fallen upon me * behold thou hast made my dayes as it were a span long and mine age is even as nothing in respect of thee and verily every man living is altogether vanity * When thou with rebukes doest chasten man for sin thou makest his beauty to consume away like a moth fretting a garment every man therefore is but vanity And now Lord what is my hope truly my hope is even in thee * Hear my prayer O Lord and with thine ears consider my calling hold not thy peace at my tears * Take this plague away from me I am consumed by the means of thy heavy hand * I am a stranger with thee and a sojourner as all my fathers were * O spare me a little that I may recover my strength before I go hence and be no more seen * My soul cleaveth unto the dust O quicken me according to thy word * And when the snares of death compass me round about let not the pains of hell take hold upon me An Act of Faith concerning resurrection and the day of judgment to be said by sick persons or meditated I Know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold though my reins be consumed within me Job 19. God shall come and shall not keep silence there shall go before him a consuming fire and a mighty tempest shall be stirred up round about him he shall call the heaven from above and the earth that he may judge his people * O blessed Jesu thou art my judge and thou art my Advocate have mercy upon me in the houre of my death and in the day of judgment See John 5.28 and 1 Thessal 4.15 Short Prayers to be said by sick persons O Holy Jesus thou art a mercifull High-Priest and touched with the sense of our infirmities thou knowest the sharpness of my sickness and the weakness of my person The clouds are gathered about me and thou hast covered me with thy storm My understanding hath not such apprehension of things as formerly Lord let thy mercy support me thy spirit guide me and lead me through the valley of this death safely that I may pass it patiently holily with perfect resignation and let me rejoyce in the Lord in the hopes of pardon in the expectation of glory in the sense of thy mercies in the refreshments of thy spirit in a victory over all temptations Thou hast promised to be with us in tribulation Lord my soul is troubled and my body is weak and my hope is in thee and my enemies are busie and mighty now make good thy holy promise Now O holy Jesus now let thy hand of grace be upon me restrain my ghostly enemies and give me all sorts of spirituall assistances Lord remember thy servant in the day when thou bindest up thy Jewels O take from me all tediousness of Spirit all impatience and unquietness let me possesse my soul in patience and resign my soul and body into thy hands as into the hands of a faithfull Creator and a blessed Redeemer O holy Jesuâ— thou didst dye for us by thy sad pungent and intollerable pains which thou enduredst for me have pity on me and ease my pain or increase my patience Lay on me no more then thou shalt enable me to bear I have deserv'd it all and more and infinitely more Lord I am weak and ignorant timerous and inconstant and I fear lest something should happen that may discompose the state of my soul that may displease thee Do what thou wilt with me so thou doest but preserve me in thy fear and favour Thou knowest that it is my great fear but let thy spirit secure that nothing may be able to separate me from the love of God in Jesus Christ â—hen smite me here that thou mayest spare me for ever and yet O Lord smite me friendly for thou knowest my infirmities Into thy hands I commend my spirit for thou hast redeemed me O Lord thou God of truth * Come holy Spirit help me in this conflict Come Lord Jesus come quickly Let the Sick man often meditate upon these following promises and gracious words of God My help â—â—meth of the Lord who preserveth them that are true of heart Psal 7.11 And all they that know thy Name will put their trust in thee for thou Lord hast never failed them that seek thee Psal. 9.10 O how plentifull is thy goodness which thou hast laid up for them that fear thee and that thou hast prepared for them that put their trust in thee even before the sons of men Psal. 31. Behold the eye of the Lord is upon them that feare him and upon them that put their trust in his mercy to deliver their souls from death Psal. 33. The Lord is nigh unto them that are of a contrite heart and will save such as are of an humble spirit Psal. 34.17 Thou Lord shalt save both man and beast how excellent is thy mercy O God! and the children of men shall put their trust under the shadow of thy wings Psal. 36.7 They shall be satisfied with the plenteousness of thy house and thou shalt give them to drink of thy pleasures as out of the rivers v. 8. For with thee is the well of life and in thy light we shall see light v. 9. Commit thy way unto the Lord and put thy trust in him and he shall bring it to passe Ps. 37.5 But the salvation of the righteous cometh of the Lord who is also their strength in the time of trouble v. 40 So that a man shall say verily there is a reward for the righteous doubtless there is a God that judgeth the earth Psal. 58.10 Blessed is the man whom thou choosest and receivest unto thee he shall dwell in thy court and shall be satisfied with the pleasures of thy house even of thy holy temple Psal. 65.4 They that sow in tears shall reap in joy Psaâ— 126.6 It is written I will never leave thee nor forsake thee Heb. 13.5 The Prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven Jam. 5.15 Come and let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will bind us up Hos. 6.1 If we sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 John 2.2 If we confess our sins he is faithfull and righteous to forgive us our sins and to cleanse us from all unrighteousness 1 John 1.9 He that forgives shall be forgiven Luke 6.37 And this is the confidence that we have in him that if we ask any thing according to his will he heareth us 1 John 5.14 And ye know that he was manifested to take away
the Christian Common-wealth and the salvation of their own souls through Jesus Christ. Amen 9. For all estates of Men and Women in the Christian Church O Holy God King Eternal out of the infinite store-houses of thy grace and mercy give unto all Virgins chastity and a religious spirit to all persons dedicated to thee and to religion continence and meekness an active zeal and an unwearied spirit to all married paires faith and holiness to widows and fatherless an all that are oppressed thy patronage comfort and defence to all Christian women simplicity and modesty humility and chastity patience and charity give unto the poor to all that are robbed and spoiled of their goods a competent support and a contented spirit and a treasure in heaven hereafter give unto prisoners and captives to them that toil in the mines and row in the gallies strength of body and of spirit liberty and redemption comfort and restitution to all that travell by land thy Angel for their guide and a holy and prosperous return to all that travel by sea freedom from Pyrates and shipwrack and bring them to