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
the particular Law to be most prudent But in this our rule is plain enough Our understanding ought to be inquisitive whether the civil constitution agree with our duty to God but we are bound to inquire no further And therefore beyond this although he who having no obligation to it as Counsellours have inquires not at all into the wisdome or reasonableness of the Law be not alwaies the wisest Man yet he is ever the best subject For when he hath given up his understanding to his Prince and Prelate provided that his duty to God be secured by a precedent search hath also with the best and with all the instruments in the world secured his obedience to Man SECT II. Of Provision or that part of Justice which is due from Superiours to Inferiours AS God hath imprinted his authority in several parts upon several estates of Men as Princes Parents Spiritual Guides so he hath also delegated and committed parts of his care and providence unto them that they may be instrumental in the conveying such blessings which God knows we need and which he intends should be the effects of Government For since GOD governs all the World as a King provides for us as a Father and is the great Guide and Conductor of our spirits as the Head of the Church and the great Shepherd and Bishop of our souls they who have portions of these dignities have also their share of the administration the summe of all which is usually signified in these two words Governing and Feeding and is particularly recited in the following rules Duties of Kings and all the Supreme power as Lawgivers 1. Princes of the people and all that have Legislative power must provide useful and good Laws for the defence of propriety for the encouragement of labour for the safeguard of their persons for determining controversies for reward of noble actions and excellent arts and rare inventions for promoting trade and enriching their people Omittenda potius praevalida adulta vitia quà m hoc adsequi ut palam fiat quibus flagiâ—us impares fâ—mus Tacit. 2. In the making Laws Princes must have regard to the publick dispositions to the affections and disaffections of the people and must not introduce a Law with publick scandal and displeasure but consider the publick benefit and the present capacity of affairs and general inclinations of mens mindes For he that enforces a Law upon a people against their first and publick apprehensions tempts them to disobedience and makes Laws to become snares and hooks to catch the people and to enrich the treasury with the spoil and tears and curses of the Communalty and to multiply their mutiny and their sin 3. Princes must provide that the Laws be duly executed for a good Law without execution is like an unperformed promise and therefore they must be severe exactors of accounts from their Delegates and Ministers of Justice 4. The severity of Laws must be tempered with dispensations pardons and remissions according as the case shall alter and new necessities be introduced or some singular accident shall happen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eâ—h 5. c. 19. in which the Law would be unreasonable or intolerable as to that particular And thus the people with their importunity prevailed against Saul in the case of Jonathan and obtained his pardon for breaking the Law which his Father made because his necessity forced him to taste honey and his breaking the Law in that case did promote that service whose promotion was intended by the Law 5. Princes must be Fathers of the people and provide such instances of gentleness ease wealth and advantages as may make mutual confidence between them and must fix their security under God in the love of the people which therefore they must with all arts of sweetness remission popularity nobleness and sincerity endeavour to secure to themselves 6. Princes must not multiply publick Oaths without great eminent and violent necessity lest the security of the King become a snare to the people and they become false when they see themselves suspected or impatient when they are violently held fast but the greater and more useful caution is upon things then upon persons and if security of Kings can be obtained otherwise it is better that Oaths should be the last refuge and when nothing else can be sufficient 7. Let not the people be tempted with arguments to disobey 〈…〉 by the imposition of great and unnecessary taxes for that lost to the son of Solomon the dominion of the ten Tribes of Israel 8. Princes must in a special manner be Guardians of Pupils and Widows not suffering their persons to be oppressed or their states imbezâ—ll'd or