Word of God that we know of by any certain instrument The good books and spiritual discourses the sermons or homilies written or spoken by men are but the Word of men or rather explications of and exhortations according to the Word of God but of themselves they are not the Word of God In a sermon the Text only is in a proper sense to be called Gods Word and yet good Sermons are of great use and convenience for the advantages of Religion He that preaches an hour together against drunkenness with the tongue of men or Angels hath spoke no other word of God but this Be not drunk with wine wherein there is excesse and he that writes that Sermon in a book and publishes that book hath preached to all that read it a louder Sermon then could be spoken in a Church This I say to this purpose that we may separate truth from error popular opinions from substantial Truths For God preaches to us in the Scripture and by his secret assistances and spiritual thoughts and holy motions Good men preach to us when they by popular arguments and humane arts and complyances expound and presse any of those doctrines which God hath preached unto us in his holy Word But 1. The Holy Ghost is certainly the best Preacher in the world and the worst of Scripture the best Sermons 2. All the doctrine of salvation is plainly set down there that the most unlearned person by hearing it read may understand all his duty What can be plainer spoken then this Thou shalt not kill Be not drunk with wine Husbands love your Wives Whatsoever ye would that men should doe to you doe ye so to them The wit of man cannot more plainly tell us our duty or more fully then the Holy Ghost hath done already 3. Good Sermons and good books are of excellent use but yet they can serve no other end but that we practise the plaine doctrines of Scripture 4. What Abraham in the parable said concerning the brethren of the rich man is here very proper They have Moses and the Prophets Luk. 16 29 31. let them hear them But if they refuse to hear these neither will they believe though one should arise from the dead to preach unto them 5. Reading the holy Scriptures is a duty expresly * Deut. 31.13 Luke 24 45. Mat 22.29 Acts 15.21 Rev 1.3 2 Tim. 3.16 commanded us and is called in Scripture Preaching all other preaching is the effect of humane skill and industry and although of great benefit yet it is but an Ecclesiastical ordinance the Law of God concerning Preaching being expressed in the matter of reading the Scriptures and hearing that Word of God which is and as it is there described But this duty is reduced to practise in the following Rules Rules for Hearing or Reading the Word of God 1. Set apart some portion of thy time according to the opportunities of thy calling and necessary imployment for the reading of holy Scripture and if it be possible every day read or hear some of it read you are sure that book teaches all truth commands all holiness and promises all happiness 2. When it is in your power to choose accustome your self to such portions which are most plaine and certain duty and which contain the story of the Life and Death of our blessed Saviour Read the Gospels the Psalms of David and especially those portions of Scripture which by the wisdome of the Church are appointed to be publickly read upon Sundaies and holy-daies viz the Epistles and Gospels in the choice of any other portions you may advise with a Spiritual Guide that you may spend your time with most profit 3. Fail not diligently to attend to the reading of the holy Scriptures upon those daies wherein it is most publickly and solemnly read in Churches for at such times besides the learning our duty we obtaine a blessing along with it it becoming to us upon those daies a part of solemn Divine worship 4. When the Word of God is read or preached to you be sure you be of a ready heart and minde free from worldly cares and thoughts diligent to hear carefull to mark studious to remember and desirous to practise all that is commanded and to live according to it Doe not hear for any other end but to become better in your life and to be instructed in every good work and to increase in the love and service of God 5. Beg of God by prayer that he would give you the spirit of obedience and profit and that he would by his Spirit write the Word in your heart and that you describe it in your life To which purpose serve your self of some affectionate ejaculations to that purpose before and after this duty Concerning spiritual books and ordinary Sermons take in these advices also 6. Let not a prejudice to any mans person hinder thee from receiving good by his doctrine if it be according to godliness but if occasion offer it or espcially if duty present it to thee that is if it be preached in that assembly where thou art bound to be present accept the word preached as a message from God and the Minister as his Angel in that ministration 7. Consider and remark the doctrine that is represented to thee in any discourse and if the Preacher adds any accidental advantages any thing to comply with thy weaknesse or to put thy spirit into action or holy resolution remember it and make use of it but if the Preacher be a weak person yet the Text is the doctrine thou art to remember that containes all thy duty it is worth thy attendance to hear that spoken often and renewed upon thy thoughts and though thou beest a learned man yet the same thing which thou knowest already if spoken by another may be made active by that application I can better be comforted by my own considerations if another hand applies them then if I doe it my self because the word of God does not work as a natural agent but as a Divine instrument it does not prevail by the force of deduction and artificial discoursings only but chiefly by way of blessing in the ordinance and in the ministery of an appointed person At least obey the publick order and reverence the constitution and give good example of humility charity and obedience 8. When scriptures are read you are only to enquire with diligence and modesty into the meaning of the Spirit but if Homilies or Sermons be made upon the words of Scripture you are to consider whether all that be spoken be conformable to the Scriptures For although you may practise for humane reasons and humane arguments ministred from the Preachers art yet you must practise nothing but the command of God nothing but the Doctrine of Scripture that is the Text. 9. Use the advice of some spiritual or other prudent man for the choice of such spiritual books which may be of use and benefit for the
blessed be that loving kindness and pity by which thou didst neglect thy own sorrows and go to comfort the sadness of thy Disciples quickning their dulness incouraging their duty arming their weakness with excellent precepts against the day of triall Blessed be that humility and sorrow of thine who being Lord of the Angels yet wouldest need and receive comfort from thy servant the Angel who didst offer thy self to thy persecutors and madest them able to seise thee and didst receive the Traytors kiss and sufferedst a veil to be thrown over thy holy face that thy enemies might not presently be confounded by so bright a lustre and wouldest do a miracle to cure a wound of one of thy spitefull enemies and didst reprove a zealous servant in behalf of a malicious adversary and then didst go like a Lamb to the slaughter without noise or violence or resistance when thou couldest have commanded millions of Angels for thy guard and rescue Lord what is man c. Blessed be thy Name O holy Jesus and blessed be that holy sorrow thou didst suffer when thy Disciples fled and thou wert left alone in the hands of cruel men who like evening Wolves thirsted for a draught of thy best blood and thou wert led to the house of Annas and there asked insnaring questions and smitten on the face by him whose ear thou hadst but lately healed and from thence wert dragged to the house of Caiaphas and there all night didst endure spittings affronts scorn contumelies blows and intolerable insolencies and all this for man who was thy enemy and the cause of all thy sorrows Lord what is man c. Blessed be thy Name O holy Jesus and blessed be thy mercy who when thy servant Peter denied thee and forsooke thee forswore thee didst look back upon him and by that gracious and chiding look didst call him back to himself and thee who were accused before the High Priest and rail'd upon and examined to evill purposes and with designes of blood who wert declar'd guilty of death for speaking a most necessary and most profitable truth who wert sent to Pilate and found innocent and sent to Herod and still found innocent and wert arayed in white both to declare thy innocence and yet to deride thy person and wert sent back to Pilate and examined again and yet nothing but innocence found in thee and malice round about thee to devour thy life which yet thou wert more desirous to lay down for them then they were to take it from thee Lord what is man c. Blessed be thy Name O holy Jesus and blessed be that patience charity by which for our sakes thou wert content to be smitten with canes and have that holy face which Angels with joy and wonder do behold be spit upon and be despised when compared with Barabbas and scourg'd most rudely with unhallowed hands till the pavement was purpled with that holy blood and condemned to a sad and shamefull a publick and painfull death and arayed in Scarlet and crown'd with thorns and strip'd naked and then cloathed loaden with the crosse and tormented with a tablet stuck with nails at the fringes of thy garment and bound hard with cords and dragg'd most vilely and most piteously till the load was too great and did sink thy tender and virginal body to the earth and yet didst comfort the weeping women