the Haven where they would be to distressed and scrupulous consciences to melancholy and disconsolate persons to all that are afflicted with evill and unclean spirits give a light from heaven great grace and proportionable comforts and timely deliverance give them patience and resignation let their sorrows be changed into grace and comfort and let the storm wast them certainly to the regions of rest and glory Lord God of mercy give to thy Martyrs Confessors and all thy persecuted constancy and prudence boldness and hope a full faith and a never failing charity To all who are condemned to death do thou minister comfort a strong a quiet and a resigned spirit take from them the fear of death and all remaining affections to sin and all imperfections of duty and cause them to die full of grace full of hope and give to all faithfull particularly to them who have recommēded themselves to the prayers of thy unworthy servant a supply of all their needs temporall and spirituall and according to their severall states and necessities rest and peace pardon and refreshment and shew us all a mercy in the day of judgment Amen Give O Lord to the magistrates equity sinceritie courage and prudence that they may protect the good defend religion and punish the wrong doers Give to the Nobilitie wisdom valour and loyaltie To Merchants justice and faithfulness to all Artificers and Labourers truth and honesty to our enemies forgiveness and brotherly kindness Preserve to us the heavens and the Ayre in healthful influence and disposition the Earth in plentie the kingdom in peace and good government our marriages in peace and sweetness and innocence of societie thy people from famine and pestilence our houses from burning and robbery our persons from being burnt alive from banishment prison from Widowhood destitution from violence of pains and passions from tempests and earth-quakes from inundation of waters from rebellion or invasion from impatience and inordinate cares from tediousness of spirit and despair from murder and all violent accursed and unusual deaths from the surprise of sudden and violent accidents from passionate and unreasonable fears from all thy wrath and from all our sins good Lord deliver and preserve thy servants for ever Amen Repress the violence of all implacable warring and tyrant Nations bring home unto thy fold all that are gone astray call into the Church all strangers increase the number and holyness of thy own people bring infants to ripeness of age and reason confirm all baptized people with thy grace and with thy Spirit instruct the novices and new Christians let a great grace and mercifull providence bring youthfull persons safely and holily through the indiscretions and passions and temptations of their younger years and those whom thou hast or shalt permit to live to the age of a man give competent strength and wisdom take from them covetousness and churlishness pride and impatience fill them full of devotion and charity repentance and sobriety holy thoughts and longing desires after Heaven and heavenly things give them a holy and a blessed death and to us all a joyfull resurrection through Jesus Christ our Lord. Amen Ad Sect. 10. The manner of using these devotions by way of preparation to the receiving the blessed Sacrament of the Lords Supper The just preparation to this holy Feast consisting principally in a holy life and consequently in the repetation of the acts of all vertues and especially of Faith Repentance Charity and thanksgiving to the exercise of these four graces let the person that intends to communicate in the times set apart for his preparation and devotion for the exercise of his Faith recite the prayer or Letany of the passion For the exercise of Repentance the form of confession of sins with the prayer annexed And for the graces of thanksgiving charity let him use the speciall forms of prayer above described or if a less time can be allotted for preparatory devotion the two first will be the more proper as containing in them all the personal duty of the communicant To which upon the morning of that holy solemnity let him adde A prayer of preparation or address to the holy Sacrament An act of Love O Most gracious and eternall God the helper of the helpless the comforter of the comfortless the hope of the afflicted the bread of the hungry the drink of the thirsty and the Saviour of all them that wait upon thee I blesse and glorifie thy Name adore thy goodness and delight in thy love that thou hast once more given me the opportunity of receiving the greatest favour which I can receive in this World even the body and blood of my dearest Saviour O take from me all affection to sin or vanity let not my affections dwell below but soar upwards to the element of love to the seat of God to the Regions of Glory and the inheritance of Jesus that I may hunger and thirst for the bread of life and the wine of elect soules and may know no loves but the love of God and the most mercifull Jesus Amen An act of Desire O Blessed Jesus thou hast used many arts to save me thou hast given thy life to redeem me thy holy Spirit to sanctifie me thy self for my example thy Word for my Rule thy grace for my guide the fruit of thy body hanging on the tree of the cross for the sin of my soul and after all this thou hast sent thy Apostles Ministers of salvation to call me to importune me to constrain me to holiness and peace and felicity O now come Lord Jesus come quicly my heart is desirous of thy presence and thirsty of thy grace and would fain entertain thee not as a guest but as an inhabitant as the Lord of all my faculties Enter in and take possession and dwell with me for ever
advantages by publishing that person whose work is religion whose company is Angels whose thoughts must dwell in heaven and separate from all mixtures of the world 4. Virgins have a peculiar obligation to charity for this is the virginity of the soul as purity integrity and separation is of the body which doctrine we are taught by S. Peter 1 Pet. 1.22 Seeing ye have purified your soules in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart fervently For a Virgin that consecrates her body to God and pollutes her spirit with rage or impatience or inordinate anger gives him what he most hates a most foul and defiled soul. 5. These Rules are necessary for Virgins that offer that state to God and mean not to enter into the state of marriage for they that only wait the opportunity of a convenient change are to steer themselves by the general Rules of Chastity Rules for Widowes or vidual Chastity For Widows the fontinel of whose desires hath been opened by the former permissions of the marriage-bed they must remember 1 That God hath now restrained the former license bound up their eyes and shut up their heart into a narrower compasse and hath given them sorrow to be a bridle to their desires A Widow must be a mourner and she that is not cannot so well secure the chastity of her proper state 2. It is against pulick honesty to marry another man so long as she is with childe by her former