in any sense be exposed to the rapine of covetous persons but be provided for by just Laws and provident Judges and good Guardians ever having an ear ready open to their just complaints and a heart full of pity and one hand to support them and the other to aveng them 9. Princes must provide that the Laws may be so administred that they be truly really and ease to the people not an instrument of vexation and therefore must be careful that the shortest and most equal waies of trials be appointed fees moderated and intricacies and windings as much cut off as may be lest injured persons be forced to perish under the oppression or under the Law in the injury or in the suit Laws are like Princes the best and most beloved who are most easie of accesse Chi compra il magistrato foâ—za è â—he venda â—a gâ—ustoâ—ia 13. Places of judicature ought at no hand to be sold by pious Princes who remember themselves to be Fathers of the people For they that buy the Office will sell the act and they that at any rate will be Judges will not at an easie rate doe justice and their bribery is lesse punishable when bribery opened the door by which they entred 14. Ancient priviledges favours customs and Acts of grace indulged by former Kings to their people must not without high reason and great necessities be revoked by their successors nor forfeitures be exacted violently nor penal Laws urged rigorously nor in light cases nor Laws be multiplied without great need nor virious persons which are publickly and deservedly hated be kept in defiance of popular desires nor any thing that may unnecessarily make the yoke heavy the affection light that may increase murmures and lessen charity alwaies remembring that the interest of the Prince and the People is so infolded in a mutual embrace that they cannot be untwisted without pulling a limb off or dissolving the bands and conjunction of the whole body 12. All Princes must esteem themselves as much bound by their word by their grants Nulla lex civilâ—â— sibi soâ—â— conscientiâ—m juâ—tâ—ie sâ—ae debet sed eis a quibus obsequium expectaâ— Tertull. Apologeâ— and by their promises as the meanest of their Subjects are by the
his forbearance according to common computation reckoning in also the hazard which he is prudently warily and charitably to estimate But although this be the measure of his justice yet because it happens either to their friends or to necessitous and poor persons they are in these cases to consider the rules of friendship and neâ—gâ—bourhood and the obligations of charity lest justice turn into unmercifulness Mercantiâ— non viâ—câ— ne amiâ—i ne parent 8. No Man is to be raised in his price or rents in regard of any accident advantage or disadvantage of his person A Prince must be used conscionably as well as a common person and a Begger be treated justly as well as a Prince with this only diffeâ—ence that to poor persons the utmost measure and extent of justice is unmercifull which to a rich person is innocent because it is just and he needs not thy mercy and remission 9. Let no Man for his own poverty become more oppressing and cruel in his bargain but quietly modestly diligently and patiently recommend his estate to God and follow its interest and leave the successe to him for such courses will more probably advance his trade they will certainly procure him a blessing and a recompense and if they cure not his poverty they will take away the evil of it and there is nothing else in it that can trouble him 10. Detain not the wages of the hireling for every degree of detention of it beyond the time is injustice and uncharitableness grindes his face till tears and blood come out but pay him exactly according to Covenant or according to his needs 11. Religiously keep all promises and Covenants though made to your disadvantage though afterwards you perceive you might have been better and let not any precedent act of yours be altered by any after-accident Let nothing make you break your promise unlesse it be unlawful or impossible that is either out of your natural or out of your civil power your self being under the power of another or that it be intolerably inconvenient to your self and of no (a) Surgam ad spons lia quia promisi quarivis non conceâ—erimised non si sebricitavero subest nâ—tacita exceptio si poteâ—o si debeo Senec. Eâ—â—â—ce ut idem status sit cum erigitur qui fuit cum promaterem Destitueâ—e revitas non erit si aliquid intervenem nevi Eadem mihi omnia praesta idem sum lib 4. cap. 39. de benefic advantage to another or that you have leave expressed or reasonably presumed 12 Let no man take wages or fees for a work that he cannot doe or cannot with