and didst more pity thy persecutors then thy self and wert grieved for the miseries of Jerusalem to come forty yeares after more then for thy present passion Lord what is man c. Blessed be thy Name O holy Jesus and blessed be that incomparable sweetness and holy sorrow which thou sufferedst when thy holy hands and feet were nailed upon the crosse and the crosse being set in a hollowness of the earth did in the fall rend the wounds wider and there naked bleeding sick and faint wounded and despised didst hang upon the weight of thy wounds three long hours praying for thy persecutors satisfying thy Fathers wrath reconciling the penitent thief providing for thy holy and afflicted mother tasting vineger and gall and when the fulness of thy suffering was accomplished didst give thy soul into the hands of God didst descend to the regions of longing souls who waited for the revelatiō of this thy day in their prisons of hope and then thy body was transfixed with a spear and issued forth two Sacraments Water and blood and thy body was compos'd to buriall and dwelt in darkness three dayes and three nights Lord what is man that thou art mindfull of him and the Son of man that thou thus visitest him The Prayer THus O blessed Jesu thou didst finish thy holy passion with pain anguish so great that nothing could be greater then it except thy self and thy own infinite mercy and all this for man even for me then whom nothing could be more miserable thy self onely excepted who becamest so by undertaking our guilt and our punishment And now Lord who hast done so much for me be pleased onely to make it effectuall to me that it may not be useless and lost as to my particular lest I become etenally miserable ' and lost to all hopes and possibilities of comfort All this deserves more love then I have to give but Lord do thou turn me all into love and all my love into obedience and let my obedience be without interruption and then I hope thou wilt accept such a return as I can make make me to be something that thou delightest in and thou shalt have all that I am or have from thee even whatsoever thou makest fit for thy self Teach me to live wholly for my Saviour Jesus and to be ready to dye for Jesus and to be conformable to his life and sufferings and to be united to him by inseparable unions and to own no passions but what may be servants to Jesus and Disciples of his institution O sweetest Saviour clothe my soul with thy holy robe hide my sins in thy wounds and bury them in thy grave and let me rise in the life of grace and abide and grow in it till I arrive at the Kingdome of Glory Amen Our Father c. Ad. Sect. 7.8 10. A form of prayer or intercession for all estates of people in the Christian Church The parts of which may be added to any other formes and the whole office intirely as it lyes is proper to be said in our preparation to the holy Sacrament or on the day of celebration 1. For our selves O Thou gracious Father of mercy Father of our Lord Jesus Christ have mercy upon thy servants who bow our heads and our knees and our hearts to thee pardon and forgive us all our sins give us the grace of holy repentance and a strict obedience to thy holy word strengthen us in the inner man with the power of the holy Ghost for all the parts and duties of our calling and holy living preserve us for
ever in the unity of the holy Catholick Church and in the integrity of the Christian faith and in the love of God and of our neighbours and in hope of life Eternal Amen 2. For the whole Catholick Church O holy Jesus King of the Saints and Prince of the Catholick Church preserve thy spouse whom thou hast purchased with thy right hand and redeemed and cleansed with thy blood the whole Catholick Church from one end of the Earth to the other she is founded upon a rock but planted in the sea O preserve her safe from schisme heresie and sacrilege Unite all her members with the bands of Faith Hope and Charity and an externall communion when it shall seem good in thine eyes let the daily sacrifice of prayer and Sacramental thanksgiving never cease but be for ever presented to thee and for ever united to the intercession of her dearest Lord and for ever prevaile for the obtaining for every of its membres grace and blessing pardon and salvation Amen 3. For all Christian Kings Princes and Governours O King of Kings and Prince of all the Rulers of the Earth give thy grace and Spirit to all Christian Princes the spirit of wisdom and counsell the spirit of government and godly fear Grant unto them to live in peace and honour that their people may love and fear them and they may love and fear God speak good unto their hearts concerning the Church that they may be nursing Fathers to it Fathers of the Fatherless Judges and Avengers of the cause of Widowes that they may be compassionate to the wants of the poor and the groans of the oppressed that they may not vex or kill the Lords people with unjust or ambitious wars but may feed the flock of God and may inquire after and do all things which may promote peace publick honesty and holy religion so administring things present that they may not fail of the everlasting glories of the world to come where all thy faithfull people shall reign Kings for ever Amen 4. For all the orders of them that minister about H. things O thou great Shepherd and Bishop of our souls Holy and Eternall Jesus give unto thy servants the Ministers of the Mysteries of Christian religion the Spirit of prudence sanctity faith and charity confidence and zeal diligence watchfulnes that they may declare thy will unto the people faithfully dispense thy Sacraments rightly and intercede with thee graciously acceptably for thy servants Grant O Lord that by a holy life and a true belief by well doing and patient suffering when thou shalt call them to it they may glorifie thee the great lover of souls and after a plentifull conversion of sinners from the errour of their wayes they may shine like the stars in glory Amen Give unto thy servants the Bishops a discerning Spirit that they may lay hands suddenly on no man but may depute such persons to the Ministeries of religion who may adorn the Gospel of God and whose lips may preserve knowledge and such who by their good preaching and holy living may advance the service of the Lord Jesus Amen 5. For our neerest relatives as Husband Wife Children Family c. O God of infinite mercy let thy loving mercy and compassion descend upon the head of thy servants my wife or husband children and family be pleased to give them health of body and of spirit a competent portion of temporals so as may with comfort support them in their journey to Heaven preserve them from all evill and sad accidents defend them in all assaults of their enemies direct their persons and their actions sanctifie their hearts and words and purposes that we all may by the bands of obedience and charity be united to our Lord Jesus and alwayes feeling thee our mercifull and gracious Father may become a holy family discharging our whole duty in all our relations that we in this life being thy children by adoption and grace may be admitted into thy holy family hereafter for ever to sing praises to thee in the Church of the first-born in the family of thy redeemed ones Amen 6. For our Parents our Kindred in the flesh our Friends and Benefactors O God merciful and gracious who hast made my Parents my friends and my Benefactors ministers of thy mercy instruments of providence to thy servant I humbly beg a blessing to descend upon the heads of name the persons or the relations Depute thy holy Angels to guard their persons thy holy spirit to guide their souls thy providence to minister to their necessities and let thy grace and mercy preserve them from the bitter pains of eternal death and bring them to everlasting life through Jesus Christ. Amen 7. For all that lye under the rod of war famine pestilence to be said in the time of plague or war c. O Lord God almighty thou art our Father we are thy children thou art our Redeemer we thy people purchased with the price of thy most precious blood be pleased to moderate thy anger towards thy servants let not thy whole displeasure arise lest we be consumed and brought to nothing Let health and peace be within our dwellings let righteousness and holiness dwell for ever in our hearts and be express'd in all our actions and the light of thy countenance be upon us in all sufferings that we may delight in the service and in the mercies of God for ever Amen O gracious Father and mercifull God if it be thy will say unto the destroying Angel it is enough and though we are not better then our brethren who are smitten with the rod of God but much worse yet may it please thee even because thou art good and because we are timerous and sinfull not yet fitted for our appearance to set thy mark upon our foreheads that thy Angel the Minister of thy justice may pass over us hurt us not let thy hand cover thy servants and hide us in the clefts of the rock in the wounds of the holy Jesus from the present anger that is gone out against us that though we walk thorough the valley of the shadow of death we may fear no evill and suffer none and those whom thou hast smitten with thy rod support with thy staff and visit them with thy mercies and salvation through Jesus Christ. Amen 8. For all women with childe and for unborn children O Lord God who art the Father of them that trust in thee and shewest mercy to a thousand generations of them that fear thee have mercy upon all women great with childe * be pleased to give them a joyfull and a safe deliverance and let thy grace preserve the fruit of their wombs and conduct them to the holy Sacrament of Baptisme that they being regenerated by thy spirit and adopted into thy family and the portion and duty of Sons may live to the glory of God to the comfort of their parents and friends to the edification of