Husband and of the same fame it is in a lesser proportion to marry within the year of mourning but anciently it was infamous for her to marry till by common account the body was dissolved into its first principle of earth 3. A Widow must restrain her memory and her fancy not recalling or recounting her former permissions freer licenses with any present delight for then she opens that sluce which her Husbands death and her own sorrow have shut up 4. A Widow that desires her widowhood should be a state pleasing to God must spend her time as devoted Virgins should in fastings and prayers and charity 5. A Widow must forbid her self to use those temporal solaces which in her former estate were innocent but now are dangerous Rules for married persons or matrimonial chastity Concerning married persons Nisi fundamenta stirpis jucta sint probé miseros necesse est esse deinceps pesteros Eurip. besides the keeping of their mutual faith and contract with each other these particulars are useful to be observed 1. Although their mutual endearments are safe within the protection of marriage yet they that have Wives or Husbands must be as though they had them not that is they must have an affection greater to each other then they have to any person in the world but not greater then they have to God but that they be ready to part with all interest in each others person rather then sin against God 2. In their permissions and license they must be sure to observe the order of Nature and the ends of God Non debentus eodem amico uti 〈◊〉 atoâ—e nec eà dem ut uxor sâ—oâ—tâ— Plut conjug praecept He is an ill Husband that uses his Wife as a man treats â— Harlot having no other end but pleasure Concerning which our best rule is that although in this as in eating and drinking there is an appetite to be satisfied which cannot be done without pleasing that desire yet since that desire and satisfaction was intended by Nature for other ends they should never be separate from those ends but alwaies be joyned with all or one of these ends with a desire of children or to avoid fornication or to lighten and ease the cares and sadnesses of houshold affairs or to endear each other but never with a purpose either in act or desire to separate the sensuality from these ends which hallow it Onan did separate his act from its proper end and so ordered his embraces that his Wife should not conceive and God punished him Non rectè est ab Herodoto dictum simul cum tunica multerem verecundiam exuere Quae nâ— casta est positaÌ„ veste verecundiam ejus loco induit maâ—iâ—rtaue verecioidiâ conjuge tasserâ maximi invicenâ— moris uttentur Plut conjug praecept 3. Married persons must keep such modesty and decency of treating each other that they never force themselves into high and violent lusts with arts and misbecoming devices alwaies remembring that those mixtures are most innocent which are most simple and most natural most orderly and most safe 4. It is a duty of matrimonial chastity to be restrained and temperate in the use of their lawful pleasures concerning which although no universal Rule can antecedently be given to all persons any more then to all bodies one proportion of meat and drink yet married persons are to estimate the degree of their license according to the following proportions * 1. That it be moderate so as to consist with health * 2. That it be so ordered as not to be too expensive of time that precious opportunity of working out our salvation * 3. That when duty is demanded it be alwaies payed so farre as is in our powers and election according to the foregoing measures * That it be with a temperate affection without violent transporting desires or too sensual applications Concerning which a man is to make judgment by proportion to other actions and the severities of his religion and the sentences of sober and wise persons alwaies remembring that marriage is a provision for supply of the natural necessities of the body not for the artificial and procured appetites of the minde And it is a sad truth that many married persons thinking that the flood-gates of liberty are set wide open without measures or restraints so they sail in that channel have felt the final rewards of intemperance and lust by their unlawful using of lawful permissions Only let each of them be temperate and both of them be modest Socrates was wont to say that those women to whom Nature had not been indulgent in good features and colours should make it up themselves with excellent manners and those who were beautiful and comely should be careful that so fair a body be not polluted with unhandsome usages De conjug precept To which Plutarch adds that a Wife if she be unhandsome should consider how extremely ugly she should be if she wanted modesty but if she be handsome let her think how gracious that beauty would be if she superadds chastity 5. Married persons by consent are to abstain from their mutual entertainments at solemn times of devotion not as a duty of it self necessary but as being the most proper act of purity which in their condition they can present to God and being a good advantage for attending their preparation to the solemn duty and their demeanour in
unwearied diligence and an undisturbed resolution having no fondness for the vanities or possessions of this World but laying up my hopes in Heaven and the rewards of holy living and being strengthned with the Spirit in the inner man through Jesus Christ our Lord. Amen CHAP. III. Of Christian Justice IUstice is by the Christian Religion enjoyed in all its parts by these two propositions in Scripture Whatsoever ye would that men should doe to you even so doe to them This is the measure of communicative â—ustice or of that justice which supposes exchange of things profitable for things profitable that is I supply your need you may supply mine as I doe a benefit to you I may receive one by you and because every man may be injured by another therefore his security shall depend upon mine if he will not not let me be safe he shall not be safe himself only the manner of his being punished is upon great reason both by God and all the World taken from particulars and committed to a publick dis-interested person who will doe justice without passion both to him and to me If he refuses to doe me advantage he shall receive none when his needs require it And thus God gave necessities to men that all men might need and several abilities to several persons that each mâ—n might help to supply the publick needs and by joyning to fill up all wants they may be knit together by justice as the parts of the world are by nature and he hath made us all obnoxious to injuries and made every little thing strong enough to doe us hurt by some instrument or other and hath given us all a sufficient stock of self-love and desire of self preservation to be as the chain to tie together all the parts of society and to restrain us from doing violence lest we be violently dealt withall our selves The other part of justice is commonly called distributive and is commanded in this rule Rom. 13.7 Render