probability undertake or in some sense profitably with ease or with advantage manage Physicians must not meddle with desperate diseases and known to be incurable without declaring their sense before-hand that if the patient please he may entertain him at adventure or to doe him some little ease Advocates must deal plainly with their Clients and tell them the true state and danger of their case and must not pretend confidence in an evil cause but when he hath so cleared his own innocence if the Client will have collateral and legal advantages obtained by his industry he may engage his endevour provided lie dâ—e no injury to the right cause or any Mans person â— â—â—sa vâ—â—in â—sâ—am simpl 13. Let no Man appropriate to his own use what GOD by a special mercy or the Republick hath made common for that is both against Justice and Charity too and by miraculous accidents GOD hath declared his displeasure against such inclosure When the Kings of Naples enclosed the Guardens of Oenotria where the best Manna of Calabria descends that no man might gather it without paying tribute the Manna ceased till the tribute was taken off and then it came again and so till after the third trial the Princes found they could not have that in proper which GOD made to be common they left it as free as GOD gave it The like hapned in Epire when Lysimachus laid an impost upon the Tragasaean Salt Caelius Rhod. l. 9. c. 12. Aâ—benae deipnit l. 3. it vanished till Lysimachus left it publick And when the Procurators of King Antigonus imposed a rate upon the sick people that came to Edepsum to drink the waters which were lately sprung and were very healthfull instantly the waters dried up and the hope of gain perished The summe of all is in these words of S. Paul Let no man go beyond and defraud his brother in any matter 1 Thess 4.6 because the Lord is the avenger of all such and our blessed Saviour in the enumerating the duties of justice â—ev 19.13 1 Cor. 6 8. Mar. 10.19 besides the Commandement of Doe not steal adds Defraud not forbidding as a distinct explication of the old Law the tacite and secret theft of abusing our Brother in Civil Contracts And it needs no other arguments to enforce this caution but only that the Lord hath underâ—aken to avenge all such persons And as he alwaies does it in the great day of recompenses so very often he does it here by making the unclean portion of unjustice to be as a Canker-worm eating up all the other increase it procures beggery and a declining estate or a caitiffe cursed spirit and ill name the curse of the injured and oppressed person and a Fool or a prodigal to be his heir SECT IV. Of Restitution Chinâ—n vâ—tâ—l rendere famala pâ—endeâ—e REstitution is that part of Justice to which a man is obliged by a precedent contract or a foregoing fault by his own act or another mans either with or without his will He that borrows is bound to pay and much more he that steals or cheats For if he that borrows and paies not when he is able be an unjust person and a robber because he possesses another mans goods to the right owners prejudice then he that took them at first without leave is the same thing in every instant of his possession which the Debtor is after the time in which he should and could have made payment For in all sins we are to distinguish the transient or passing act from the remaining effect or evil The act of stealing was soon over and cannot be undone and for it the sinner is only answerable to God or his Vicegerent and he is in a parâ—icular manner appointed to expiate it by suffering punishment and repenting and asking pardon and judging and condemning himselâ— doing acts of justice and charity in opposition and contradiction to that evil action But because in the case of stealing there is an injury done to our neighbour and the evil still remains after the action is past therefore for this we are accountable to our neighbour and we are to take the evil off from him which we brought upon him or else he is an injured person a sufferer all the while and that any man should be the worse
