prayer doth not obtain or produce many beneficial effects and solaces thereof which are enjoyed from a large time spent therein especially by those not yet arrived to any great habit of Piety and this Prayer requires solitude and coadmits not so much other imployment as many charge themselves with requires also recollection and freedome from those distractions in performing it which much business usually interjects 2. Ridding your self of or dispatching with all speed such occurring secular affairs as cause some extraordinary anxiety a great impediment in Prayer And for the same reason declining such secular imployments as much transcend your ordinary ability 3. Dividing the day and allotting a set portion thereof for your temporal Affairs not easily to be enlarged or the hours thereof changed 4 Devolving though perhaps with some loss of gain some part of your business upon another and well observing Whether it be not any cogent necessity but Covetousness Ambition or some other inordinate Lust that o're-imploys you Whether another may not do what we better or as well or sufficiently or whether inconsiderable that such things be done at all and whether my ingrossing much work whilst it deprives me of necessary leisure doth not deprive my Neighbor of necessary imployment 5. Chusing in order to God's better service when it is in our power rather such a vocation or imployment as is less tempting to sin as some be much less than others or is less mingling with and engaging us in Company and the world See 1. Cor. 7.21 less full of business less difficult in its work a less hindrance to Solitude Digr 1. Of the great danger of
by most no otherwise to be wished but as they presume that it may be better than the present And that we have but little reason to presume of this if to to make it longer we omit some of the chiefest means to make it better For such abstinences therefore as we do suspect may some way impair health the best way is to guide our selves by experience rather than by our own or others prognostications and fears and with some courage at first to make trial of such hard-ships and since health is not destroyed in a moment to continue them so long till nature complains and that not if at the very first there appear some reluctance but if after some reasonable time of tryal she sinketh under them of which nature will mind us soon enough when she cannot support our rigors and which do what we can against her will even force so much supply from us as is necessary for her preservation And if in such good purposes in subduing our flesh we should make some oversight yet is it no further accountable for than it is discernable and then it is soon enough to change our custome specially if disallowed by those whose judgment in this matter we have reason to yeild to or also are obliged to obey in a due submission to which their Injunctions instead of our Flesh we are to mortify which is a harder thing our Will 10. Keeping a perpetual guard and watch upon your self more for this vertue of Temperance than any other the mischiefes of which transgressed are so many and yet the occasions thereof by reason of our Bodies necessary daily repairs returning daily nor can we quite cut off and dismiss them as we can do in most other temptations to Sin which the Holy Father St. Austine in his Confessions observed and complained of long ago I therefore saith He placed among the same temptations am striving every day against this concupiscence in eating and in drinking For 't is no such thing which I can resolve to cut off at once and touch no more as I could do concerning other things Therefore are the reins of the Throat to be held with a moderate hand between relaxation and restraint And who is he O Lord who is not sometimes transported beyond the lists of necessity Whoever he be a great one he is let him magnify thy Name Nor Secondly In the use of them to which we are frequently necessitated can we perfectly discern in our dyet the true limits of too little enough and too much which thing caused a second Complaint of the same pious Father Many times it becomes uncertain saith He whether it is the necessary care of my Body that requires such a supply or the voluptuous deceit of my lust that procures such a maintenance from me and the unhappy Soul grows glad in such an uncertainty and thence prepares the protection of an excuse rejoicing that it appears not what is an exact proportion for the welfare of the Body that under the cloak of health it may cover the matter of delight Nor is there any way of receiving these cures of our wants without a tempting pleasure joined with it The Father's third Observation and trouble For Whilst I am passing from the trouble of emptiness to the rest of fulness my Concupiscence layeth a snare for me For this passage it self is a pleasure nor is there any other way to pass to it but this to which necessity forceth me And thus whereas health only is the true cause of eating and drinking yet there accompanies it as its hand-maid a perilous jucundity and goust which most what endeavors also to step before it that for the Pleasures sake I should do what I pretend or also desire to do only for Health's sake Nor are both of these content with the same allowance That which is sufficient for health being too little for delight Digr 1. Of the great Benefit from constant spare-diet Fasting c and much practised by Holy Men for the many advantages received by it There never wanting an occasion thereof whilst the Flesh any way rebelleth against the Spirit i.e. whilst we live By which also is gained a considerable time whilst others are thus diverted for solitude reading and prayer whilst otherwise as much time also after our meat vacant from other imployments is required for digestion of our food as for receiving it To say nothing here of some part of God's provision by Fasting spared for those who perhaps more need it Digr 2. Of God's Providence for our health and sustaining the Body as he pleaseth with the same power he made it upon any oversight our zeal to his better service may unwittingly make therein Where Of the Happiness of Old Age. Digr 3. Of the happiness of long life and old age which is ordinarily the effect of temperance It s happiness I say if it be guided by reason and make use of those helps conducing to Salvation which God hath abundantly afforded it For our first days are days in comparison of our last as it were of no account full of ignorance and unexperience cosened with toys and false shews divided between folly and sin we in it with our first Father trying good and evil to our ruine But the person who hath through these fallacies attained to old age is in his last days by the long tract of time and a different truer survey of things long perused by the certainly known approach of our death and suddain departure hence invited and if true reason be followed inclined to be prudent penitent patient easily contemning and slighting what others as yet admire and not desiring what he doth or doth not possess devout and much taken up with the nobler thoughts of Eternity Again is By reason of the decays of nature and of concupiscence of the senses and appetite when God seems as it were to have drawn the Curtain between us and temptation and shut out all those enticements to offend him with which our youth is molested freed from the sins of the flesh and sensuality Is by reason of the many cheats and deceits of the world experienced by him the transitoriness of its pleasures mutability of friendships hazards and frequent cadencies from wealth and honors is I say taken no more with its flatteries and waineth himself from it as not being indeed what once it made shew of And by reason of its eyes now turned from him another way and despising his autumn and its former court-ships withdrawn from him is necessitated to more recollection and solitude and dwelling at home Is again By reason of death and his departure from hence naked and stript of all most certainly at hand disswaded from Covetousness and hoarding any more of the world's goods and invited to all works of bounty and charity and dispersing of his substance so that in reason a covetous old man should be a Monster and By reason also of his approaching passage to Eternity