to all their dues tribute to whom tribute is due custome to whome custome fear to whom fear honour to whom honour Owe no man any thing but to love one another This justice is distinguished from the first because the obligation depends not upon contract or express bargain but passes upon us by virtue of some command of God or our Superiour by nature or by grace by piety or religion by trust or by office 2 Pet. 4.10 according to that Commandment As every man hath received the gift so let him minister the same one to another as good stewards of the manifold grace of God And as the first considers an equality of persons in respect of the contract or particular necessity this supposes a difference of persons and no particular bargains but such necessary entercourses as by the Laws of God or man are introduced But I shall reduce all the particulars of both kindes to these four heads 1. Obedience 2. Provision 3. Negotiation 4. Restitution SECT I. Of Obedience to our Superiours OUr Superiours are set over us in affairs of the World or the affairs of the Soul and things pertaining to Religion and are called accordingly Ecclesiastical or Civil Towards whom our duty is tâ—uâ— generally described in the New Testament â—or Temporal or Civil Governours the Commands are these Rom. 13.8 Render to Caesar the things that are Caesars and Let every soul be subject to the higher powers For there is no power but of God 〈◊〉 3. â— The powers that be are obtained of God whosoever therefore resisteth the power resisteth the ordinance of God Pet. â— 13 and they that resist shall receive to themselves damnation and Put them in minde to be subâ—ect to principalities powers to obey Magistrates â— and Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme or unto Governours as unto them that are sent by him for the punishment of evil doers and the praise of them that doe well For Spiritual or Ecclesiastical Governours thus we are commanded Heb. â—3 17 Obey them that have the rule over you and submit your selves for they watch for your souls Pâ—â—â—l 2 29. as they that must give an account and Hold such in reputation and To this end did I write that I might know the proof of you whether ye be obedient in all things said S. Paul to the Church of Corinth 2 Cor. 2.2 Our duty is reducible to practise by the following Rules Acts and duties of Obedience to all our Superiours 1. We must obey all humane laws appointed and constituted by lawful Authority that is of the supreme power according to the constitution of the place in which we live all laws I mean which are not against the law of God 2. In obedience to humane laws we must observe the letter of the Law where we can without doing violence to the reason of the Law and the intention of the Law-giver but where they crosse each other the charity of the Law is to be preferred before its discipline and the reason of it before the letter 3. If the general reason of the Law ceases in our particular and a contrary reason rises upon us we are to procure dispensation or leave to omit the observation of it in such circumstances if there be any persons or office appointed for granting it but if there be none or if it is not easily to be had or not without an inconvenience greater then the good of the observation of the Law in our particular we are despensed withall in the nature of the thing without further processe or trouble 4. As long as the Law is obligatory so long our obedience is due and he that begins a contrary custom without reason sins but he that breaks the Law when the custom is entred and fixed is excused because it is supposed Moâ—◠〈◊〉 odâ—oâ—â—runâ—â—ir potâ—staâ—â—m suam Lâ—gâ—â— mâ—â—â— sâ— vâ—â—nâ— Plaut 〈…〉 the legislative power consents when by not punishing it suffers disobedience to grow up to a custom 5. Obedience to humane laws must be for conscience sake that is because in such obedience publick order and charity and benefit is concerned and because the Law of God commands us therefore we must make a conscience in keeping the just Lawes of Superiours 〈…〉 5. câ—ap 7. and although the matter before the making of the Law was indifferent yet now the obedience is not indifferent but next to the Laws of God we are to obey the laws of all our Superiours who the more publick they are the first they are to be in the order of obedience 6. Submit to the punishment and censure of the Laws and seek not to reverse their judgment by opposing but by submitting or flying or silence to passe through it or by it as we can and although from inferiour Judges we may appeal where the Law permits us yet we must sit down and rest in the judgment
Heaven to thy Father by thy never ceasing intercession and which this day hath been exhibited on thy holy Table Sacramentally obtain mercy and peace faith and charity safety and establishment to thy holy Church which thou hast founded upon a Rock the Rock of a holy Faith and let not the gates of Hell prevail against her nor the enemy of mankinde take any soul out of thy hand whom thou hast purchased with thy blood and sanctified by thy Spirit Preserve all thy people from Heresie and division of spirit from scandal and the spirit of delusion from sacriledge and hurtfull persecutions Thou O blessed Jesus didst die for us keep me for ever in holy living from sin and sinfull shame in the communion of thy Church and thy Church in safety and grace in truth and peace unto thy second coming Amen Dearest Jesu since thou art pleased to enter into me O be jealous of thy house and the place where thine honour dwelleth suffer no unclean spirit or unholy thought to come near thy dwelling lest it defile the ground where thy holy feet have trod O teach me so to walk that I may never disrepute the honour of my Religion nor stain the holy Robe which thou hast now put upon my soul nor break my holy Vows which I have made and thou hast sealed nor lose my right of inheritance my privilege of being coheir with Jesus into the hope of which I have now further entred but be thou pleased to love me with the love of a Father and a Brother and a husband and a Lord and make me to serve thee in the communion of Saints in receiving the Sacrament in the practise of all holy vertues in the imitation of thy life and conformity to thy sufferings that I having now put on the Lord Jesus may marry his love and his enmities may desire his glory may obey his laws and be united to his Spirit and in the day of the LORD I may be found having on the Wedding Garment and bearing in my body and soul the marks of the LORD JESUS that I may enter into the joy of my LORD and partake of his glories for ever and ever Amen Ejaculations to be used any time that day after the solemnity is ended LOrd if I had lived innocently I could not have deserved to receive the crums that fall from thy Table How great is thy mercy who hast feasted me with the Bread of Virgins with the Wine of Angels with Manna from Heaven O when shall I pass from this dark glass from this veil of Sacraments to the vision of thy eternal clarity from eating thy body to beholding thy face in thy eternal Kingdom Let not my sins crucifie the Lord of life again Let it never be said concerning me the hand of him that betrayeth me is with me on the Table O that I might love thee as well as ever any creature lov'd thee Let me think nothing but thee desire nothing but thee enjoy nothing but thee O Jesus be a Jesus unto me Thou art all things unto me Let nothing ever please me but what savors of thee and thy miraculous sweetness Blessed be the mercies of our Lord who of God is made unto me Wisdom and Righteousness and Sanctification and Redemption He that glorieth let him glory in the Lord. Amen THE END A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivie-lane London A Parahphrase and Annotations upon all the Books of the New Testament by Henry Hammond D. D. in sol The Practical Catechisme with all other English Treatises of Henry Hammond D. D. in two volumes in 4 o. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adstruuntur contra santentiam D. Blondelli aliorum Authore Henrico Hammond in 4 o. A Letter of Resolution of six Quaeries in 12 o. Of Schisme A Defence of the Church of England against the Exceptions of the Romanists in 12 o. Of Fundamentals in a notion referring to Practise by H. Hammond D. D. in 12 o The names of several Treatises and Sermons written by Jer. Taylor D. D. viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundayes of the Year together with a Discourse of the Divine Institution Necessity Sacredness and Separation of the Office Ministerial in sol 2. Episcopacy asserted in 4 o. 3. The History of the Life and death of the Ever-blessed Jesus Christ 2 d Edit in sol 4 The Lib. of Prophesying in 4 o. 5. An Apology for authorized and Set-forms of Liturgie in 4 o. 6. A Discourse of Baptisme its institution and efficacy upon all Believers in 4 o. 7. The Rule and Exercises of holy living in 12 o 8. The Rule and Exercises of holy dying in 12 o. 9. A Short Catechisme for institution of young persons in the Christian Religion in 12 o. 9 The Real Presence and Spirituall of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8 o. Certamen Râ—ligioâ—â—re or a Conference between the late King of England and the are Lord Marquis of Worcester concerning Religion at Ragland Castle Together with a Vindication of the Protestant Cause by Chr. Cartwright in 4 o. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12 o. Boareâ—gâ—s and Barnabas or Judgment and Mercy for wounded and afflicted souls in several Seliloquies by Francis Quarles in 12 o. The life of Faith in dead Tires by Chr. Hudson in 12 o. Motives for Prayer upon the seven dayes of the Week by Sir Richard Baker Knight in 12 o. The Guide unto True Blessedness or a Body of the Doctrine of the Scriptures directing man to the saving knowledge of God by Sam. Crook in 12 o. Six excellent Sermons upon several occasions preached by Edward Willan Vicar of Heane in 4 o. The Dipper dipt or the Anabaptists duck'd and plung'd over head and ears by Daniel Featly D.D. in 4 o. Hâ—rmes Theologus or a Divine Mercury new descants upon old Records by Theoph. Wodnote in 12 o. Philosophical Elements concerning Government and Civil society by Thomas Hobbs of Malmesbury in 12 o. An Essay upon Statius or the five first books of Publ. Papinius Statius his Thebais by Tho. Stephans School-master in S â—amonds bury 8 o. Nemenclatura Brevis anglo-Latina Graeca in usum Scolae Westmonasteâ—â—â—nsisâ—pâ—r F Gregory in 8 o. Grammatiâ—â—s Graecae Enchiâ—â—dâ—on in usum Scholae Colligialis Wigorniae in 8 o. A Discourse of Holy Love by Sir Geo Strode Knight in 12 o. The Saints Honey-Comb full of Divine Truths by Rich. Govâ— Preacher of Henâ—on S Gâ—oâ—ge in Soâ—â—cisethshire in 8 o. Devotions digested into several Discourses and Meditations upon the Lords most Holy Prayer Together with additional Exercitations upon Baptism The Lords Supper Heresies Blasphemy The Creatures Sin The souls pantings after God The Mercies of God The souls complaint of its absence from God by Peter Samwaies Fellow lately resident in Trinity College Cambridge in 12 o. Of the Division between the English and Romish Church upon Reformation by Hen Fern D D in 12 o. Directions for the profitable reading of the Scriptures by John whit M. A. in 8 o. The Exemplary Lives and Memorable Act. of 9. the most worthy women of the world 3 Jewes 3 Gentiles 3 Christians by Tho. Heywood in 4 o. The Saints Legacies or a Collection of premises out of the Word of God in 12 o. Judicium Vniversitatis Oxoniensis de Solemn Leg. â—â—dere Juramento Negativo c. in 8 o. Certain Sermons and Letters of Defence and Resolution to some of the late Controversaries of our times by Jasper Mayn D. D. in 4 o. Janua Linguarum Referta sive omnium Scientiarum Linguarum seminarium Auctore Cl. Viro J. A. Cemenio in 8 o. A Tratise concerning Divine providence very seasonable for all Ages by Tho. Morton Bishop of Duresme in 8 o. Animadversions upon M r Hobbs his Leviathan with some Observations upon Sir Walter Rawleighs History of the World by Alex. Râ—sse in 12 Fifty Sermons preached by that learned and reverend Divine John Donne in sol Wits-Common-wealth in 12 The Banquet of Jests new and old in 12 o. Balzâ—cs Letters the fourth part in 8 o. Quarles Virgin Widow a Play in 4 o. Solomons Recantation in 4 o. by Francis Quarles Amesii Antisynodalia in 12 o. Christs Commination against Scandalizers by John Tombes in 12 o. Dr. Stuart's Answer to Fountains Letter in 4 o. A Tract of Fortification with 22 brasse cuts in 4 o. D r Griffiths Sermon preached at S. Pauls in 4 o Blessed birth-day printed at Oxford in 8 o. A Discourse of the state Ecclesiastical in 4 o. An Account of the Church Catholick where it was before the Reformation by Edward Boughâ—n D. D. in 4 o. An Advertisement to the Jury-men of England touching Witches written by the Author of the Observations upon M r. Hobbs Leviathan in 4 o Episcopacy and presbytery considered by Hen. Fern D. D. in 4 o. A Sermon preached at the Isle of Wiâ—ht before His Majesty by Hen. Fern. D.D. in 4 o. The Commoners Liberty or the English-mans Birth-right in 4 o. An Expedient for composing Differences in Religion in 4 o. A Treatise of Self-denial in 4 o. The holy Life and Death of the late Viâ—countesse Falkland in 12 o. Certain Considerations of present Concernment Touching the Reformed Church of England by Henry Fern in 12 o. Englands Faithfull Reprover and Monitour in 12 o. Newly published The grand Conspiracy of the Members against the Minde of Jewes against their King As it hath been delivered in four Sermons by John Allington B. D. in 12 o The Quakers wild Questions obiected against the Ministers of the Gospel many sacred acts and offices of Religion with brief answers therunto Together with a Discourse of the holy Spirit his workings and impressions on the souls of men by R. Sherlock B. D. in 8 o. White Salt or a sober correction of a mad world By John Shaman B. D. a discontinuer in 12 o. The Matching of the Magistrates Authority and the Christians true liberty in matters of Religion By William Iyford B.D. and late Minister of Sherboâ—n in Dors. in 4 o.