for me and my direct act and by my intention is against the rule of equity of justice and of charity Si tuo culpa datum est damnum jure super bis satis facere te oportet I doe not that to others which I would have done to my self for I grow rich upon the ruines of his fortune Upon this ground it is a determined rule in Divinity Our sin can never be pardoned till we have restored what we unjustly took or wrongfully detain restored it I mean actually or in purpose and desire which we must really perform when we can and this doctrine besides its evident and apparent reasonableness is derived from the expresse words of Scripture reckoning Restitution to be a part of Repentance necessary in order to the remission of our sins If the wicked restore the pledge give again that he had robbed c. he shall surely live he shall not die Ezek 33.15 The practise of this part of justice is to be directed by the following Rules Rules of making Restitution 1. Whosoever is an effective real cause of doing his Neighbour wrong by what instrument soever he does it whether by commanding or incouraging it by counselling or commending (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ—tilas apud Procop. Goth. 3. Qui laudat servum fugitivuÌ„ tenetur Non â—n oportet laudando augeri maluÌ„ Ulpian in lib. 1. cap. de servo corrupto it by acting it or not (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicer Choniat in Michael Comnen Sic Syri ab Amphycti onibus judicio damnari quia per aticaÌ„ non pâ—ehibuerunt 〈◊〉 porâ—rant hindring it when he might and ought by conceeling it or receiving it is bound to make restitution to his Neighbour if without him the injury had not been done but by him or his assistance it was For by the same reason that every one of these is guilty of the sin and is cause of the injury by the same they are bound to make reparation because by him his Neighbour is made worse and therefore is to be put into that state from whence he was forced And suppose that thou hast perswaded an injury to be done to thy Neighbour which others would have perswaded if thou hast not yet thou art still obliged because thou really didst cause the injury just as they had been obliged if they had done it and thou art not at all the lesse bound by having persons as ill inclined as thou wert 2. He that commanded the injury to be done is first bound then he that did it and after these they also are obliged who did so assist as without them the thing would not have been done If satisfaction be made by any of the former the latter is tyed to repentance but no restitution But if the injured person be not righted every one of them is wholly guilty of the injustice and therefore bound to restitution singly and intirely 3. Whosoever intends a little injury to his Neighbour and acts it and by it a greater evil accidentally comes he is obliged to make an intire reparation of all the injury Etiamsi partent damni dare noluisti in totuÌ„ quasi pâ—udens dedeas tenendus es Ex totâ—â— niluisse debet qui imprudentia dâ—fâ—nditur Senec. Controv. of that which he intended and of that which he intended not but yet acted by his own instrument going further then he at first purposed it He that set fire on a plane Tree to spite his Neighbour and the plane Tree set fire upon his Neighbours House is bound to pay for all the losse because it did all arise from his own ill intention It is like murder committed by a drunken person involuntary in some of the effect but voluntary in the other parts of it and in all the cause Involuntaâ—iuÌ„ o tum ex voluntario censetur provoluntario and therefore the guilty person is answerable for all of it And when Ariarathes the Cappadocian King had but in wantonness stopped the mouth of the river Melanus although he intended no evil yet Euphrates being swelled by that means and bearing away some of the strand of Cappadocia Strato did great spoil to the Phrygians and Galathians and therefore by the Roman Senate was condemned in three hundered talents towards reparation of the damage Much rather therefore when the lesser part of the evil was directly intended 4. He that hinders a charitable person from giving alms to a poor man is tyed to restitution if he hindred him by fraud or violence Because it was a right which the poor man had when the good man had designed and resolved it and the fraud or violence hinders the effect but not the purpose and therefore he who used the deceit or the force is injuâ—ious and did damage to the poor man But if the alms were hindred only by intreaty the hinderer is not tyed to restitution because intreaty took not liberty away from the giver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. l. 5. c. 4. but left him still Master of his own act and he had power to alter his purpose and so long there was no injustice done The same is the case of a Testator giving a legacy either by kindness or by promise and common right He that hinders the charitable Legacy by fraud or violence or the due Legacy by intreaty is equally obliged to restitution The reason of the latter part of this case is because he that intreats or perswades to a sin is as guilty as he that acts it and if without his perswasion the sin and the injury would not be acted he is in his kinde the