2. A right ordering of our Judgment concerning Truth and Error 1. Judging of the truth of Doctrines as you see they tend to godliness 1. Tim. 6.3 Tit. 1.1 and as they are more fitted for bringing forth in us the fruits of good works For by their fruits are true and false doctrines certainly known Matt. 7.16.20 holiness and truth vice and error being consectaries one of another §. 46. 2. Taking heed of those doctrines which weaken the practice of Piety c. To name you some of them such as these seem to be If any Should teach you That to abstain from any thing which it is lawful by God's word to enjoy is fruitless will-worship Superstition Should assure you of an equal facility of attaining heaven in all conditions of life not noting to you the great lets and temptations that are in some beyond others as in honors riches marriage c. to excite your choice of the Better or your vigilance in the other Should disallow or discourage Vows and other prefortifications against those things which have been former occasions of sinning and the abstaining where-from is in our Power Should speak against frequent hours of prayer in the day frequent days of solemn worship in the year frequent celebrations of the Eucharist frequent Confession and Communion frequent fasting days and macerations of the Body c. Should remit unto you the reins of your obedience to the authority of the Church requiring it only to her when she commands that which you in your own judgment weighing her reasons do think just and right to be believed or practised Should disallow confession of your sins to the Priest Should affirm that confession to God or the Priest is sufficient for remission of Sin without reformation of life and quitting Sin Or that an internal sorrow of the Soul for them is only required and any further external and corporal penances humiliations or punishing your self for them useless Or teach that these penances and mortifications are necessary only when they are imposed to satisfy the scandal given the Church but no way to appease the wrath of God Or that your sins are remitted by mony alms Ecclesiastical indulgences or Absolutions when these are not preceded by a true Contrition Should teach you that all sins without any distinction amongst them are equally effecting your damnation and either that All or that None put you out of the Grace and favour of God and that several degrees of Penitence are not necessary according to the quality of your offence Should teach you that good works are not necessary to Salvation and that the promises of reward are made only to faith or necessary not from a strict obligation of every regenerate man to do them having time for it but only out of gratitude or as fruits that necessarily spring out of a true faith Should so extol Faith in our Saviour's merits i.e. in his good works as to make supervacuous inherent Righteousness Or faith in our Saviour's satisfaction i.e. in his sufferings as to void all our self-afflictions mortifications and conformity unto his death Should teach your inability though in the state of Grace to observe all God's Commandments and to please him in your works and to fulfil his law as to the forbearance of all greater sins and offences against any part thereof Should hold no degrees of perfection in our obedience nor any latitude of goodness above that of not being in fault making none better than him that only keeps from sinning or him whoever is not the most good to be amongst offenders and one falling short of the highest degree of any virtue as of Prayer Charity c. in this to be guilty of sin to the taking away of all confidence in God for any good or acceptable work done by us and emulation of being perfect and pre-eminence of those who are Saints Should teach the heavenly reward to be to all persons equal so that who is more holy than the rest that enter-in thither Suppose St. Paul than the Publican doth in the overplus of his mortifications c serve God for nought Should extol Predestination Election Grace certainty of Salvation c. i. e. the mercies of God so far as to remit and discourage all Man's endeavours Should deny the continuance of God's miraculous works now as they have been in former times to Holy mens Prayers to the great weakning of Prayer and Faith and of the making use of the intercessions of Saints and of holy men for us Should labour more to instruct you in what sense and quatenus such and such Christian virtues are not to be practised than in what they are whereby you become more inclined to the omission than inflamed to the practice of them As That Confession of sins to the Priest is not to be used if not necessary jure divino or because all our sins cannot be recounted or remembred Not almes not penances that is as self-sufficient satisfactions to God's justice for your sins Not good works that is as thinking to merit heaven by them abstracting from our Lord's Not set times of Prayer of Fasting that is as of divine command or essential parts of God's Worship No Addresses to Saints or Holy-men of God for their Prayers and Intercessions to God for us lawful i. e. with such a belief and intention as if the Divine Majesty did not immediately hear or receive our own Prayers or as if our Lord's Intercessions and Mediation for us were defective or unsufficient without them Should teach you that voluntary poverty or selling our Goods to give them to the Poor Celibacy preaching without charges remitting just Law-suits and not requiring by constraint satisfaction for damages not wearing of gold costly apparel c. 1. Pet. 3.3 are no general Advices and Counsels to all save only in preparatione animi to do them in some time of great exigence as in persecution c. but are particular precepts and so obligatory to some only we know not whom in some particular cases we know not when I say Taking heed and having great jealousy of the truth of such doctrines which you experimentally find do weaken the practice of Piety as several of these doctrines fore-mentioned seem to do §. 47. 3. Considering Doctors Religions Sects according to the less or more liberty or severity of their doctrines remissness or strictness of their discipline the more or less practice of mortifications and devotions in them for the severest Religion is the best and the most Spiritual consolations and the surest way of Salvation are in it According to their erring more in speculative points or more in practicals for the Error in practicals is much more dangerous Since a small measure of knowledge is exacted of Christians but much of duty Again According to the more works and Monuments of Piety and Charity which you find to abound in either For there surely is the greatest love of God and love is never without light
freed from cares and attent to their Devotions why may it not be enlarged to others besides these Younger I mean such as shall contribute the value of their charges without damaging the Foundation Which also may occasion to the wealthy a pious distribution of what they have superfluous Always provided that besides the practice of their Devotions they have some imployment for spending their time profitably for themselves or others and be observant of the laws of the place and the Injunctions of their Governours there in whose power it may be to eject the disorderly 4. Erecting Hospitals for the sick Or among these for the Incurable For the decrepit lame blind For the distracted For poor children orphans or abandoned or not maintainable by their poor Parents These to be taught to write and read and their Catechisme and afterward to be bound apprentices Or those of better parts and more capable of learning to be maintained in the University and fitted for the Clergy For poor Girls after their education to be provided of a Dowry for their Marriage For poor women with Child in order to their decent lying in and delivery For Widows For Wives ill married forsaken and undone For Infants exposed c. 5. Endowing Religious single-persons for visiting the sick poor imprisoned and relieving their wants for attending Hospitals Women for teaching Children gratis to read 6. Setting up Monte-Pios Banks of Money to be lent out to poor Tradesmen or others with pawns or other securities given that the Stock be not lost 7. Employing the Idle in setting up Manufactures and working-houses for them 8. Putting forth Children to honest Trades and binding them Apprentices 9. Paying Dowries for poor maids marriageable especially those more comely or beautiful and so providing for their Chastity 10. Translating printing publishing and bestowing on the necessitous Books of more singular Piety and Devotion Digr 1. Of the great benefit