of the Supreme and if we be wronged let us complain to God of the injury not of the persons and â—e will deliver thy soul from unrighteous Judges 7. Doe not believe thou hast kept the Law when thou hast suffered the punishment For although patiently to submit to the power of the sword be a part of obedience yet this is such a part as supposes another left undone and the Law punishes not because she is as well pleased in taking vengeance as in being obeyed but because she is displeased she uses punishment as a means to secure obedience for the future or in others Therefore although in such cases the Law is satisfied and the injury and the injustice is paid for yet the sins of irreligion and scandal and disobedience to God must still be so accounted for as to crave pardon and be washed off by repentance 8. Humane Laws are not to be broken with scandal nor at all without reason for â—e that does it causlesly is a despiser of the Law and undervalues the Authority For humane Laws differ from divine Laws principally in this 1. That the positive commands of a man may be broken upon smaller and more reasons then the positive commands of God we may upon a smaller reason omit to keep any of the fasting daies of the Church then omit to give alms to the poor only this the reason must bear weight according to the gravity and concernment of the Law a Law in a small matter may be omitted for a small reason in a great matter not without a greater reason And 2. The negative precepts of men may cease by many instruments by contrary customs by publick disreâ—lish by long omission but the negative precepts of God never can cease but when they are expresly abrogated by the same Authority But what those reasons are that can dispence with the command of a man a man may be his own Judge and sometimes take his proportions from his own reason and necessity sometimes from publick fame and the practise of pious and severe persons and from popular customs in which a man shall walk most safely when he does not walk alone but a spiritual man takes him by the hand 9. We must not be too forward in procuring dispensations nor use them any longer then the reason continues for which we first procured them for to be dispensed withall is an argument of natural infirmity if it be necessary but if it be not it signifies an indisciplined and unmortified spirit 10. We must not be too busie in examining the prudence and unreasonableness of humane Laws for although we are not bound to believe them all to be the wiâ—est â—et if by eâ—qâ—iâ—ing into the lawfulness of them or by any other instrument we finde them to fail of that wisdom with which some others are ordained yet we must never make use of it to desparage the person of the Law-giver or to countenance any mans disobedience much lesse our own 11. Pay that reverence to the person of thy Prince of his Ministers of thy Parents and spiritual Guides which by the customs of the place thou livest in are usually paid to such persons in their several degrees that is that the highest reverence be paid to the highest person and so still in proportion and that this reverence be expressed in all the circumstances and manners of the City and Nation 12. Lift not up thy hand against thy Prince or Parent upon what pretence soever but bear all personal affronts and inconveniences at their hands and seek no remedy but by patience and piety yeilding and praying or absenting thy self 13. Speak not evil of the Ruler of thy people neither Curse thy Father or Mother nor revile thy spiritual Guides nor discover and lay naked their infirmities but treat them with reverence and religion and preserve their Authority sacred by esteeming their persons venerable 14. Pay tribute and customs to Princes according to the Laws and maintenance to thy Parents according to their necessity and honourable support to the Clergy according to the dignity of the work and the customs of the place 15. Remember alwaies that duty to our Superiours is not an act of commutative justice but of distributive That is although Kings and Parents and spiritual Guides are to pay a great duty to their Inferiours the duty of their several charges and government yet the good government of a King and of Parents are actions of Religion as they relate to God and of Piety as they relate to their people and families And although we usually call them just Princes who administer their Laws exactly to the people because the actions are in the matter of justice yet in propriety of speech they are rather to be called Pious and Religious For as he is not called a just Father that educates his children well but Pious so that Prince who defends and well rules his people is Religious and does that duty for which alone he is answerable to God The consequence of which is this so farre as concerns our duty If the Prince or Parent fail of their duty we must not fail of ours for we are answerable to them and to God too as being accountable to all our Superiours and so are they to theirs they are above us and God is above them Remedies against disobedience and means to endear our obedience by way of consideration 1. Consider that all authority descends from God and our Superiours bear the image of the Divine Power which God imprints on them as on an image of clay or a coin upon a lesse perfect metal which who so defaces shal not be answerable for the losse or spoil of the materials but the defacing the Kings Image and in the same measure will God require it at our hands if we despise his authority upon whomsoever he hath imprinted it He that despiseth you despiseth me And Dathan and Abiram were said to be gathered together against the Lord. And this was S. Pauls argument for our obedience The powers that be are ordained of God 2 There is very great peace and immunity from sin in resigning our wills up to the command of others for provided that our duty to God be secured their commands are warrants to us in all things else and the case of conscience is determined if the command be evident and pressing and it is certain the aâ—â—â—on that is but indifferent and without reward if done only upon our own choice is an act of duty and of religion and rewardable by the grace and savour of God if done in obedience to the command of our Superiours For since naturally we desire what is forbidden us and sometimes there is no other evil in the thing but that it is forbidden us God hath in grace enjoyned and proportionably accepts obedience as being directly opposed to the former irregularity and it is acceptable although there be no other good in the thing that is commanded us but that it