intire cause and therefore obliged to repair the injury as much as the person that does the wrong immediately 5. He that refuses to doe any part of his duty to which he is otherwise obliged without a bribe is bound to restore that money bcause he tooke it in his Neighbours wrong and not as a salary for his labour or a reward of his wisdome for his stipend hath paid all that or he hath obliged himselfe to doe it by his voluntary undertaking 6. He that takes any thing from his Neighbour which was justly forfeited but yet takes it not as a Minister of justice but to satisfie his own revenge or avarice is tied to repentance but not to restitution For my Neighbour is not the worse for my act for thither the Law and his own demerits bore him but because I took the forfeiture indirectly I am answerable to God for my unhandsome unjust or uncharitable circumstances Thus Philip of Macedon was reproved by Aristides for destroying the Phocenses because although they deserved it yet he did it not in prosecution of the Law of Nations but to enlarge his own dominions 7. The Heir of an obliged person is not bound to make restitution if the obligation passâ—d only by a personal act but if it passed from his person to his estate then the
to him that gives them all that they have or need and unless He who was pleased to imploy your Lordship as a great Minister of his Providence in making a Promise of his good to me the meanest of his servants that he would never leave me nor forsake me shall enable me by greater services of Religion to pay my great Debt to your Honour I must still increase my score since I shall now spend as much in my needs of pardon for this boldness as in the reception of those favours by w ch I stand accountable to your Lordship in all the bands of service and gratitude though I am in the deepest sense of duty and affection My most Honoured Lord Your Honours most obliged and Most Humble Servant IER TAYLOR The Table CHAP. I COnsideration of the general instruments and means serving to a holy life by way introduction Page 1. Sect. 1. Care of time and the manner of spending it 4 23 Rules for imploying our time 7 The 5 benefits of this exercise 17 Sect. 2. Purity of intention or purpose in all our actions c. 17 10 Rules for our intentions 20 8 Signes of purity of intention 23 3 Appendant Considerations 27 Sect. 3. The consideration and practise of the presence of God 29 6 Several manners of the divine presence 30 10 Rules of exercising this consideration 35 The 5 benefits of this exercise 38 Prayers and Devotion according to the Religion and purposes of the foregoing considerations 41 Devotions for ordinary daies 42 CHAP. II. Of Christian sobriety 64 Sect. 1. Of sobriety in the general sense 64 5 Evil consequents of voluptuousness or sensuality 65 3 Degrees of sobriety 67 6 Rules for suppressing voluptuousness 68 Sect. 2. Of Temperance in eating and drinking 71 4 Measures of Temperance in eating 73 8 Signes and effects of Temperance 75 Of Drunkenness 76 7 Evil consequents to Drunkenness 78 8 Signes of Drunkenness 80 11 Rules for the obtaining temperance 81 Sect. 3. Of Chastity 84 The 10 evil consequents of uncleanness 88 7 Acts of Chastity in general 93 5 Acts of Virginal or Maiden Chastity 95 5 Rules for Widows or Vidual Chastity 96 6 Rules for Married persons or Matrimonial Chastity 97 10 Remedies against uncleanness 101 Sect. 4. Of Humility 106 9 Arguments against Pride by way of consideration 107 19 Acts or offices of Humility 110 14 Means and exercises of obtaining and increasing the grace of Humility 117 17 Signes of Humility 124 Sect. 5. Of Modesty 126 4 Acts and duties of Modesty as it is opposed to Curiosity ibid. 6 Acts of Modesty as it is opposed to boldness 130 10 Acts of Modesty as it is opposed to Vndecency 132 Sect. 6. Of Contentedness in all estates c. 135 2 General arguments for Content 137 8 Instruments or exercises to procure contentedness 142 8 Means to obtain Content by way of consideration 157 The Consid. applied to particular cases ibid. Of Poverty 164 The charge of many Children 173 Violent Necessities 174 Death of Children Friends c. 176 Vntimely Death 177 Death unseasonable 180 Sudden Deaths or violent 182 Being Childlesse ibid. Evil or unfortunate Children ibid. Our own Death 183 Prayers for the several graces and parts of Christian sobriety fitted to the necessity of several persons 184 CHAP. III. Of Christian Justice 191 Sect. 1. Of Obedience to our Superiours 192 15 Acts and duties of obedience to all our Superiours 193 12 Remedies against disobedience by way of consideration 198 3 Degrees of obedience 203 Sect. 8. Of Provision of that part of justice which is due