as the advancing and improving of Charity in any of the Kinds forementioned of Sodalities or Confraternities of pious and devout persons Clergy or Laicks and especially of those that have a nearer relation and correspondence with one another in being of the same Office Trade or Profession Which association may many ways more promote the foresaid pious design than single persons can by making a greater stock of Charity-monies by having many eyes to see and hands to relieve the necessitous by inviting and incouraging and countenancing one another in such acts of Mercy and attracting those who are led by example more than their own choice and affection thereto By having meetings at certain times for consulting about such affairs wherein the prudence of a few may be serviceable to the whole and electing out of their number certain persons more intelligent and fit and disengaged for the distribution of their Alms Such a Body being also more obvious for the distressed their making known their wants and more secure to whose care and overseeing the charitable may commit and leave their benefactions Of the like Sodalities of Ladies and Gentlewomen usually the more compassionate and tender-hearted Sex And the Graces and Virtues of a few thus diffusing themselves and alluring many others into the same charitable engagements Of Confraternities in several Trades for relieving the necessities of those of the same company who through many Crosses happen to be decayed in their Estates Digr 2. Of the many opportunities that Divines Physitians and Lawyers more especially have for helping and assisting their poor Neighbours as to their Souls Bodies and Estates The first in catechising the ignorant visiting and comforting the sick or imprisoned especially when near their end instructing them administring to them the Sacraments and preparing them for a good departure out of this world The second in gratis affording them his advice and remedies for their Diseases and especially making known to them the state of their sickness if dangerous or hopeless for their better preparation for death The third in affording his Patronage to and gratis pleading and defending their cause when just and when it otherwise disswading them from contention and in arbitrating differences among Neighbours and preventing Suits and expences at Law And that these Professions are much recommendable to the Nobility and Gentry not in order to gain but to such deeds of Charity Digr 3. Of the nobleness of Charities done not only to the present but future Generations and perhaps lasting to the end of the world Digr 4. Of the great power with God of all good deeds done to our Neighbour whether it be in our remitting their trespasses or relieving their necessities And of the special promises made to these Duties in the Scriptures God making our goodness a rule unto his and doing unto us at the same time as we do or wish unto them Promises of 1. Remission of our Sins 2. Deliverance from Evils as from Sickness Want Enemies c. 3. Temporal happiness to us to our seed Amongst other Benefits the Alms given of some portion of God's gifts sanctifying to us the use of the rest Luk. 11.41 4. Life Eternal Digr 5. Contrary Of God's shewing no mercy to those who shew no mercy to others Digr 6. Of the unacceptableness with God and inutility of the good deeds of those who do not purify themselves from the continuance in any mortal sin §. 75. 3. To God III. DVTIES to God 1. Honouring and loving Him above all things and doing every thing you do for his glory and to please Him 1. Honouring and loving Him above all things 2. Exciting this Divine passion of Love towards God the Father and our Saviour especially by the frequent contemplation of his perfections beauty wisdome goodness love and mercy to you and that in as many particulars as you can remember Digr 1. Of the beneficial alternation of the Acts of Fear and Love to be prevalent in us according to the often change of our present condition which is variously affected towards God and now terrified by his justice now caressed by his mercies 2. Cor. 5.11 Heb. 12.28 Phil. 2.12 3. Never speaking of or naming him but in serious matters with great reverence Ecclesiasticus 23.9 and retaining still a spiritual bashfulness and modesty toward the heavenly Majesty 4. Reading hearing whether this in publick or in private discourse reciting his Word with a special devotion and affection 5. Doing all your things as much as you can only for his glory and this with the more readiness when things seem in any opposition to any your temporal good for this is thank-worthy Or when they are not yet then having no regard as much as you can to your own temporal benefit Else other ends of your own being joyned with that of his glory are commonly tho unobserved by us preferred before it and such means are oftner chosen that conduce more to this than to that tho this foolishly for whilst we look only after God's good he takes so much more care and
is the Blood of this Covenant See Exod. 24. ch Heb. 8.7 c. Heb. 10.29 12.24 comp Luk. 22.20 This Holy Ceremony being a Sacrament a Seal an Obsignation of the pardoning all former offences between the parties that were at difference and of our reconciliation with God and admittance to the hopes and lawful enjoynments of all his Blessings spiritual corporal temporal eternal Rom. 4.11 Matt. 26.28 §. 151. 4. Eucharistical 4. Being the Christians Eucharistical Sacrifice answering the Jews peace or thank-offering 1. By which Rite we commemorating Christ through whom all blessings descend to us Eph. 2.18 3.12.21 Jo. 14.13 Eph. 3 4.6 Col. 3.17 Rom. 1.8 Heb. 13.15 unto the father do bless and give him thanks for all persons and things c. 2. Then by eating and partaking of which as the Jews and also Idolaters by eating of theirs therefore the eating of the Heathens Sacrifices was always most strictly forbid the Israelites Exod. 34.15 Numb 25.2 Psal 106.18 Ezech. 18.6 we are admitted as it were to the table of our God to eat of his bread Lev. 11.6 3.11 and to amity communion fellowship with him 1. Cor. 10.14 to 22. 3. By partaking and eating of which Sacrifice being the Body and Blood of Christ we are admitted also to communion with the Son and mystically incorporated into him who is the second Adam from Heaven 1. Cor. 15. made members of his body flesh of his flesh c. and this not in a metaphor but in a great mystery Eph. 5.32 And then from being partakers of the Body become also partakers of the Spirit of Christ 1. Cor. 6.17 and see the Spirit specially conferred in the Eucharist 1. Cor. 12 13. and by it eternal life conveyed to us c. Jo. 6.58 comp 63. by which relation he becomes now obliged to nourish and cherish us c Eph. 5.30 and from partaking of the nature and spirit of this second Adam the heir of all things Heb. 1.2 Col. 1.16 become now Sons of God also as he Heirs of Eternal life as he c. as by the first Adam we were of eternal death See 1. Cor. 12 13. Eph. 4.24.5.29 c. 1. Cor. 6.19.15.17.19 Jo. 17.21.23 4.14.6.56 57. comp 1. Cor. 10.17 18 24. 4. By eating and partaking of which one bread we also become one bread amongst our selves 1. Cor. 10.17 and have Communion with all the Saints of God and partake both of the glory and benefit and service in their prayers charity sufferings c. of all the rest of the members of Christ's Body and of all the family of God as well that in heaven as that upon earth Eph. 3.15 Heb. 12.23 Col. 7.20 Eph. 2.19 Phil. 3.20 §. 152. The Christians Passover 5. Being the Christians Passover answering to and at the same time instituted instead of the Israelites Paschal Lamb the Christians breaking bread and cup of blessing or thanksgiving for these two are all one 1. Cor. 10.16 being like theirs then at that solemnity we giving thanks also at the celebration of it as they then for that in Aegypt for our everlasting redemption by the sprinkling upon us of the blood of the Lamb of God from Satan and the destroying Angel 1. Cor. 5.7 §. 153. Our duty of homage for the use of God's Creatures 6. The Christians Oblation of bread and wine and anciently other fruits or as now alms of money instead of them presented now upon God's table tho this charity far more punctually and plentifully observed in the primitive times being answerable to those customes under the law of bringing to the Lord at the Passover the first fruits Levit. 