loving kindness to my Patron to all my friends and Benefactors Reward them and make them plentiful recompense for all the good which from tâ—y merciful providence they have conveyed unto me Let the light of thy countenance shine upon them and let them never come into any affliction or sadness but such as may be an instrument of thy 〈◊〉 their eternal comfort Forgive them all 〈◊〉 sins let thy Divined Spirit preserve them from all deeds of Darkness Let thy ministring Angels guard their persons from the violence of â—hy spirits of Darkness And thou wâ—o knowest every degree of their necessity by thy infinite wisdom give supply to all tâ—eiâ— needs by â—he glorious mercy preserving 〈◊〉 persons sanctifying their hearts and leading them in the waies of righteousness by the waters of comfort to the land of etâ—râ—al â—eâ—t and glory through Jesus Christ our Lord. Amen CHAP. IV. Of Christian Religion REligion â—n a large sense doth signifie the whole duty of Man comprehending in it Justice Charity and Sobriety because all these being commanded by God they become a part of that honour and worship which we are bound to pay to him And thus the word is used in S. James Pure Religion and undefiled before God and the Father is this Iam. 1.27 To visit the fatherlesse and Widows in their â—ffliction and to keep himself unspotted from the world But in a more restrained sense it is taken for that part of duty which particularly relates to God in our worshippings and adoration of him in confessing his excellencies loving his person admitting his goodness believing his Word and doing all that which may in a proper and direct manner doe him honour It contains the duties of the first Table only and so it is called Godliness Tit. 2.12 and is by S. Paul distinguished from Justice and Sobriety In this sense I am now to explicate the parts of it Of the internal actions of Religion Those I call the internal actions of Religion in which the soul only is imployed and ministers to God in the special actions of Faith Hope and Charity Faith believes the revâ—lations of God Hope expects his promises and Charity loves his excellencies and mercies Faith gives our understanding to God Hope gives up all the passions and affections to Heaven and heavenly things and Charity gives the will to the service of God Faith is opposed to infidelity Hope to Despair Charity to Enmity and Hostility and these three sanctifie the whole Man and make our duty to God and obedience to his Commandments to be chosen reasonable and delightful and therefore to be intire persevering and universal SECT IV. Of Faith The Acts and Offices of Faith are 1. TO believe every thing which God hath revealed to us Demus Deie aliquâ—d posse quod noâ— fateamuâ— investâ—gare noâ— possâ— S. Aug. l. 21. c 7. de Civitat and when once we are convinced that God hath spoken it to make no further enquiry but humbly to submit ever remembring that there are some things which ouâ— understanding cannot fathom nor search out their depth 2. To believe nothing concerning God but what is honourable and excellent as knowing that belief to be no honouring of God which entertains of him any dishonourable thoughts Faith is the parent of Charity and whatsoever Faith entertains must be apt to produce love to God but he that believes God to be cruel or unmerciful or a rejoicer in the unavoidable damnation of the greatest part of mankinde or that he speaks one thing and privately means another thinks evil thoughts concerning God and such as for which we should hate a man and therefore are great enemies of Faith being apt to destroy Charity Our Faith concerning God must be as himself hath revealed and described his own excellencies and in our discourses we must remove from him all imperfection and attribute to him all excellence 3. To give our selves wholly up to Christ in heart and desire to become Disciples of his doctrine with choice besides conviction being in the presence of God but as Ideots that is without any principles of our own to hinder the truth of God but sucking in greedily all that God hath taught us believing it infinitely and loving to believe it For this is an act of Love reflected upon Faith or an act of Faith leaning upon Love 4. To believe all Gods promises and that whatsoever is promised in Scripture shall on Gods part be as surely performed as if we had it in possession This act makes us to relie upon God with the same confidence as we did on our Parents when we were children when we made no doubt but whatsoever we needed we should have it if it were in their power 5. To believe also the conditions of the promise or that part of the revelation which concerns our duty Many are apt to believe the Article of remission of sins but they believe it without the condition of repentance of the fruits of holy life and that is to believe the Article otherwise then God intended it For the Covenant of the Gospel is the great object of Faith and that supposes our duty to answer his grace that God will be our God so long as we are his people The other is not Faith but Flattery 6. To professe publickly the doctrine of Jesus Christ openly owning whatsoever he hath revealed and commanded not being ashamed of the Word of God or of any practices enjoyned by it and this without complying with any mans interest not regarding favour nor being moved with good words not fearing disgrace or losse or inconvenience or death it self 7. To pray without doubting without weariness without faintness entertaining no jealousies or suspicions of God but being confident of Gods hearing us and of his returns to us whatsoever the manner or the instance be that if we doe our duty it will be gracious and merciful These acts of Faith are in several degrees in the servants of Jesus some have it but as a grain of mustard-seed some grow up to a plant some have the fulness of faith but the least faith that is must be a perswasion so strong as to make us undertake the doing of all that duty which Christ built upon the foundation of believing but we shall best discern the truth of our faith by these following signes S. Hierome reckons three Dâ—aâ—â— adver Lucif Signes of true Faith 1. An earnest and vehement prayer for it is impossible we should heartily believe the things of God and the glories of the Gospel and not most importunately desire them For every thing is desired according to our belief of its excellency and possibility 2. To doe nothing for vain-glory but wholly for the interests of religion and these Articles we believe valuing not at all the rumours of men but the praise of God to whom by faith we have given up all our intellectual faculties 3. To be content with God for our Judge for
for covetous or ambitious ends or shall not design the glory of God principally and especially he hath polluted his hands and his heart and the fire of the Altar is quenched or it sends forth nothing but the smoke of mushroms or unpleasant gums And it is a great unworthiness to preferre the interest of a creature before the ends of God the Almighty Creator But because many cases may happen in which a mans heart may deceive him and he may not well know what is in his own spirit therefore by these following signes we shall best make a judgment whether our intentions be pure and our purposes holy Signes of purity of intention 1. It is probable our hearts are right with God and our intentions innocent and pious See Sect â— of this 〈◊〉 Chap â—â—â—â—â—le 18. if we set upon actions of religion or civil life with an affection proportioned to the quality of the work that we act our temporal affairs with a desire no greater then our necessity and that in actions of religion we be zealous active and operative so far as prudence will permit but in all cases that we value a religious design before a temporal when otherwise they are in equal order to their several ends that is that whatsoever is necessary in order to our souls health be higher esteemed then what is for bodily and the necessities the indispensable necessities of the spirit be served before the needs of nature when they are required in their several circumstances Or plainer yet when we choose any temporal inconvenience rather then commit a sin and when we choose to do a duty rather then to get gain But he that does his recreation or his merchandise cheerfully promptly readily and busily and the works of religion slowly flatly and without appetite and the spirit moves like Pharaohs chariots when the wheels were off it is a signe that his heart is not right with God but it cleaves too much to the world 2. It is likely our hearts are pure and our intentions spotlesse when we are not solicitous of the opinion and censures of men but only that we doe our duty and be accepted of God For our eyes will certainly be fixed there from whence we expect our reward and if we desire that god should approve us it is a sign we doe his work and expect him our Pay-master 3. He that does as well in private between God and his own soul as in publick in Pulpits in Theatres and Market-places hath given himself a good testimony that his purposes are full of honesty nobleness and integrity For what Helkanah said to the Mother of Samuel Am not I better to thee then ten sons is most certainly verified concerning God that he who is to be our Judge is better then ten thousand witnesses But he that would have his virtue published studies not virtue but glory He is not just Seneca Ep. 115. that will not be just without praise but he is a righteousman that does justice when to doe so is made infamous and he is a wise man who is delighted with an ill name that is well gotten S Chrys. li. de cempun cordis And indeed that man hath a strange covetousness