from Superiours to inferiours 205 12 Duties of Kings and all the supreme power as Lawgivers ibid. 2 Duties of Superiours as they are Judges 209 5 Duties of Parents to their Children 210 Duty of Husbands Wives reciprocally 213 7 Duties of Masters of Families 215 Duty of Guardians or Tutors 216 Sect. 3. Of Negotiation or civil Contracts 217 13 Rules and measures of Justice in bargaining ibid. Sect. 4. Of Restitution 222 7 Rules of making Restitution as it concerns the persons obliged 224 9 As it concerns other circumstances 227 Prayers to be said in relation to the several obligations and offices of Justice 232 CHAP. IV. Of Christian religion 241 1. Of the internal actions of religion 242 Sect. 1. Of Faith 243 The 7 acts and offices of Faith ibid. 8 Signes of true Faith 245 8 Means and instruments to obtain Faith 248 Sect. 2. Of Christian Hope 250 The 5 acts of Hope 251 5 Rules to govern our Hope 252 12 Means of Hope and Remedies against Despair 254 Sect. 3. Of Charity or the Love of God 261 The 8 acts of Love to God 263 The 3 measures rules of Divine Love 266 6 Helps to encrease our Love to God by way of exercise The 2 several states of Love to God 271 viz. The state of Obedience ibid. The state of Zeal 272 8 Cautions and rules concerning zeal ibid. 2 Of the external actions of Religion 275 Sect 4. Of Reading or Hearing the Word of God 276 5 General considerations concerning it 278 5 Rules for hearing or reading the Word 279 4 Rules for reading spiritual Books or hearing Sermons 280 Sect. 5. Of Fasting 282 15 Rules for Christian fasting ibid. Benefits of Fasting 289 Sect. 6. Of keeping Festivals and daies holy to the Lord particularly the Lords day ibid. 10 Rules for keeping the Lords day and other Christian Festivals 292 3. Of the mixt actions of Religion 297 Sect 7. Of Prayer 297 1 Motives to Prayer 298 16 Rules for the practise of Prayer 300 6 Cautions for making vows 309 7 Remed against wandring thoughts c. 311 10 Signes of tediousness of Spirit in our prayers and all actions of Religion 313 11 Remedies against tediousness of Spirit 314 Sect. 8. Of Alms. 319 The 18 several kindes of corporal Alms. 321 The 14 several kinds of spiritual Alms. 322 The 5 several kinds of mixt Alms. ibid. 16 Rules for giving Alms. 323 13 Motives to Charity 332 Remedies against the parents of unmercifulness 335 1.9 Against Envy by way of consideration ib. 3.12 Remedies against anger by way of exercise 13 Remed against anger by way of consid 341 7 Remedies against Covetousness 344 Sect. 9. Of Repentance 352 11 Acts and parts of Repentance 355 4 Motives to Repentance 364 Sect. 10. Of Preparation to and the manner how to receive the Sacram. of the Lords Supper 367 14 Rules for preparation and worthy Communicating 370 The effects and benefits of worthy c. 375 Prayers for all sorts of men c. 381 The Rule and Exercises of HOLY LIVING c. CHAP. I. Consideration of the general instruments and means serving to a holy Life by way of Introduction IT is necessary that every Man should consider that since God hath given him an excellent nature wisdom and choice an understanding soul and an immortal spirit having made him Lord over the Beasts and but a little lower then the
restraint and penalty of Laws and although they are superiour to the people yet they are not superiour to their own voluntary concessions and ingagements their promises and Oathes when once they are passed from them The duty of Superiours as they are Judges 1. Princes in judgment and their Delegate Judges must judge the causes of all persons uprightly and impartially without any personal consideration of the power of the mighty or the bribe of the rich or the needs of the poor For although the poor must fare no worse for his poverty yet in justice he must fare no better for it And although the rich must be no more regarded yet he must not be lesse And to this purpose the Tutor of Cyrus instructed him when in a controversie where a great Boy would have taken a large Coat from a little Boy because his own was too little for him and the others was too big he adjudged the great Coat to the great Boy his Tutor answered Sir If you were made a Judge of decency or witness you had judged well in giving the biggest to the biggest but when you were appointed Judge not whom the Coat did fit but whose it was you should have considered the title and the possession who did the violence and who made it or who bought it And so it must be in judgments between the Rich and the Poor it is not to be considered what the poor Man needs but what is his own 2. A Prince may not much lesse may inferiour Judges deny justice when it is legally and competently demanded and if the Prince