23.10.14.16 By which Oblation we acknowledging him the Lord and Doner of all good things and praising him for all the good works of the Creation do sanctify for the future the use of his Creatures do procure the continuance and increase of them to us See Deut. 16.19 1. Cor. 10.16 and all this only through Jesus Christ By whom being the natural Heir of all things Heb. 1.2 we now begin to have a new right our former being lost in Adam's fall to the Creatures before unclean unto us and defiled also with sin 1. Tim. 4.3 Rom. 14.14 Tit. 1.15 Psal 8.7 Luk. 11.41 but now sanctified through God's Word Prayer Thanksgiving and giving Alms of them done especially now at the Eucharist whilst to the unclean all things remain still unclean 1. Cor. 7.14 But then besides all those former benefits of the Creation these Symbols are at this time more specially set forth for a thankful remembrance unto God for the precious death of Christ and all other benefits of our Redemption 1. Cor. 3.21 comp 23. §. 154. The Symbol of our Resurrection and Immortality 7. Being the Christians Viaticum answering to the fruit of the Tree of life in Paradise and to the Manna and Rock-water in the Wilderness which were types of it 1. Cor. 10.2 3 4. 12 13. The particular nourishment instituted since our ejection out of Paradise for the prèserving of the Body and Soul unto everlasting life and for a particular pledge and assurance of our Resurrection Hence by Conc. Nicen. called Symbola Resurrectionis and hence that form used generally in the Church Custodiat animam tuam in vitam aeternam See Jo. 6.32.35.40 c. For the Son the second Adam that is a quickning Spirit 1. Cor. 15.45 hath life in himself Jo. 5.26 and therefore he that eateth him also liveth by him Jo. 6.57 §. 155. The Symbol of our Christianity 8. Being instituted for a perpetually sensible Anniversary or Memorial unto us of our Saviour's passion and donation then of himself for and also to us so to confirm our faith and hope in him and love to him and our belief of our being all united together in and amongst our selves thereby to take away all differences and encrease our love one to another As likewise for a perpetual publick external mark of the Christian profession to distinguish them from all other sects and false religions 9. Finally to summe up what is said Being the chief means worthily received of obtaining remission of sins increase of the Spirit any particular spiritual or temporal blessing or deliverances for our selves or for others All these being to be obtained only through Christ Jo. 11.46 who is in the Eucharist offered as our own to God the Father by us this given i. e. to the Father for you Luk. 22.19 And again who is in the Eucharist by the Father and by himself given to us with all the privileges that belong unto him for with him are freely given us all things else Rom. 8.29 According to the which the primitive times observed a powerful efficacy in the Sacrament for working many wonderful mercies and deliverances to God's servants Again as impetratory for mercies so this Cup of Blessing 1. Cor. 10.16 which the Priest blesseth This Cup of Salvation Psal 116.12.13.17 being the most special thanksgiving most acceptable and well pleasing
all your Fathers were before you occasioning Charities always in this employment meditating on some portion of Ecclesiastes Forbearing as much as may be the entertainment of any long and entangled designs so that you cannot so contentedly go off the stage of this world and say a Nunc dimittis in pace when God calleth for it Carefully from time to time discharging all debts 2. For your behaviour in sickness in doing the duties proper to it First when sickness comes not being ashamed to shew fear and imagining it always more dangerous than it is and preparing your self always though in likelihood it is not as if it were a sickness to death gladly then taking occasion to reconcile your self fully to God and to conclude with the world that your recovery may more perfectly begin a new and better life or your end not surprise you unprepared In this not fearing so much the harm which melancholy and sadness may do to your Body as the mischief which security may do to your Soul and knowing that such sadness through obtaining of God remission of sin c is the readiest way also to procure your health and in the time of your sickness also ends in more joy For making this reconciliation Examining your self by what sin it is likely you have lately most displeased God and doing repentance and humiliation for it as if it had caused your sickness Jo. 5.14 Matt. 9.2 Examining your self more specially concerning sins towards your neighbour those chiefly against the 5 6 7 8 9. Commandments in which man's laws also enjoyn reparation And making restitution satisfactions Asking forgiveness c. Forgiving and declaring your forgiveness towards any that have so trespassed against you Confessing all your sins to God and endeavouring to do this as particularly as if all confessed were presently to be pardoned and all forgot to be answered for at the day of judgment Sending early for the Priest and confessing your sins to him as it is recommended to your practice by the Church in case of a troubled conscience and if your Conscience be not troubled for your sin then know you have yet more need to do it Receiving absolution and the Communion making then a singular Confession and Thanksgiving to God for all the greater mercies received through your whole life Giving alms to some poor and desiring especially their prayers for you Making resolutions and vows but not rash ones and if it may be with the advice of your spiritual Father and with making your professions also to him as a witness of them concerning reformation upon your recovery Avoiding much especially secular conversation and removing company from you Entertaining an attendant that can read holy things to you such as you shall direct and have provided in your health at that time to be administred unto you Praying extraordinarily if your pains permit Using and in all things obeying the Physitian Offering up a contented patience of these sufferings to God in regard of the far greater desert of your sins and that to your Saviour in regard of his far greater sufferings for you §. 160. Digr 1. Of the many times great uncharitableness and mischief of encouraging sick persons with hopes of recovery at sometimes making them omit the necessary preparations for death and at other times loose the many great benefits of sickness in humiliations confessions c. Digr 2. Of some necessary questions to be proposed to the sick See Notes of Sick Digr 3. Of various admonitions necessary to be used to the sick as they happen to be found in an ignorant or a sensless or a presuming or a despairing condition Digr 4. Of Psalms and other Scriptures proper to be read to the Sick As Psal 6.22 23.32.38.57.86.88 90.102 103.107.130.142 143. Job 1 2. Ezech. 18. The passion of our Saviour in one of the Gospels beginning at his Prayer in the Garden Jo. 17. Rom. 8. 1. Cor. 15. 1. Thess 4. Rev. 21 22. Digr 5. Of short Scripture-Ejaculations proper to be used by them See Notes of Sick Digr 6. Directions for the behaviour of the Visitors of or Attendants upon the sick Non consolari eos spe recuperandae sanitatis See before § 161. n. 1. Non plorare Non ridere Non alienos sermones miscere Non multum loqui necsubtilia Sancto silentio Deum precari See Vita Camelli De Lellis §. 161. 