obliged person to whom it is more natural to love his friend and to doe good for good then to return evil for evil because a man may forgive an injury but he must never forget a good turn For every thing that is excellent and every thing that is profitable whatsoever is good in it self or good to me cannot but be beloved and what we love we naturally cherish and doe good to He therefore that reâ—uses to doe good to them whom he is bound to love or to love that which did him good is unnatural and monstrous in his affections and thinks all the world born to minister to him with a greediness worse then that of the sea which although it receives all rivers into it self yet it furnishes the clouds and springs with a returne of all thy need Our duty of benefactors is to esteem and love their persons to make them proportionable returns of service or duty or profit according as we can or as they need or as opportunity presents it self and according to the greatnesses of their kindnesses and to pray to God to make them recompense for all the good they have done to us which last office is also requisite to be done for our Creditors who in charity have releiv'd our wants Prayers to be said in relation to the several Obligations and Offices of Justice A Prayer for the Grace of Obedience to be said by all persons under Command O Eteâ—nal GOD Great Ruler of Men and Angels who hast constituted all things in a wonderful order making all the creatures subject to man and one man to another and all to thee the last link of this admirable chain being fastned to the foot of thy throne teach me to obey all those whom thou hast set over me reverencing their persons submitting indifferently to all their lawful commands cheerfully undergoing those burdens which the publick wisdome and necessity shall impose upon me at no hand murmuring against government lest the Spirit of pride and mutiny of murmur and disorder enter into me and consigne me to the portion of the disobedient and rebellious of the despisers of dominion and revilers of dignity Grant this O holy God for his sake who for his obedience to the Father hath obtained the glorification of eternall ages our Lord and Saviour Jesus Christ. Amen Prayers for Kings and all Magistrates for our Parents spiritual and natural are in the following Letanies at the end of the fourth Chapter A prayer to be said by Subâ—ects when their Land is invaded and overran by barbarous or wicked people enemies of the Religion or the Government I. O Eternal God thou alone rulest in the Kingdoms of men thou 〈◊〉 the great God of battels and recompences and by thy glorious wisdom by thy Almighty power and by thy secret providence doest determine the events of warre and the issues of humane counsels and the returns of peace and victory now at last be pleased to let the light of thy countenance and the effects of a glorious mercy and a gracious pardon return to this Land Thou seest how great evils we suffer under the power and tyranny of warre and although we submit to and adore thy justice in our sufferings yet be pleased to pity our misery to hear our complaints to provide us of remedy against our present calamities let not the defendors of a righteous cause go away ashamed nor our counsels be for ever confounded nor our parties deâ—eated nor religion suppressed nor learning discountenanced and we be spoiled of all the exteriour ornaments instruments and advantages of piety which thou hast been pleased formerly to minister to our infirmities for the interests of learning and religion Amen II. WE confesse dear God that we have deserved to be totally extinct and separate from the Communion of Saints and the comforts of Religion to be made servants to ignorant unjust and inferiour persons or to suffer any other calamity which thou shalt allot us as the instrument of thy anger whom we have so often provoked to wrath and jealousie Lord we humbly lie down under the burden of thy rod begging of thee to remember our infirmities and no more to remember our sins to support us with thy staff to lift us up with thy hand to refresh us with thy gracious eye and if a sad cloud of temporal infelicities must still encircle us open unto us the window of Heaven that with an eye of faith and hope we may see beyond the cloud looking upon those mercies which in thy secret providence and admirable wisdom thou designest to all thy servants from such unlikely and sad beginnings Teach us diligently to doe all our duty and cheerfully to submit to all thy will and at last be gracious to thy people that call upon thee that put their trust in thee that have laid up all their hopes in the bosome of God that besides thee have no helper Amen III. PLace a Guard of Angels about the person of the KING and immure him with the defence of thy right hand that no unhallowed arm may doe violence to him Support him with aids from Heaven in all his battels trials and dangers that he may in every instant of his temptation become dearer to thee and doe then return to him with mercy and deliverance Give uâ—to him the hearts of all his people and put into his hand a prevailing rod of iron a scepter of power and a sword of justice and enable him to defend and comfort the Churches under his protection IV. BLesse all his Friends Relatives Confederates and Leiges direct their Counsels unite their hearts strengthen their hands blesse their actions Give unto them holiness of intention that they may with much candor and ingenuity pursue the cause of God and the King Sanctifie all the means and instruments of their purposes that they may not with cruelty injustice or oppression proceed towards the end of their just desires and doe thou crown all their endevours with a prosperous event that all may cooperate to and actuaâ—ly produce those great mercies which we beg of thee Honour and safety to our Soveraign defence of his just rights peace to his people establishment and promotion to religion advantages and encouragement to learning and holy living deliverance to all the oppressed comfort to all thy faithful people and from all these glory to thy holy Name Grant this O KING of Kings for his sake by whom thou hast consigned us to all thy mercies and promises and to whom thou hast given all power in Heaven and Earth our Lord and Saviour Jesus Christ. Amen A Prayer to be said by Kings or Magistrates for themselves and their People O My God and King thou rulest in the Kingdoms of men by thee Kings reign and Princes decâ—ee justice thou hast appointed me under thy self * These words to be added by a Delegate or inferiour and under my Prince to govern this portion of thy Church according to the