or folly that is not contented with this reward that he hath pleased God And see what he gets by it S Greg. Moral 8. cap. 25. He that does good works for praise or secular ends sells an inestimable jewel for a trifle and that which would purchase Heaven for him he parts with for the breath of the people which at the best is but aire and that not often wholsome 4. It is well also when we are not sollicitous or troubled concerning the effect and event of all our actions but that being first by Prayer recommended to him is lest at his dispose for then in case the event be not answerable to our desires or to the efficacy of the instrument we have nothing left to rest in but the honesty of our purposes which it is the more likely we have secured by how much more we are indifferent concerning the successe S. James converted but eight persons when he preacht in Spain and our blessed Saviour converted fewer then his own Disciples did And if thy labours prove unprosperous if thou beest much troubled at that it is certain thou didst not think thy selfe secure of a reward for your intention which you might have done if it had been pure and just 5. He loves virtue for Gods sake and its own that loves and honours it wherever it is to be seen but he that is envious or angry at a virtue that is not his own at the perfection or excellency of his Neighbour is not covetous of the virtue but of its reward and reputation and then his intentions are polluted It was a great ingenuity in Moses that wished all the people might be prophets but if he had designed his own honour he would have prophecied alone But he that desires only that the worke of God and religion shal go on is pleased with it who ever is the instrument 6. He that despises the world and all its appendent vanities is the best Judge and the most secured of his intentions because he is the furthest removed from a temptation Every degree of mortification is a testimony of the purity of our purposes and in what degree we despise sensual pleasure or secular honours or wordly reputation in the same degree we shall conclude our heart right to religion and spiritual designes 7. When we are not solicitous concerning the instruments and means of our actions but use those means which God hath laid before us with resignation indifferency and thankfulness it is a good signe that we are rather intent upon the end of Gods glory then our own conveniency or temporal satisfaction He that is indifferent whether he serve God in riches or in poverty is rather a seeker of God then of himself and he that will throw away a good book because it is not curiously guilded is more desirous to please his eye then to inform his understanding 8. When a temporal end consisting with a spiritual and pretended to be subordinate to it happens to fail and be defeated if we can rejoice in that so Gods glory may be secured and the interests of religion it is a great signe our hearts are right and our ends prudently designed and ordered When our intentions are thus ballanced regulated and discerned we may consider 1. That this exercise is of so universal efficacy in the whole course of a holy life that it is like the soule to every holy action and must be provided for in every undertaking and is of it selfe alone sufficient to make all natural and indifferent actions to be adopted into the family of religion 2. That there are some actions which are usually reckoned as parts of our religion which yet of themselves are so relative and imperfect that without the purity of
which becometh women professing godliness with good works 9. As those meats are to be avoided which tempt our stomacks beyond our hunger so also should prudent persons decline all such spectacles relations Theatres loud noises and out-cries which concern us not and are besides our natural or moral interest Our senses should not like petulant and wanton Girles wander into Markets and Theatres without just imployment Oedipam curiositas in extremas cojecit calamitateâ— Plat but when they are sent abroad by reason return quickly with their errand and remain modestly at home under their guide till they be sent againe 10. Let all persons be curious in observing modesty toward themselves in the handsome treating their own body and such as are in their power whether living or dead Against this rule they offend who expose to others their own or pry into others nakedness beyond the limits of necessity where a leave is not made holy by a permission from God It is also said that God was pleased to work a miracle about the body of Epiphanius to reprove the immodest curiosity of an unconcerned person who pryed too neer when charitable people were composing it to the grave In all these cases and particulars although they seem little yet our duty and concernment is not little Concerning which I use the words of the Son of Sirach He that despiseth little things shall perish by little and little SECT VI. Of contentedness in all estates and accidents Virtues and Discourses are like Friends necessary in all fortunes but those are the best which are Friends in our sadnesses and support us in our sorrows and sad accidents and in this sense no man that is virtuous can be friendlesse nor hath any man reason to complain of the Divine Providence or accuse the publick disorder of things or his own infelicity since God hath appointed one remedy for all the evils in the World and that is a contented spirit For this alone makes a man passe through fire and not be scorched through Seas and not be drowned through hunger and nakedness and want nothing For since all the evil in the world consists in the disagreeing between the object and the appetite as when a man hath what he desires not or desires what he hath not or desires amisse he that composes his spirit to the present accident hath variety of instances for his virtue but none to trouble him because his desires enlarge not beyond his present fortune and a wise man is placed in the variety of chances like the Nave or Centre of a wheel in the midst of all the circumvolutions and changes of posture without violence or change save that it turns gently in complyance with its changed parts and is indifferent which part is up and which is down for there is some virtue or other to be exercised what ever happens either patience or thanksgiving love or fear moderation or humility charity or contentedness and they are every one of them equally in order to his great end and immortal felicity and beauty is not made by white or red by black eyes and a round face by a straight body and a smooth skin but by a proportion to the fancy No rules can make amability our mindes and apprehensions make that and so is our felicity and we may be reconciled to poverty a low fortune if we suffer contentedness and the grace of God to make the proportions For no man is poor that does not think himself so But if in a full fortune with impatience he desires more he proclaims his wants and his beggerly condition Nam facta tibi est si dissimules injuria But because this grace of contentedness was the sum of all the old moral Philosophy and a great duty in Christianity and of most universal use in the whole course of our lives and the only instrument to ease the burdens of the world and the enmities of sad chances it will not be amisse to presse it by the proper arguments by which God hath bound it upon our spirits it being fastned by Reason and Religion by duty and interest by necessity and conveniency by example and by the proposition of excellent rewards no lesse then peace and felicity 1. Contentedness in all estates is a duty of Religion it is the great reasonableness of complying with the Divine providence which governs all the World and hath so ordered us in the administration of his great Family He were a strange fool that should be angry because Dogs and sheep need no shoes and yet himself is full of care to get some God hath supplied those needs to them by natural provisions and to thee by an artificial for he hath given thee reason to learn a trade or some meanes to make or buy them so that it onely differs in the manner of our provision and which had you rather want shoes or reason And my Patron that hath given me a Farm is freer to me then if he gives a loaf ready baked But however all these gifts come from him and therefore it is fit he should dispence them as he please and if we murmure here we may at the next melancholy be troubled that God did not make us to be Angels or Stars For if that which we are or have doe not content us we may be troubled for every thing in the World which is besides our being or our possessions God is the Master of the Scenes we must not choose which part we shall act it concerns us only to be careful that we doe it well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies saying If this please God let it be as it is and we who pray that Gods will may be done in Earth as it is in Heaven must remember that the Angels doe whatsoever is commanded them and go where ever they are sent and refuse no circumstances and if their imployment be crossed by a higher decree â—an 14.13 they sit down in peace and rejoice in the event and when the Angel of Judea could not prevail in behalf of the people committed to his charge because the Angel of Persia opposed it he only told the story at the command of God and was as content and worshipped with as great an extasie in his proportion as the prevailing Spirit Doâ— thou so likewise keep the station where God hath placed you and you shall never long for things without but sit at home feasting upon the Divine Providence and thy own reason by which we are taught that it is necessary and reasonable to submit to God For is not all the World Gods family Are not we his creatures Are we not as clay in the hand of the Potter Doe we not live upon his meat and move by his strength and doe our work by his light Are we any thing but what we are from him and shall there be a mutiny among the flocks and herds because their Lord or their Shepherd chooses their pastures and