2. Exercising Christian Fortitude 1. Joyfully entertaining all those temporal miseries which happen to you for your sin which many other servants of God have both earnestly begged of God and not obtaining this have voluntarily infliected upon themselves and desiring that you may suffer here yet more for them Hic ure seca c. and not seeking too passionately to diminish them and whilst much grieving and humbling your self for the cause thereof yet accepting and rejoycing in the punishment and hoping in the execution of some part of God's righteous justice upon you in this world to find through Christ's merits the more mercy in the next Lam. 33.9 Jer. 30.15 2. Joyfully embracing the favour Phil. 1.29 of all those afflictions which happen unto you for doing your duty and for refusing to sin especially of persecutions Matt. 5.10 11. saying such words as these This is painful to me but acceptable to God and he will love me for it This thy will I willingly suffer and much more for thy sake O my Saviour who sufferedst so much for me 3. Yet taking great care that you mistake not God's judgments upon your sins for tryals only of your holiness bringing forth presumption instead of humiliation Digr That there is required a holy life and purity of conscience not only for the particular cause for which we suffer but general to entertain our sufferings with true comfort and joy Else you ought to bear them with great sorrow not for them but for your sins as God's true judgments upon you in relation to them tho executed as 't is usual through man's injustice God ordinarily punishing our innocence in one thing for our guilt in another thus making his scourges more bitter unto us 4. Not shunning nor preventing any disgraces by foregoing the smallest duty Using no compliance no diffimulation no flattery no timidity modesty or being ashamed of good but rather provoking evil and exposing your self on all occasions in any thing for Christ's sake to scorn hate danger c. without fear in thus doing of seeming proud or contemptuous Rev. 21 8. But the fearful 5. Vndertaking voluntarily and with all alacrity such sufferings tho easily avoidable by the enduring of which you may any way do the more good which troubles though it is lawful to decline yet it is more expedient for benefitting others to entertain Such were our Saviour's such St. Paul's Sufferings so much gloried of 1. Cor. 9. 6. One degree higher Out of the pure imitation of our Saviour and to be made in all things here more conformable to him Phil. 3.10 that
forewarned us like a thief at a time when we are asleep and think less of it than at other times we do Now this imagined great distance still from our death chiefly ariseth from every ones reckoning his own end only from deficiency of nature which yet not one of 1000 dyes of and not from accidental distempers when as most commonly this our lamp goes out either choaked with its own nourishment or violently extinguished by some external accident before its Oyl is half consumed And since nothing is more common then example of this in others on every side what self love and dotage is it to promise our selves a better destiny till we also surprized become the like example to others 23. And consider likewise and think with your self how many are dying in that very time you are thinking and meditating of it 24. 2 When this time shall come your impotency and unfitness from your fears your pains and many times the want of your senses that will then be to order either the matter of your Soul or of your worldly affairs to do any thing with sufficient devotion or prudence and also your friends at that time hiding from you as much as they can the danger of your sickness Nay your self perhaps when decumbent under the stroke of death yet removing it a far off still and certainly presuming being loath to imagine the worst of a recovery only because some few so sick have not dyed of whom your unkind friends will not be wanting to mind you also because your self formerly have recovered 25. For exciting your resolutions and affections Indeavour to make the same judgment of things for the present and to have the same opinion now of your sins of the world and its pleasures and its cares and your designs in it and what you imagine you should in such a case at such a time purpose now resolve upon 26. Prepare your self for that terrible and dreadful hour in some of those Duties set down before 27. Avoid not but use and seek out all the sad memorials of death that may be as visiting Hospitals the sick sore and putrifying dying persons hearing their speeches their groans looking on the skeletons of the dead frequenting funerals Making many reflections on the passing of time decays of your own Body or other mens c. Remembring often Eccl. 7.2 3 4. Repeating often the 90 Psalm Recalling to mind and keeping a Catalogue sometimes to be reviewed of your friends and acquaintance deceased Considering what they were did are Thus much for Sickness and Death §. 169. For Consideration of the General day of Judgment some more particulars may yet be added Consider 1. That that is the proper day of justice and wrath as the present is of Grace and Mercy See Rom. 2.5.8 9. 2. Thes 1.7 8. Rev. 11.18 6.16 Luk. 18.7 2. Cor. 5.11 God's justice upon sin by Christ's Mediation being delayed till that time that many might come to repentance 2. Pet. 3.9 and these his present temporal punishments being inflicted chiefly not for vengeance but for other ends either for their good that suffer or other mens that behold it Therefore the present called our day Luk. 19.42 2. Cor. 6.2 wherein our free will doth as it pleaseth That the day of the Lord 2. Pet. 3.10 1. Thes 5.2 wherein removing this free power we yet enjoy God will gather out of his Kingdome all things that offend and all that do iniquity and cast them into the furnace Matt. 13.41 2. The dreadful signs that shall be then of God's wrath and the terribleness of the appearance of that day beyond all other terrors and the alteration of Heaven and Earth and putting out of the Sun before the sitting in judgment Rev. 20.11 comp 12. tho not till after the resurrection 1. Thes 4.16 See 2. Pet. 3.10.12 Psal 18.7 c. Nahum 1.3 c. Esai 30.27 c. Matt. 24.29 c. Rev. 20.11 Joel 3.2.12 c. to 17. Zechariah 14.4 Luk. 21.36 3. As the Bodies of the righteous raised in great beauty and glory so those of the wicked in great filthiness and deformity 4. The horrible fear and trembling of the wicked then living Matt. 30. Luk. 21.25 26. Rev. 1.7 6.16 11.18 Rev. 1.7 this day coming upon them when full of sin and security Matt. 24.12.38 Luk. 18.8 21.35 1. Thes 5.3 2. Thes 2 3. And of the Souls of the formerly dead then being brought out of their prisons 1. Pet. 3.19 and reunited to their loathsome companion the Body Now to be sentenced together with the devil to eternal torments whom also we may suppose deprecating as the Devils Luk. 8.31 5. The confidence and joy of the righteous then living and of the Souls of the dead then coming out of the place of rest and bliss and reunited to their Bodies their Bodies carefully gathered up and brought together by the Angels and such as they are described 1. Cor. 15.42 c. 2. Thes 1.10 both these being then caught up in the clouds and having their ascension like our Saviour's and meeting the Lord coming in his Glory with his Blessed Angels to Judgment in the air 1. Thes 4.17 Luk. 21.28 1. Jo. 2.28 1. Cor. 7.7 2 Tim. 4.8 Tit. 2.13 1. Thes 5.4 2. Pet. 3.12 whom we may suppose singing together as in Rev. 19.6 7 8. 6. A particular appearance and examination of all the Sons of Adam assembled together Sodom and Gomorrah in Abraham's time then confronting Corazin and Bethsaida in Christ's time c. And every one giving account of himself to God the Counsels of all their hearts being made manifest and secrets divulged Rom. 14.10.12 1. Cor. 4.5 Matt. 10.15 Rev. 20.12 Rom. 2.16 Ecclesiastes 12.14 7. Books kept containing all mens works then brought forth and opened Rev. 12.20 In which how many sins never thought of for Repentance shall be then brought to our Remembrance for Condemnation And besides them a peculiar Book of life called also a Book of remembrance Mal. 3.16 being not of actions but only of names i. e. of those who have here served and pleased God that none of them might be forgotten or unrewarded in that day All the rest who are not writ in that happy book being abandoned to eternal destruction Exod. 32.32 33. Phil. 4.3 Rev. 3.5 20.15 Luk. 10.20 Jo. 10.28 29. 8. The manifestation at that time of God's just judgment the manner whereof is set down by St. Paul Rom. 2. from 6. to 17. verse which shall be upon no other point but down-right according to works Rom. 2.6 Rev. 20.12 Matt. 16.27 c. In which works words Matt. 12.37 Jud. 15. and thoughts Rom. 2.16 are contained According to works either those that men have persevered in without any repentance of them at all or where any repentance of them hath been which cancels all the work before it Ezech. 18.21 22. according to the works done after it whether these be good or whether they be evil which being evil