will use his Prerogative in pardoning an offender against whom justice is required he must be careful to give satisfaction to the injured person or his Relatives by some other instrument and be watchful to take away the scandal that is lest such indulgence might make persons more bold to doe injury and if he spares the life let him change the punishment into that which may make the offender if not suffer justice yet doe justice and more real advantage to the injured person These Rules concern Princes and their Delegates in the making or administring Laws in the appointing rules of justice and doing acts of judgment The duty of parents to their Children and Nephews is briefly described by S. Paul The duty of Parents to their Children Ephes. 6.4 1. Fathers provoke not your Children to wrath that is be tender boweld pitiful and gentle complying with all the infirmities of the Children and in their several ages proportioning to them several usages according to their needs and their capacities 2. Bring them up in the nurture and admonition of the Lord that is secure their religion season their younger years with prudent and pious principles make them in love with virtue and make them habitually so before they come to choose or to discern good from evil that their choice may be with lesse difficulty and danger For while they are under discipline they suck in all that they are first taught and believe it infinitely Provide for them wise learned and virtuous Tutors Pâ—tiâ—r mihi ratio vivenâ—â— honestè quà m ut optimè dicendi viderâ—tuâ— Quintil. lib. 1. cap. 2. and good company and discipline * Heb. 1â— 9. Crates apud Plutarch de libeâ— educand 1 Tim. 5.4 seasonable baptism catechism and confirmation For it is a great folly to heap up much wealth for our Children and not to take care concerning the Children for whom we get it It is as if a man should take more care about his shooe then about his foot 3. Parents must shew piety at home that is they must give good example and reverent deportment in the face of their children and all those instances of charity which usually endear each other sweetness of conversation affability frequent admonition all significations of love and tenderness care and watchfulness must be expressed towards Children that they may look upon their Parents as their friends and patrons their defence and sanctuary their treasure and their Guide Hither is to be reduced the nursing of Children which is the first and most natural and necessary instance of piety which Mothers can shew to their Babes a duty from which nothing will excuse but a disability sickness danger or publick necessity 1 Tim. 5. â— 4. Parents must provide for their own according to their condition education and imployment called by S. Paul a laying up for the Children that is an enabling them by competent portions or good trades arts or learning to defend themselves against the chances of the world that they may not be exposed to temptation to beggery or unworthy arts and although this must be done without covetousness without impatient and greedy desires of making them rich yet it must be done with much care and great affection with all reasonable provision and according to our power and if we can without sin improve our estates for them that also is part of the duty we owe to God for them and this rule is to extend to all that descend from us although we have been overtaken in a fault and have unlawful issue they also become part of our care yet so as not to injure the production of the lawful bed 5. This duty is to extend to a provision of conditions and an estate of life (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Eâ—ectr Me tibi Tyndareus vità graevis auctor annis Tradidit arbitrium nâ—pâ—â—s habeiâ—t avus Ovid in â—pist pro Hermione Parents must according to their power and reason provide Husbands or Wives for their Children (b) Liâ—â—ri sine consensu parentum contraheâ—e nâ—n debent Aâ—dremacha apud Euripidem ciaâ— peâ—â—ta fâ—â—t ad nuptias respondiâ— patâ—is suâ— esse sponsalâ—um sucâ—um curam habere Achilles apud Homerum Regis filâ—â—m sine patris suâ— consensu noluit dâ— cere H. â— H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Justinianus Imp. ait naturali simul civili rationè congruere ne filii ducant uâ—o es citra Parentum authoritatem Simo Terenâ—â—anus parat abdicatiâ—nem qâ—â—a Pamphilus câ—am ipso duxisset uxorem Isâ—â—â—smodi sponsalia fiunt iâ—rita nisi velint parentes At si sid sâ—quuta est copula nè temere rescindantur connubia multae suadent caâ—tiones pericula Lâ—beri autem quamdiu secundum leges patrias suâ—â—u is non sunt clandestinas nuptias si meant peccant centra quinâ—um praeceptum jus naturaâ—e Secundarium Propriè nâ— loquendo Parentes nâ—n habent 〈◊〉 fiâ—e potestatâ—m sed authoritatem g. habâ—nt jus jubendi aut prehiâ—endi sed non irritâ—m faciendi Atque etiam isla authoritas eâ— ercenda est secundum aequâ—m bonum seil ut nè moroâ—us difficâ—â—â— sit Pater Maâ—erâ—n vix habet aliquod Juâ—is praeter suasiâ—nes amoris gâ—atitudinis Si c. Pater filiam non collocasset ante â—5 annos â—â—â—ta nube â—poterat cuâ— voluerat