Ancients sunâ—sta pecunia Templo Noâ— duÌ„ habitas nullaâ—â—â—mmoâ—uÌ„ creximas aras Vt â—â—litur pax atque fides that they who made Gods of gold and silver of hope and fear peace and fortune Garlick and Onions Beasts and Serpents and a quartan ague yet never deified money meaning that however wealth was admired by common or abused understandings yet from riches that is from that proportion of good things which is beyond the necessities of Nature Hâ—rat od 31. lib. 1. no moment could be added to a mans real content or happiness Coâ—n from Sardinia herds of Calabrian cattel meadows through which pleasant Liris glides silks from Tyrus and golden Chalices to drown my health in are nothing but instruments of vanity or sin and suppose a disease in the soul of him that longs for them or admires them Chap. 4. Sâ— 1. 8 â—itle of Covetoâ—â—ness And this I have otherwhere represented more largely to which I here add that riches have very great dangers to their souls not only who covet them but to all that have them For if a great personage undertakes an action passionately and upon great interest let him manage it indiscreetly let the whole designe be unjust let it be acted with all the malice and impotency in the World he shall have enough to flatter him but not enough to reprove him He had need be a bold man that shall tell his Patron he is going to Hell and that Prince had need be a good man that shall suffer such a Monitor And though it be a strange kinde of civility and an evil dutifulness in Friends and Relatives to suffer him to perish without reproof or medicine rather then to seem unmannerly to a great sinner yet it is noâ—e of their least infelicities that their wealth and greatness shall put them into sinne and yet put them past reproof I need not instance in the habitual intemperance of rich Tables nor the evil accidents and effects of fulness pride and lust wantonness and softness of disposition huge talking and an imperious spirit despite of Religion and contempt of poor persons At the best Iam. â— 5 6 7. it is a great temptation for a man to have in his power whatsoever he can have him in his sensual desires and therefore riches is a blessing like to a present made of a whole Vintage to a Man in a Hectick Feaver he will be much tempted to drink of it and if he does he is inflamed and may chance to die with the kindness Now besides what hath been already noted in the state of poverty there is nothing to be accounted for but the fear of wanting necessaries of which if a man could be secured that he might live free from care all the other parts of it might be reckoned amongst the advantages of wise and sober persons rather then objections against that state of fortune But concerning this I consider that there must needs be great security to all Christians since Christ not only made expresse promises that we should have sufficient for this life but also took great pains and used many arguments to create confidence in us and such they were which by their own strength were sufficient though you abate the authority of the Speaker The Son of God told us his Father takes care of us He that knew all his Fathers counsels and his whole kindness towards mankinde told us so How great is the truth how certain how necessary which Christ himself proved by arguments The excellent words and most comfortable sentences which are our Bills of Exchange upon the credit of which we lay our cares down and receive provisions for our need Mat. 6 â—5 are these Take no thought for your life what ye shall eat or what ye â—â—all drink nor yet for your body what ye shall put on Is not the life more then meat and the body then raiment Behold the fowls of the ayre for they sow not neither doe they reap nor gather into barns yet your heavenly Father feedeth them Are ye not much better then they Which of you by taking thought can adde one cubit to his stature And why take ye thought for raiment Consider the Lillies of the field how they grow They toil not neither doe they spin and yet I say unto you that even Solomon in all his glory was not arayed like one of these Therefore if God so clothe the grasse of the field which to day is and to morrow is caâ—â— into the oven shall he not much more clothe you O ye of little faith Therefore take no thought saying what shall we eat or what shall we drink â—â— wherewith all shall we be clothed for after all these things doe the gentiles seek For your heavenly Father knoweth that ye have need of all these things But seek ye first the kingdom of God and his righteousness and all these things shall be added unto you Take therefore no thought for the morrow for the mâ—rrow shall take though for the things â—f it self sufficient to the day is the evil thereof The same discourse is repeated by Saint Luke â—uke 12.22 to ver 31. and accordingly our duty is urged and our confidence abetted by the Disciples of our Lord in divers places of holy Scripture So Saint Paul â—â—il 4.6 Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your request be made known unto God And again â— Tim 6.17 Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living GOD who giveth us â—ichly all things to enjoy And yet again Let your conversation be without covetousness and be content with such things as ye have for he hath said I will never leave thee nor forsake thee So that we may boldly say The Lord is my helper And all this is by S. Peter summed up in our duty thus Cast all your care upon him for he careth for you Which words he seems to have borrowed out of the 55 Psalm verse 23. where David saith the same thing almost in the same words To which I only adde the observation made by him and the argument of experience I have been young and now am old and yet saw I never the righteous forsaken nor his seed begging their bread And now after all this a fearless confidence in God and concerning a provision of necessaries is so reasonable that it is become a duty and he is scarce a Christian whose faith is so little as to be jealous in God and suspicious concerning meat and clothes that man hath nothing in him of the nobleness or confidence of Charity Does not God provide for all the birds and beasts and fishes Doe not the sparrows flie from their bush and every morning finde meat where they laid it not Doe not the young ravens call to God and he feeds them and were it reasonable that the sons
act of love to a sin is a perfect enemy to the love of God and it is a great shame to take any part of our affection from the eternal God to bestow it upon his creature in defiance of the Creator or to give it to the Devil our open enemy in disparagement of him who is the fountain of all excellencies and Celestial amities 2. Lay fetters and restraints upon the imaginative and phantastick part because our fancie being an imperfect and higher faculty is usually pleased with the entertainment of shadows and gauds and because the things of the world fill it with such beauties and phantastick imagery the fancy presents such objects as amiable to the affections and elective powers Persons of fancy such as are women and children have alwaies the most violent loves but therefore if we be carefull with what representments we fill our fancy we may the sooner rectifie our loves To this purpose it is good that we transplant the instruments of fancy into religion and for this reason musick was brought into Churches and ornaments and perfumes and comely garments and solemnities and decent ceremonies that the busie and lesse discerning fancy being bribed with its proper objects may be instrumentall to a more celestial and spiritual love 3. Remove solicitude or wordly cares and multitudes of secular businesses for if these take up the intention and actual application of our thoughts and our imployments they will also possesse our passions which if they be filled with one object though ignoble cannot attend another though more excellent We alwaies contract a friendship and relation with those with whom we converse our very Countrey is dear to us for our being in it and the Neighbours of the same Village and those that buy and sell with us have seised upon some portions of our love and therefore if we dwel in the affairs of the World we shall also grow in love with them and all our love or all our hatred all our hopes or all our fears which the eternal God would willingly secure to himself and esteem amongst his treasures and precious things shall be spent upon trifles and vanities 4. Doe not only choose the things of God but secure your inclinations and aptnesses for God and for Religion For it will be a hard thing for a Man to doe such a personal violence to his first desires as to choose whatsoever he hath no minde to A Man will many times satisfie the importunity and daily solicitations of his first longings and therefore there is nothing can secure our loves to God but stopping the natural Fountains and making Religion to grow neer the first desires of the soul. 5. Converse with God by frequent prayer In particular desire that your desires may be right and love to have your affections regular and holy To which purpose make very frequent addresses to God by ejaculations and communions and an assiduous daily devotion Discover to him all your wants complain to him of all your affronts doe as Hezekiah did lay your misfortunes and your ill news before him spread them before the Lord call to him for health run to him for counsel beg of him for pardon and it is as natural to love him to whom we make such addresses and of