Laws of Religion and the Common-wealth O Lord I am but an infirm man and know not how to decree certain sentences without erring in judgment but doe thou give to thy servant an understanding heart to judge this people that I may discern between good and evil Cause me to walk before thee and all the people in truth and righteousness and in sincerity of heart that I may not regard the person of the mighty nor be afraid of his terrour nor despise the person of the poor and reject his petition but that doing justice to all men I and my people may receive mercy of thee peace and plenty in our daies and mutual love duty and correspondence that there be no leading into captivity no complaining in our streets but we may see the Church in prosperity all our daies and religion established and increasing Doe thou establish the house of thy servant and bring me to a participation of the glories of thy kingdom for his sake who is my Lord and King the holy and ever blessed Saviour of the world our Redeemer Jesus Amen A Prayer to be said by Parents for their Children O Almighty and most merciful Father who hast pâ—omised children as a reward to the righteous 〈◊〉 hast given them to me as a testimony of thy mercy and an ingagement of my duty be pleased to be a Father unto them give them healthful bodies understanding souls and sanctified spirits that they may be thy servants and thy children all their daies Let a great mercy and providence lead them through the dangers and temptations and ignorances of their youth that they may never run into folly and the evils of an unbridled appetite So order the accidents of their livâ—s that by good education careful Tutors holy example innocent company prudent counsel and thy restraining grace their duty to thee may be secured in the midst of a crooked and untoward generation and if it seem good in thy eyes let me be enabled to provide conveniently for the support of their persons that they may not be destitute and miserable in my death or if thou shalt call me off from this World by a more timely summons let their portion be thy care mercy and providence over their bodies and souls and may they never live vitious lives nor die violent or untimely deaths but let them glorifie thee here with a free obedience and the duties of a whole life that when they have served thee in their generations and have profited the Christian Common-wealth they may be coheirs with Jesus in the glories of thy eternal Kingdom through the same our Lord Jesus Christ. Amen A prayer to be said by Masters of Families Curats Tutors or other obliged persons for their charger O Almighty God merciful and gracious have mercy upon my Family or Pupils or Parishioners c. and all committed to my charge sanctifie them with thy grace preserve them with thy providence guard them from all evil by the custody of Angels direct them in the waies of peace and holy Religion by my Ministery and the conduct of thy most holy Spirit and consigne them all with the participation of thy blessings and graces in this World with healthful bodies with good understandings and sanctified spirits to a full fruition of thy glories hereafter through Jesus Christ our Lord. A Prayer to be said by Merchants Tradesmen and Handicrafts men O Eternal God thou Fountain of justice mercy and benediction who by my education and other effects of thy Providence hast called me to this profession that by my industry I may in my small proportion work together for the good of my self and others I humbly beg thy grace to guâ—de me in my intention and in the transaction of my affairs that I may be diligent just and faithful and give me thy favour that this my labour may be accepted by thee as a part of my necessary duty and give me thy blessing to assist and prosper me in my Calling to such measures as thou shalt in mercy choose for me and be pleased to let thy holy Spirit be for ever present with me that I may never be given to covetousness and sordid appetites to lying and falshood or any other base indirect and beggerly arts but give me prudence honesty and Christian sinceâ—ity that my trade may be sanctified by my Religion my labour by my intention and thy blessing that when I have done my portion of work thou hast â—llotted me and improved the talent thou hast instrusted to me and served the Common-wealth in my capacity I may receive the mighty price of my high calling which I expect and beg in the portion and inheritance of the ever blessed Saviour and Redeemer Jesus Amen A Prayer to be said by Debtors and all persons obliged whether by crime or contract O Almighty God who art rich unto all the treasurie and fountain of all good of all justice and all mercy and all bounty to whom we owe all that we are and all that we have being thy Debtors by reason of our sins and by thy own gracious contract made with us in Jesus Christ teach me in the first place to perform all my Obligations to thee both of duty and thankfulness and next enable me to pay my duty to all my friends and my debts to all my Creditors that none be made miserable or lessened in his estate by his kindness to me or traffick with me Forgive me all those sins and irregular actions by which I entred into debt further then my necessity required or by which such necessity was brought upon me but let not them suffer by occasion of my sin Lord reward all their kindness into their bosoms make them recompense where I cannot and make me very willing in all that I can and able for all that I am obliged to or if it seem good in thine eyes to afflict me by the continuance of this condition yet make it up by some means to them that the prayer of thy servant may obtain of thee at least to pay my debt in blessings Amen V. LOrd sanctifie and forgive all that I have tempted to evil by my discourse or my example instruct them in the right way whom I have led to errour and let me never run further on the score of sin but doe thou blot out all the evils I have done by the spunge of thy passion and the blood of thy Crosse and give me a deep and an excellent repentance and a free and a gracious pardon that thou may est answer for me O Lord and enable me to stand upright in judgment for in thee O Lord have I trusted let me never be confounded Pity me and instruct me guide me and support me pardon me and save me for my sweet Saviour Jesus Christ his sake Amen A Prayer for Patron and Benefactors O Almighty GOD thou Fountain of all good of all excellâ—ncy both to Men and Aâ—gels exâ—end thine abundant favour and