hast translated us into the kingdome of the Son of thy love Have mercy on us Who without accepting of persons judgest every man according to his work Have mercy on us Be merciful and spare us O Lord. Be merciful and hear us O Lord. Be merciful and deliver us O Lord. From all evil and from the power of Satan Deliver us O Lord. From anger hatred and malice from the imminent mischiefs of sin and from everlasting death Deliver c. By thine infinite wisdome whereby thou seest the most secret things by thine endless power by which out of nothing thou createdst all things by thy infinite goodness whereby thou filledst all things by thy gracious providence whereby thou sweetly governest and disposest all things and by thine eternal charity wherewith thou lovest the world Deliver us O Lord. In the day of Judgment Deliver us O Lord. We sinners do beseech thee to hear us O Lord. That thy name may be always and every where sanctified that thy Kingdome may come into us that thy Will may be done in and by us in earth as it is in heaven by the holy Angels We beseech thee to hear us That thou would'st vouchsafe to give us this day our dayly bread to forgive us our trespasses as we forgive them that trespass against us and to defend us under the shadow of thy wings and lead us not into temptation but deliver us from all evil We beseech thee to hear us That our works may so shine before men that they may glorify thee our Father which art in heaven We beseech thee to hear us That what we faithfully ask may effectually be obtained We beseech thee to hear us O Father in the name of thy Son We beseech thee to hear us O Lamb of God that takest away sins Have mercy c. O Lord our Protector behold us And look upon the face of thy Christ Remember us O Lord with thy good pleasure And visit us with thy Salvation Convert us O Lord God of Hosts Shew thy face and countenance upon us and we shall be saved O Lord hear our Prayer And let our cry come unto thee See the Prayer Pag. 277. LITANIES to God the Son O God the Father of heaven Have mercy on us O God the Son Redeemer of the world Have mercy on us O God the Holy Ghost Have mercy on us O Sacred Trinity one God Have mercy on us O only begotten Son of God who art in the bosome of thy Father the beloved Son of God in whom the Father is well pleased in whom the fulness of the Trinity inhabiteth bodily Have mercy on us Arm of God upholding all things by the word of thy power God by whom all things were made and without whom nothing was made Father of the world to come Have mercy on us The splendor of eternal light the brightness of the glory of God and the express image of his person whom he hath appointed Heir of all things Have mercy on us Wonderful Counsellor the mighty God the everlasting Father the Prince of peace in whom are hid all the treasures of Wisdome and Knowledge the way the truth and the life the Sun of Justice and bright Morning-Star Have mercy on us The Alpha and Omega the beginning and end the first and the last who art who wast and art to come the Heir of all things the beginning and first-born of every creature Have mercy on us The Word made Flesh full of grace and truth Immanuel our God seen on earth and conversant with men the Messias the expectation of all Nations Have mercy on us The true light which enlightenest every man that cometh into the world the righteous branch of God truth sprung out of the earth Have mercy on us The great Prophet that was to come upon the earth mighty in word and deed before God and all the People Have mercy on us The anointed of God by the Holy Ghost with the oyl of gladness above thy fellows Have mercy on us O Son of God who emptiedst thy self taking upon thee the form of a servant who wast sent to preach the Gospel to the poor to heal the broken in heart and to publish freedome to the captives Have mercy on us O Son of Man meek and humble in heart who camest to seek and save Sinners that were lost who camest not to be ministred unto but to minister a man of sorrows and acquainted with infirmities Have mercy on us O Son of God made obedient to thy Father even to the death of the Cross that wast led like a sheep to the slaughter and dumb before the shearers the good Shepherd that layedst down thy life for thy sheep Have mercy on us Who lovedst us and washedst us from our sins in thy own blood on whom was laid by thy Father the iniquities of all Have mercy on us Who truly barest our infirmities and by whose stripes we were healed who wast wounded for our trangressions and broken for our offences Have mercy on us O immaculate Lamb slain from the beginning of the world who takest away the sins of the world the propitiation for our sins the author and finisher of our faith the Mediator and Angel of the New Testament the faithful and true Witness Have mercy on us The Stone which the Builders refused and yet made the head of the corner who wast delivered for our offences and didst rise again for our justification who art the resurrection and the life and the first-born from the dead Have mercy on us Who art made unto us by God wisdome justice sanctification and redemption the great Shepherd and Bishop of our Souls the Apostle of our profession and High-Priest of good things to come Have mercy on us Our Peace who hast made of two one Nation who hast made us Kings and Priests to God and the Father the Bridegroom of the Church beloved fair and ruddy chosen amongst thousands Have mercy on us Who art ascended above all Heavens a Priest for ever after the Order of Melchisedech an High-Priest holy innocent unspotted and separate from Sinners one Mediator betwixt God and Men the Man Christ Jesus Have mercy on us Who sittest at the right hand of his Majesty in the highest at whose Name every knee doth bow both of things in heaven and things in earth and things under the earth to whom a Name is given above all Names Have mercy c. The Head of all Principalities and Powers the Lord of Lords and Prince over the Kings of the earth who hast the keys of hell and death who are constituted by God Judge of the living and the dead Have mercy on us Be merciful and spare us O Lord. Be merciful and hear us O Lord. From all evil Deliver us O Lord. By thy eternal generation of the Father by thy Nativity in the fulness of time of thy Mother the Blessed Virgin Mary by thy most holy life and conversation and by thy death and most bitter
passion Deliver us O Lord. By thy glorious resurrection and ascension by thy coming to judgment by thy coeternal glory with the Father Deliver us O Lord. We sinners beseech Thee to hear us O Lord. That we may learn of thee who wast meek and humble in heart that we may deny our selves and take up our Cross and follow thee We beseech thee to hear us That we lay not up treasures for our selves on earth but in heaven that we may lose our lives in this world that we may preserve them to eternal life and fear not those that can kill the body only but him that can throw both Body and Soul into hell-fire We sinners beseech c. That we freely and willingly take up thy easy yoke and light burthen that with all diligence we put out to usury our talents we receive from thee and receiving thy word into honest and good hearts may bring forth much fruit with patience We sinners beseech Thee c. That whatsoever we would that men should do unto us we do so unto them that we judge none rashly but love one another and do good to those that hate us We sinners beseech Thee to hear us O Lord. That being uncertain of the hour of death and thy coming to judgment we endeavour to watch and be always ready that we seriously provide to give up the account of our Stewardship We sinners beseech Thee c. That persevering thro thy grace unto the end we may be saved We sinners beseech Thee to hear us O Lord. That asking the Father in thy name we may be worthy to be heard according to thy promise We sinners c. O Lamb of God that takest away the sins of the world Spare us c. Hear us c. Have mercy upon us Every day will we repeat thy perfections O glorious Jesus that every day we may grow in esteem of thee every day will we attentively reckon over thy mercies that every day we may still increase in thy love We sinners beseech Thee to hear us O Lord. All that we have and are we received from thy grace All we desire and hope we expect in thy glory O Lord hear our prayers And let our supplication come unto thee Let us pray ALmighty God and most merciful Saviour the light of this world and glory of the next vouchsafe we beseech thee to illuminate our understandings enflame our Wills and sanctify all the faculties of our Souls that whilst with our lips we recite thy praises we may inwardly with our hearts adore thy person and admire thy goodness and conform our lives to thy holy example till at length by frequent meditation on the bliss thou hast prepared for us hereafter we break off our affections from all irregular adherence to this world and place them intirely on