whom we have such dependencies as it is for children to love their parents 6. Consider the immensity and vastness of the Divine love to us expressed in all the emanations of his providence 1. In his Creation 2. In his conservation of us For it is not my Prince or my Patron or my Friend that supports me or relieves my needs but God who made the Corn that my friend sends me who created the Grapes and supported him who hath as many dependences and as many natural necessities and as perfect disabilities as my self God indeed made him the instrument of his providence to me as he hath made his own Land or his own Cattel to him with this only difference that God by his ministration to me intends to doe him a favour and a reward which to natural instruments he does not 3. In giving his Son 4. In forgiving our sins 5. In adopting us to glory and ten thousand times ten thousand little accidents and instances hapning in the doing every of these and it is not possible but for so great love we should give love again for God we should give Man for felicity we should part with our misery Nay so great is the love of the holy Jesus Sic Jâ—sus divit S. Carpo apud Dionysium epist. ad Demiphiâ—m God incarnate that he would leave all his triumphant glories and die once more for Man if it were necessary for procuring felicity to him In the use of these instruments love will grow in several knots and steps like the Sugar-canes of India according to a thousand varieties in the person loving and it will be great or lesse in several persons and in the same according to his growth in Christianity but in general discoursing there are but two states of love and those are Labour of love and the Zeal of love the first is duty the second is perfection The two states of love to God The least love that is must be obedient pure simple and communicative that is it must exclude all affection to sin and all inordinate affection to the World and must be expressive according to our power in the instances of duty and must be love for loves sake and of this love Martyrdome is the highest instance that is a readiness of minde rather to suffer any evil then to doe any Of this our blessed Saviour affirmed That no man had greater love then this that is this is the highest point of duty the greatest love that God requires of Man And yet he that is the most imperfect must have this love also in preparation of minde and must differ from another in nothing except in the degrees of promptness and alacrity And in this sense he that loves God truly though but with a beginning and tender love yet he loves God with all his heart that is with that degree of love which is the highest point of duty and of Gods charge upon us and he that loves God with all his heart may yet increase with the increase of God just as there are degrees of love to God among the Saints and yet each of them love him with all their powers and capacities 2. But the greater state of love is the zeal of love which runs out into excrescencies and suckers like a fruitfull and pleasant tree or bursting into gums and producing fruits not of a monstrous but of an extraordinary and heroicall greatness Concerning which these cautions are to be observed Cautions and Rules concerning zeal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.18 1. If zeal be in the beginnings of our spiritual birth or be short sudden and transient or be a consequent of a mans natural temper or come upon
prayers a great part whereof we doe not hear our selves If they be not worthy of our attention they are farre more unworthy of Gods Signes of tediousnesse of spirit in our prayers and all actions of religion The second temptation in our prayer is a tediousness of spirit or a weariness of the imployment like that of the Jews who complained that they were weary of the new moons and their souls loathed the frequent return of their Sabbaths so doe very many Christians who first pray without servour and earnestness of spirit and secondly meditate but seldom and that without fruit or sense or affection or thirdly who seldom examine their consciences and when they doe it they doe iâ— but sleepily slightly without compunction or hearty purpose or fruits of amendment 4. They enlarge themselves in the thoughts and fruition of temporal things running for comfort to them only in any sadness and misfortune 5. They love not to frequent the Sacraments nor any the instruments of religion as sermons confessions prayers in publick fastings but love ease and a loose undiscipli'nd life 6. They obey not their superiours but follow their own judgment when their judgment follows their affections and their affections follow sense and worldly pleasures 7. They neglect or dissemble or deferre or doe not attend to the motions and inclinations to virtue which the Spirit of God puts into their soul. 8. They repent them of their vows and holy purposes not because they discover any indiscretion in them or intolerable inconvenience but because they have within them labor as the case now stands to them displeasure 9. They content themselves with the first degrees and necessary parts of virtue and when they are arrived thither they sit down as if they were come to the mountain of the Lord and caâ—e not to proceed on toward perfection 10. They enquire into all cases in which it may be lawful to omit a duty and though they will not do less then they are bound to yet they will do no more then needs must for they do out of fear and self-love not out of the love of God or the spirit of holyness and zeal The event of which will be this He that will do no more then needs must will soon be brought to omit something of his duty and will be apt to believe less to be necessary then is Remedies against tediousness of spirit The Remedies against this temptation are these 1. Order your privat devotions so that they become not arguments causes of tediousness by their indiscreet length but reduce your words into a narrower compass still keeping all the matter and what is cut off in the length of your praiers supply in the earnestness of your spirit for so nothing is lost while the words are changed into matter and length of time into servencie of devotion The forms are made not the less perfect and the spirit is more and the scruple is remov'd 2. It is not imprudent if we provide variety of forms of Praier to the same purposes that the change by consulting with the appetites of fancy may better entertain the Spirit and possibly we may be pleased to recite a hymn when a collect seems flat to us and unpleasant and we are willing to sing rather then to say or to sing this rather then that we are certain that variety is delightful and whether that be natural to us or an imperfection yet if it be complied with it may remove some part of the temptation 3. Break your office and devotion into fragments and make frequent returnings by ejaculations and abrupt entercourses with God for so no length can oppress your tenderness and sickliness of spirit and by often praying in such manner and in all circumstances we shall habituate our souls to praier by making it the business of many lesser portions of our time and by thrusting in between all our other imploiments it will make every thing relish of religion and by degrees tuâ—n all into its nature 4. Learn to abstract your thoughts and desires from pleasures and things of the world For nothing is a direct cure to this evil but cutting off all others loves and adherences Order your affairs so that religion may be propounded to you as a reward and praier as your defence and holy actions as your security and charity and good works as your treasure consider that all things else are satisfactions but to the brutish part of a man and that these are the refreshments and relishes of that noble part of us by which we are better then beasts and whatsoever other instrumeÌ„t exercise or consideration is of use to take our loves from the world the same is apt to place them upon God 5. Doe not seek for deliciousness and sensible consolations in the actions of religion but only regard the duty and the conscience of it For although in the beginning of religion most frequently and at â—â—me other tim 's irregularly God complies with our infirmity and encourages our duty with little overflowings of spiritual joy and sensible pleasure and delicacies in prayer so as we seem to feel some little beam of Heaven and great refreshments from the Spirit of consolation yet this is not alwaies safe for us to have neither safe for us to expect and look for and when we doe it is apt to make us cool in our enquiries and waitings upon Christ when we want them It is a running after him nor for the miracles but for the loaves not for the wonderfull things of God and the desires of pleasing him but for the pleasures of pleasing our selves And as we must not judge our devotion to be barren or unfruitful when we want the overflowings of joy running over so neither must we cease for want of them If our spirits can serve God choosingly and greedily out of pure conscience of our duty it is better in it self and more safe to us 6. Let him use to soften his spirit with frequent meditation upon sâ—d and dolorous objects as of death the terrours of the day of judgment fearful judgments upon sinners strange horrid accidents fear of Gods wrath the pains of Hell the unspeakable amazements of the damned the intolerable load of a sad eternity For whatsoever creaâ—es fear or makes the spirit to dwell in a religious sadness is apt to entender the spirit and make it devout and plyant to any part of duty For a great fear when it is ill managed is the parent of superstition but a discreet well guided fear produces religion 7. Pray often and you shall pray oftner and when you are accustomed to a frequent devotion it will so insensibly unite to your nature and affections that it will become trouble to omit your usual or appointed prayers and what you obtain at first by doing violence to your inclinations at last will not be leâ—t without as great unwillingness as that by which at first it entred This rule relies not only
death to redeem his enemies from bondage and death and Hell 3. Learn of the frugal man and only avoid sordid actions and turn good husband and change your arts of getting into providence for the poor and we shall soon become rich in good works and why should we not do â—s much for charity as for covetousness for Heaven as for the fading world for God and the Holy Jesus as for the needless superfluities of back and belly 14. In giving 〈◊〉 to beggers and persons of that low â—ank it is better to give little to each that we may give to the more so extending our almes to many persons but in charities of religion as building Hospitals Colleges and houses for devotion and in supplying the accidental wants of decayed persons fallen from great plenty to great necessity it is better to uâ—ite our almes then to disâ—erse them to make a noble relief or maintenance to one and to restore him to comfort then to support only his natural needs and keep him alive only unrescued from sad discomforts 15. The Precept of almes or charity bindes not indefinitely to all the instances and kindes of charity for he that delights to feed the poor and spends all his portion that way is not bound to enter into prisons and redeem captives but we are obliged by the presence of circumstances and the special disposition of providence and the pityablenesse of an object to this or that particular act of charity The eye is the sense of mercy and the bowels are its organ and that enkindles pity and pity produces almes when the eye sees what it never saw the heart will think what it never thought but when we have an object present to our eye then we must â—iâ—y for theâ—e the providence of God hath fiâ—ted our charity with circumstances He that is in thy sight or in thy Neitâ—â—â— who 〈◊〉 is fallen into the lot of thy charity Luk â—1 2 Acts. 3.6 Chi ti da un ossa non ti vorrebbe mortâ— 2 Cor 8 12 1 P. 1.1 22. 16. If thou hast no money yet thou must have mercy and art bound to pity the poor and pray for them and throw thy holy desires and devotions into the treasure of the Church and if thou doest what thou art able be it little or great corporal or spiritual the charity of almes or the charity of prayers a cup of wine or a cup of water if it be but love to the brethren or a desire to help all or any of Christs poor it shall be accepted according to what a man hath not according to what he hath not For Love is all this and all the other Commandments and it will expresse it self where it can and where it cannot yet it is love still and it is also sorrow that it cannot Motives to Charity Math. 6.4 Math. 13.12.33 â—5 30 Luk. 11.41 The motives to this duty are such as holy Scripture hath propounded to us by way of consideration and proposition of its excellencies and consequent reward 1. There is no one duty which our blessed Saviour did recommend to his Disciples with so repeated an injunction as this of charity and Almes 1 Tim 1. To which add the words spoken by our Lord It is betâ—er to give then to receive and when we consider how great a blessing it is that we beg not from door to door it is a ready instance of our thankfulnesse to God for his sake to relieve them that do 2. This duty is that alone whereby the future day of judgment shall be transacted For nothing but charity and almes is that whereby Câ—rist shall declare the justice and mercy of the eternal sentence Martyrdome it self is not there expressed and no otherwise involved but as it is the greatest charity 3. Câ—rist made himself the greatest and daily example of almes or charity He went up and down doing good preaching the Gospel and healing all diseases and God the Father is imitable by us in nothing but in puâ—iâ—y and in mercy â—hilip â— 17 4. Almes given to the poor redound to the emolument of the Giver both temporal and eternal Acts. 10.4 Heb. 13.6 Eccles. 3.1 Dan 4.27 5. They are instrumental to the remission of siâ—s Our forgiveness and mercy to others being made the very rule and proportion 〈◊〉 â—ur confidence and hope and our prayer to be forgiveâ— our selves 6. It is a treasure in Heaven it procures friends when we dye It is reckoned aâ— done to Christ whatsoever we doe to our poor brother and therefore when a poor man begs for Christ his sake if he have reasâ—n to ask for Christ his sake give it him if thou canst Now every man hath title to ask for Christs sake whose need is great and himselfe unable to cure it and if the man be a Christian. Whatsoever charity Christ will reward all that is given for Christs sake and therefore it may be asked in his name but every man that uses that sacred name for an endearment hath not a title to it either he nor his need 7. It is one of the wings of prayer by which it flyes to the throne of grace 8. It crowns all the works of piety 9. It causes thanksgiving to God on our behalf 10. And the bowels of the poor blesse us and they pray for us 11. And that portion of our estate out of which a tenth or a fifth or a twentieth or some offering to God for religion and the poor goes forth certainly returns with a greater blessing upon all the rest It is like the effusion of oyl by the Sidonian woman as long as she poures into empty vessels Nunquam memini me lâ—gisse ma à morte mortâ—um qui libenter â—yera charitaâ—â—â— exercuit S. Hieron Ep. ad Nepot it could never cease running or like the Widows barrel of meal it consumes not as long as she fed the Prophet 12. The summe of all is contained in the words of our blessed Saviour Give almes of such things as you have and behold all things are clean unto you 13. To which may be added that charity or mercy is the peculiar character of Gods Elect and a signe of predestination which advantage we are taught by S. Paul Put on therefore as the elect of God Coloss 3 12. holy and beloved bowels of mercy kindnesse c. forbearing one another and forgiving one another if any man have a quarrel against any The result of all which we may read in the words of S. Chrysostome To know the art of almes is greater then to be crowned with the Diadem of Kings And yet to convert one soul is greater then to poure out ten thousand talents into the baskets of the poor But because giving almes is an act of the virtue of mercifulnesse our endevour must be by proper arts to mortifie the parents of unmercifulnesse which are 1. Envy 2. Anger 3. Covetousnesse in which we may be
Baptisme Thou hast reconciled us by thy death justified us by thy Resurrection sanctified us by thy Spirit sending him upon thy Church in visible formes and giving him in powers and miracles and mighty signes and continuing this incomparable favour in gifts and sanctifying graces and promising that he shall abide with us for ever thou hast led us with thine own broken body and given drink to our soules out of thine own heart and hast ascended upon high and hast overcome all the powers of Death and Hell and redeemed us from the miseries of a sad eternity and sittest at the right hand of God making intercession for us with a never-ceasing charity O that men would therefore praise the Lord c. The grave could not hold thee long O holy eternal Jesus thy body could not see corruption neither could thy soul be left in Hel thou wert fre among the dead and thou brakest the iron gates of Death and the barrs and chains of the lower prisons Thou broughtest comfort to the souls of the Patriarchs who waited for thy coming who long'd for the redemption of Man and the revelation of thy day Abraham Isac and Jacob saw thy day and rejoyced and when thou didst arise from thy bed of darkness and leftest the grave-clothes behinde thee and put on a robe of glory over which for 40 dayes thou didst wear a veil and then entred into a cloud and then into glory then the powers of Hell were confounded then Death lost its power and was swallowed up into victory and though death is not quite destroyed yet it is made harmless and without a sting and the condition of Humane Nature is made an entrance to eternal glory and art become the Prince of life the first-fruits of the resurrection the first-born from the dead having made the way plain before our faces that we may also rise again in the Resurrection of the last day when thou shalt come again unto us to render to every man according to his works O that men would therefore praise the Lord c. O give thanks unto the Lord for he is gracious and his mercy endureth for ever O all ye angels of the Lord praise ye the Lord praise him and magnifie him for ever O ye spirits and souls of the Righteous praise ye the Lord praise him and magnifie him for ever And now O Lord God what shall I render to thy Divine Majesty for all the benefits thou hast done unto thy servant in my personall capacity Thou art my Creator and my Father my Protector and my Guardian thou hast brought me from my Mothers wombe thou hast told all my Joynts and in thy book were all my members written Thou hast given me a comely body Christian and carefull parents holy education Thou hast been my guide and my teacher all my dayes Thou hast given me ready faculties an unloosed tongue a cheerful spirit straight limbs a good reputation and liberty of person a quiet life and a tender conscience a loving wife or husband and hopefull children thou wert my hope from my youth through thee have I been holden up ever since I was born Thou hast clothed me and fed me given me friends and blessed them given me many dayes of comfort and health free from those sad infirmities with which many of thy Saints and