the enjoyment of thee who with the Father and the Holy Ghost livest and reignest one God world without end Amen See the other Litany and Commemorations below LITANIES to God the Holy Spirit O God the Father of heaven Have mercy on us O God the Son Redeemer of the world Have mercy on us O God the Holy Ghost Perfecter of the Elect Have mercy on us O Sacred Trinity one God Have mercy on us O Holy Spirit proceeding from the Father and the Son who art the intimate love communion and complacency of the Father and the Son Have mercy on us Who art the finger strength and power of God the omnipotent worker of what the Father decrees and the Son the Word of God commands Have mercy on us O Holy Spirit by whose inspiration the holy men of God formerly spake Have mercy on us O Holy Spirit by whose admirable vertue the Incarnation of our Lord was wrought in the Virgins womb and who descendedst in the likeness of a Dove upon our Blessed Saviour Have mercy on us O Blessed Spirit who at Pentecost appearedst resting upon the Disciples in cloven tongues of fire and with whom the Apostles being replenished boldly confessed and preached our Saviour Have mercy on us O Holy Spirit the Promise of the Father and the Son who descendedst to abide with us and in us here on earth in the absence of our Lord until his second coming Have mercy on us O Holy Spirit who having cast out the strong one Satan and possessed his house vouchsafest to inhabit in our persons as the Son of God in our nature and to make us thy Temples Have mercy on us O Holy Spirit who finishest the internal work of our Salvation by our Sanctification as the Son of God did the external by our Redemption Have mercy on us Who descendedst to glorify our Lord to bring to our remembrance testify and confirm all his heavenly doctrine to us Have mercy on us O Holy Spirit the Paraclete abiding with us for ever our Intercessor and Advocate here on earth within us to the Father as the Son now is for us in heaven Have mercy on us O Holy Spirit who art the Seed of God in us by whom we are born again and made new creatures partakers of the Divine nature and Sons of God Have mercy on us O Holy Spirit the earnest and first fruits and pledge of our future inheritance the foretast of the good word and promise of God and of the power of Christ's Kingdome and of the World to come Have mercy on us O Holy Spirit the Spirit of Adoption by whom we cry Abba Father bearing witness to our Spirits that we are the Sons of God and by whom we are sealed to the day of Redemption Have mercy on us O Blessed Spirit the Seed of Immortality in our corruptible bodies by whose vertue and power after sown in dishonour they shall be raised again in glory Have mercy on us O Blessed Spirit who guidest and preservest the Church of God in all truth illuminating its Doctors strengthening its Martyrs and perfecting its Saints Have mercy c. O Holy Spirit the bond of the mystical union between Christ our Head and us his Members and between all the fellow-members making them all of one heart and one soul as being all actuated by one and the same Spirit Have mercy on us O Holy Spirit who enlightenest and leadest us into all truth by whom the Charity of God is poured forth in our hearts who writest the laws of God within us and inclinest our wills not out of servile fear but love and choice to obey his commands Have mercy on us O Holy Spirit who helpest our infirmities we not knowing what to pray for as we ought and makest intercession for us with groans that cannot be uttered Have mercy on us O Holy Spirit who knowest all the hidden things of God and makest intercession according to his will and he that searcheth the hearts knoweth there the mind of the Spirit Have mercy on us O Holy Spirit who revealest the mysteries of Religion the secrets of men's hearts and things to come Have mercy on us
Poverty Patience and with all other Graces wherein He excell'd that whatsoever I want and what do I not want may be thro these supplied And since I am unable to return fit thanks for the Favours conferred upon me I bring thee all the Praises which He offer'd whilst he converst here visibly amongst men and which he now tenders thee in glory But whereas I can never satisfy for the Guilts nor discharge the Debts contracted by me in lieu thereof I present thee all his labours fastings watchings weariness devotions and every thing in fine He hath done or suffer'd from the minute of his Conception in the Womb to that of his expiring on the Cross the distresses dolors and torments of his Passion the Blood spilt the Wounds received and the Death endured for me Lo This is the Treasure most compassionate Father wherein I repose my whole hope and heart These are the Riches that must compound for what I owe thee O pious Father regard the face of thy Christ and seeing thy beloved Son in whom thou hast been always well pleased is now intimately mine I humbly entreat thee to respect me too with the eyes of your mercy I approach you under his protection and defence under the shadow of his merits do I address unto you that you reflecting chiefly on him may behold me his slave and properly with a benign and clement aspect Permit not I beseech you the Soul to perish which so often hath in it self entertain'd your Son sent into the world to seek and save what had been lost Grant me this thro your infinite mercy Amen LITANIES of the Life and Death of our Saviour Jesus Christ O God the Father of heaven Have mercy on us O God the Son Redeemer of the world Have c. O God the Holy Ghost Have mercy on us Jesu the desired of all nations who when thou wast equal with God emptiedst thy self taking upon Thee the form of Man and descendedst from heaven not to do thy own will but the will of thy Father Have mercy on us Jesu that tookest upon thee the form of a Servant despised and rejected of men a man of sorrows and acquainted with grief Have mercy on us Jesu conceived by the Holy Ghost and born of the Virgin Mary Have mercy on us Jesu that wast laid in a Manger because there was no room for thee in the Inn manifested there to the Shepherds watching their flocks and worshiped by the Wisemen Have mercy on us Jesu sought for by Herod to slay thee and who an Infant and in great danger of thy life didst fly out of thine own Country and wast carried into Aegypt Have mercy c. Jesu the Wisdome of God subject to thy Parents who when twelve years old wast found in the Temple disputing with the Doctors and intent about thy Fathers business Have mercy on us Jesu who that thou mightest fulfil all Justice wast circumcised and afterward baptized by John Have mercy on us Jesu who livedst forty days in the Wilderness in Fasting and Prayer who wast there tempted of the Devil and thrice overcamest the Enemy of Mankind and after the temptation ministred unto by Angels Have mercy c. Jesu who chusedst for thy Disciples mean and poor men who wentest thro Cities and Towns preaching the Kingdome of God who passedst on doing good and healing all by whose bounty the blind saw the lame walked the lepers were cleansed the dead raised and the poor received the Gospel Have mercy on us Jesu who travelledst on foot thro heat and cold hungry and thirsty and hadst not where to lay thy head Have mercy on us Jesu who rising very early wentest into a desert place to pray who wentest out into the mountain and there continuedst all night in Prayer Have mercy on us Jesu meek and humble in heart patient and obedient benign and merciful chast and holy who knewest no sin nor was guile found in thy mouth who when thou wast reviled reviledst not again and when thou sufferedst threatenedst not Have mercy on us Jesu who out of compassion weptst over Jerusalem most meek King just and a Saviour poor and riding upon an Ass Have mercy on us Jesu whom the zeal of thy Fathers house had eaten up who dravest the buyers and sellers out of the Temple Have mercy on us Jesu who to give us an Example didst stoop down and wash thy Disciples feet Have mercy on us Jesu who gavest us thy Body for food and thy Blood for drink Have mercy on us Jesu who layedst prostrate at thy Prayer in the garden and in thine Agony wast covered all over with a bloody sweat and wast comforted by an Angel Have mercy c. Jesu who wast betrayed with a Kiss by thy Disciple Judas and sold for thirty pieces of Silver Have mercy c. Jesu who healedst Malchus's Ear and forbadest Peter the use of the Sword and when thine enemies fell back upon the ground raisedst them up and