dearest servants are afflicted Thou hast sent thy Angel to snatch me from the violence of fire and water to prevent praecipices fracture of bones to rescue me from thunder and lightning plague and pestilentiall diseases murder and robbery violence of chance and enemies and all the spirits of darkness and in the dayes of sorrow thou hast refreshed me in the destitution of provisions thou hast taken care of me and thou hast said unto me I will never leave thee nor forsake thee I will give thanks unto the Lord with my whole heart secretly among the faithfull and in the congregation Thou O my dearest Lord and Father hast taken care of my soul hast pitied my miseries sustained my infirmities relieved and instructed my ignorances and though I have broken thy righteous Laws and Commandements run passionately after vanities and was in love with Death and was dead in sin and was exposed to thousands of temptations and fell foully and continued in it and lov'd to have it so and hated to be reformed yet thou didst call me with the checks of conscience with daily Sermons and precepts of holiness with fear and shame with benefits and the admonitions of thy most holy Spirit by the counsell of my friends by the example of good persons with holy books and thousands of excellent arts and wouldest not suffer me to perish in my folly but didst force me to attend to thy gracious calling and hast put me into a state of repentance and possibilities of pardon being infinitely desirous I should live and recover and make use of thy grace and partake of thy glories I will give thanks unto the Lord with my whole heart secretly among the faithful and in the congregation For salvation belongeth unto the Lord and thy blessing is upon thy servant But as for me I will come into thy house in the multitude of thy mercies and in thy fear will I worship toward thy holy temple * For of thee and in thee and through and for thee are all things Blessed be the name of God from generation to generation Amen A short Form of thanksgiving to be said upon any special deliverance as from Child-birth from Sickness from battel or imminent danger at Sea or Land c. O most mercifull and gracious God thou fountain of all mercy and blessing thou hast opened the hand of thy mercy to fill me with blessings and the sweet effects of thy loving kindness thou feedest us like a Shepherd thou governest us as a king thou bearest us in thy arms like a nurse thou dost cover us under the shadow of thy wings and shelter us like a hen thou ô Dearest Lord wakest for us as a Watchman thou providest for us like a Husband thou lovest us as a friend and thinkest on us perpetually as a carefull mother on her helpless babe and art exceeding mercifull to all that fear thee and now O Lord thou hast added this great blessing of deliverance from my late danger here name the blessing it was thy hand and the help of thy mercy that relieved me the waters of affliction had drowned me and the stream had gon over my soul if the spirit of the Lord had not moved upon these waters Thou O Lord didst revoke thy angry sentence which I had deserved and which was gone out against me Unto thee O Lord I ascribe the praise and honour of my redemption I will be glad and rejoyce in thy mercy for thou hast considered my trouble and hast known my soul in adversity As thou hast spred thy hand upon me for a covering so also enlarg my heart with thankfulness and fill my
mouth with praises that my duty and returns to thee may be great as my needs of mercy are and let thy gracious favours and loving kindness endure for ever and ever upon thy servant and grant that what thou hast sown in mercy may spring up in duty and let thy grace so strengthen my purposes that I may sin no more lest thy threatning return upon me in anger and thy anger break me into pieces but let me walk in the light of thy favour and in the paths of thy Commandments that I living here to the glory of thy name may at last enter into the glory of my Lord to spend a whole eternity in giving praise to thy exalted and ever glorious name Amen We praise thee O God we knowledge thee to be the Lord. All the earth doth worship thee the Father Everlasting To thee all Angels cry aloud the heauens all the powers therein To thee Cherubim and Seraphim continually do cry Holy Holy Holy Lord God of Sabaoth Heaven and Earth are full of the Majesty of thy glory * Thâ— glorious company of the Apostles praise thee * The goodly fellowship of the Prophets praise thee * The noble army of Martyrs praise thee * The holy Church throughout all the world doth knowledg thee * The Father of an infinite Majesty * Thy honourable true and only Son * Also the Holy Ghost the Comforter * Thou art the King of glory O Christ. * Thou art the everlasting Son of the Father * When thou tookest upon thee to deliver man thou didst not abhor the Virgins womb * Wheâ— thou hadst overcome the sharpness of death thou didst open the Kingdom of Heaven to all Believers * Thou sittest at the right hand of God in the glory of the Father * We believe that thou shalt come to be our Judge * We therefore pray thee help thy servants whom thou hast redeem'd with thy precious blood * Make them to be number'd with thy Saints in glory everlasting O Lord save thy people and bless thine heritage Govern them and lift them up for ever Day by day we magnifie thee and we worship thy name ever world without end Vouchsafe O Lord to keep us this day without sin O Lord have mercy upon us have mercy upon us O Lord let thy mercy lighten upon us as or trust is in thee O Lord in thee have trusted let me never be confounded Amen A Prayer of thanksgiving after the receiving some great blessing as the birth of an Heir the success of an honest designe a victory a good harvest c. O Lord God Father of mercies the fountain of comfort and blessing of life and peace o plenty and pardon who fillest Heaven with thy glory and earth with thy goodness I give thee the most earnest most humble and most enlarged returns of my glad and thankfull heart for thou hast refreshed me with thy comforts and enlarged me with thy blessing thou hast made my flesh and my bones to rejoyce for besides the blessings of all mankinde the blessings of nature and the blessings of grace the support of every minute and the comforts of every day thou hast opened thy bosom and at this time hast powred out an excellent expression of thy loving kindness here name the blessing What am I O Lord and what is my Fathers house what is the life and what are the capacities of thy servant that thou shoul'd do this unto me * that the great God 〈…〉 and Angels should make a speciall decree in Heaven for me and send out an Angel of blessing and in stead of condemning and ruining me as I miserably have deserved to distinguish me from many my equals and my betters by this and many other speciall acts of Grace and favour Praised be the Lord daily even the Lord that helpeth us and powreth his benefits upon us He is our God even the God of whom cometh salvation God is the Lord by whom we escape death Thou hast brought me to great honour and comforted me on every side Thou Lord hast made me glad through thy works I will rejoyce in giving praise for the operation of thy hands O give thanks unto the Lord and call upon his name tell the people what things he hath done As for me I will give great thanks unto the Lord praise him among the multitude Blessed be the Lord God even the Lord God of Israel which only doth wondrous and gracious things And blessed be the name of his Majesty for ever and all the earth shall be filled with his Majesty Amen Amen Glory be to the Father c. As it was in the beginning c. A prayer to be said on the Feast of Christmas or the birth of our blessed Saviour Jesus the same also may be said upon the feast of the Annunciation and Purification of the B. Virgin Mary O Holy and Almighty God Father of mercies Father of our Lord Jesus Christ the Son of thy love and Eternal mercies I adore and praise and glorifie thy infinite and unspeakable love and wisdom who hast sent thy Son from the bosom of felicities to take upon him our nature and our misery and our guilt and hast made the Son of God to become the Son of Man that we might become the Sons of God and partakers of the divine nature since thou hast so exalted humane nature be pleased also to sanctifie my person that by a conformity to the humility and laws and sufferings of my dearest Saviour I may be united to his spirit and be made all one with the most Holy Jesus Amen O holy and Eternal Jesus who didst pity mankinde lying in his blood and sin and misery and didst choose our sadnesses and sorrows that thou mightest make us to partake of thy felicities Let thine eyes pity me thy hands support me thy holy â—eet tread down all the difficulties in my way to Heaven let me dwell in thy heart be instructed with thy wisdom moved by thy affections choose with thy will and be clothed with thy righteousness that in the day of Judgment I may be found having on thy garments sealed with thy impression and that bearing upon every faculty and member the character of my elder brother I may not be cast out with strangers and unbleivers Amen O Holy and ever blessed spirit who didst overshadow the holy Virgin Mother of our Lord and causedst her to conceive by a miraculous and mysterious manner be pleased to overshadow my soul and enlighten my spirit that I may conceive the holy Jesus in my heart and may bear him in my minde and may grow up to the fulness of the stature of Christ to be a perfect man in Christ Jesus Amen To God the Father of our Lord Jesus Christ. To the eternall Son that was incarnate and born of a virgin To the spirit of the Father and the Son be all honour and glory worship and adoration now and for ever Amen The same Form of Prayer