yieldest thy self freely to be bound Have mercy on us Jesu who wast forsaken by all thy Disciples and denied thrice by Peter the chief of them Have mercy c. Jesu who wast falsly accused before Annas and Caiphas and struck on the face before the Judge and who sufferedst such contradiction of sinners against thee Have mercy c. Jesu who wast blind-folded bound spit upon and buffeted hated without a cause who gavest thy back to the smiters and thy cheeks to them that plucked off the hair and hidst not thy face from shame and spitting Have mercy on us Jesu who wast bound by thine own people the Jews delivered unto Pilate despised and mocked by Herod and given up by Pilate to the will of the Jews Have mercy on us Jesu who wast whipped at the Pillar crowned with Thorns strucken with a Reed Have mercy on us Jesu condemned to a most shameful death and led as a sheep to the slaughter dumb and not opening thy mouth Have mercy on us Jesu who faintedst under the burthen of thy Cross and in thy great thirst hadst wine mingled with myrrhe and gall and vinegar given thee to drink Have mercy on us Jesu who wast stripped of thy cloaths and with nails fastened naked on the Cross Have mercy on us Jesu who wast reckoned with trangressors and crucified betwixt two Thieves made the scorn of men and blasphemed by those that passed by derided by the Jews mocked by the Souldiers and reviled by the Malefactors Have mercy on us Jesu who prayedst to thy Father for thine enemies and freely promisedst Paradise to the penitent Thief Have mercy on us Jesu who offeredst up prayers and supplications to God the Father with strong crys and tears saying My God my God why hast thou forsaken me Have mercy on us Jesu who dying commendest thy Spirit into the hands of thy Father who wast obedient to death even the death of the Cross Have mercy on us Jesu out of whose side pierced with
thy Saints we may also imitate their faith and patience We sinners beseech Thee to hear us That we may keep inviolably the Catholick Faith so stoutly maintained by them that like as thine Elect in heaven so we may readily do thy will on earth that we may hate our own Souls in this world that we may preserve them to eternal life that thou wouldst vouchsafe to admit us into the inheritance of thy chosen in light We sinners beseech Thee to hear us That we may continually praise thee in thy Saints that we may laud thee with thy Saints in Heaven and magnify thee for ever We sinners beseech Thee to hear us O Lamb of God that takest away the sins of the world Our Father which art in Heaven c. PRaise the Name of our Lord praise him ye Servants of our Lord. Who stand in the house of our Lord in the courts of the house of our God Praise our Lord for he is good sing unto his Name for it is sweet Sing unto our Lord a new Song his Praise in the congregation of his Saints For our Lord taketh pleasure in his people he will magnify the meek with Salvation Let the Saints be joyful in glory let them sing aloud upon their beds Let the high Praises of God be in their mouth and a two-edged Sword in their hand To execute vengeance upon the Nations and punishment upon the people To bind their Kings with chains and their Nobles with fetters of Iron To execute upon them the Judgment written This Honor have all his Saints Hallelujah Let us pray WE give thee thanks O Lord with all our hearts for that thou hast chosen thy Saints and justified them by thy infinite grace for that thou hast prevented them with the blessings of thy sweetness and preserved them in their way thro all the impediments of their Salvation We give thee infinite thanks O God for all the Graces and Benefits which thou hast bestowed upon them in time and reserved for them to Eternity O ye blessed Servants and Friends of God who confirmed in all Grace and now have received the Crown of heavenly Glory and with joy behold the Sacred Trinity face to face praising him with unspeakable gladness everlastingly obtain for us your Supplicants free pardon of our sins and a perfect denial of our selves that we may follow your steps thro the narrow way as also an intimate and sincere love of God wherewith you being enflamed have valiantly and gloriously overcome the world the flesh and the devil with all the crosses of this present life pray for us now and at the hour of our death that when we are to pass hence and to appear before the fearful Tribunal of the great Judge he would not enter into judgment with us but judge us according to his infinite mercy that so at length we may be admitted into the blessed Fellowship in that supernal Jerusalem where we altogether may praise extol and magnify our Lord God for ever and ever Amen O Lord God multiply upon us thy Grace and grant us to follow in a holy profession the joy of thy Saints whose memories we celebrate through Jesus Christ thy only Son our Lord. Amen MOst gracious God the Author of all Sanctity and lover of Unity whose wisdome hath established an admirable communion between thy Church triumphant in heaven and militant on earth as members of the same mystical Body whereof thy Son Christ Jesus is the Head mercifully grant that as thy Blessed without ceasing pray to thee for us we may continually praise thee for them and in correspondence to their perfect Charity with pious observance celebrate their memories till we all meet before thy glorious Throne and with one heart adore the Saviour of us all who with Thee and the Holy Ghost liveth and reigneth one God world without end Amen O All ye blessed Saints of heaven and Spirits Angelical whom God with the brightness of his presence makes everlastingly joyful pray for us We salute and honour you we give praise and thanks to our Lord who hath chosen you and made you eternally happy with his benedictions obtain from him for us forgiveness obtain for us grace that at the end of this frail life we may be admitted to the fruition of your heavenly Society thro Jesus Christ our Lord. Amen ALmighty God and most merciful Father favourably regard the imperfect Prayers of thy servants here on earth which we present unto thee by the most efficacious intercession of our fellow members the Saints in heaven and grant that as their Sanctity is exalted by thee to a supreme degree of glory so their Charity may obtain for us the especial assistance of thy Grace thro Jesus Christ our Lord. Amen GRant O Almighty God that we who celebrate the Memories and reverence the Holiness of all thy Saints may be assisted with Thee by their intercession and rejoyce in their protection thro Jesus Christ Amen O Almighty and Eternal God who vouchsafest us the Grace to reverence the Holiness of all thy Saints Grant us we beseech Thee the desired plenty of thy mercy by their multiplied intercessions thro our Lord Jesus Christ Amen The LITANY of Penitents O God the Father of heaven our Creator Have mercy on us O God the Son our Redeemer Have mercy on us O God the Holy Ghost our Sanctifier Have mercy c. O strong just and jealous God taking revenge upon all sin and iniquity who sparedst not the Angels that sinned but castedst them down into hell to be tormented From thy great wrath good Lord deliver us Who hast appointed death the stipend of Sin who didst shut Adam after he had sinned out of Paradise and subjectedst him to many Curses From thy great wrath good Lord deliver us Who sparedst not the old world but punishedst it overwhelmed in sin by the flood From thy great wrath c. Who utterly consumedst Sodom and Gomorrah burnt to ashes and miraculously punishedst Pharoah and the Aegyptians hardening their hearts against thee From thy great wrath good Lord deliver us Who sparedst not thine ancient people the Jews rebelling against thee but deliveredst them up into the hands of their enemies and into the Babylonish Captivity From thy great wrath good Lord deliver us Who at last scatteredst them throughout all the world whilst persevering in their sins and gavest thy beloved City and thy Sanctuary to be trodden under foot of the Enemy From thy great wrath good Lord deliver us O God to the relenting and penitent gracious and merciful long-suffering and abundant in mercy and repenting thee of evil who lovest every thing and hatest nothing that thou hast made From thy great wrath c. Who pitiest all and winkest at the sins of men for their amendment of life who wouldst have none to perish but all be converted and in whose presence there is joy over one sinner that doth penance From all thy great wrath c. Who calledst