estate passes wiâ—h all its burden If the Father by perswading his neighbour to doe justice be bound to restore the action is extinguished by the death of the Father because it was only the Fathers sin that bound him which cannot directly binde the son therefore the son is free And this is so in all personal actions unlesse wheâ—e the civil Law interposes and alters the case ¶ These Rules concern the persons that are obliged to make restitution the other circumstances of it are thus described 8. He that by fact or word or signe either fraudulently or violently does hurt to his Neighbours bâ—dy life goods good name friends or soul is bound to make restitution in the several instances according as they are capable to be made In all these instances we must separate intreaty and inticements from deceit or violence If I perswade my Neighbour to commit adultery I still leave him or her in their own power and though I am answerable to God for my sin yet not to my Neighbour For I made her to be willing yet she was willing (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict that is the same at last as I was at first but if I have used fraud and made her to believe a lie (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Non licet suffurare mentem vel Samaritani R. Maimon Can. Eth. upon which confidence she did the act and without it she would not as if I tell a woman her Husband is dead or intended to kill her or is himself an adulterous man or if I use violence that is either force her or threaten her with death or a grievous wound or any thing that takes her from the liberty of her choice I am bound to restitution that is to restore her to a right understanding of things and to a full liberty by taking from her the deceit or the violence 9. An adulterous person is tyed to restitution of the injury so farre as it is reparable and can be made to the wronged person that is to make provision for the children begotten in unlawful embraces that they may doe no injury to the legitimate by receiving a common portion and if the injured person doe account of it he must satisfie him with money for the wrong done to his bed He is not tyed to offer this because it is no proper exchange but he is bound to pay it if it be reasonably demanded for every man hath justice done him when himself is satisfied though by a word or an action or a peny 10. He that hath killed a man is bound to restitution by allowing such a maintenance to the children and neer relatives of the deceased as they have lost by his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Mich. Ephes ad 5 Eth. considering and allowing for all circumstances of the mans age and health and probability of living And thus Hercules is said to have made expiation for the death of Iphitus whom he slew by paying a mulct to his children 11. He that hath really lessened the fame of his neighbor by fraud or violence is bound to restore it by its proper instruments Sic Vivanus resipuit de infâ—sta accusatione apud Cassidor 1. â—1 such as are confession of his fault giving testimony of his innocence or wroth doing him honor or if that will doe it and both parties agree by money which answers all things 12. He that hath wounded his neighbour is tyed to the expences of the Surgeon other incidences and to repair what ever losse he sustaines by his disability to work or trade and the same is in the case of false imprisonment in which cases only the real effect and remaining detriment are to be mended and repaired for the action it self is to be punished or repented of and enters not into the question of restitution But in these and all other cases the injured person is to be restored to that perfect and good condition from which he was removed by my fraud or violence so farre as is possible Thus a ravisher must repair the temporal detriment or injury done to the maid and give her a dowry or marry her if she desire it For this restores her into that capacity of being a good wife which by the injury was lost as far as it can be done 13 He that robbeth his Neighbour of his goods or detains any thing violently or fraudulently is bound not only to restore the principal but all its fruits and emoluments which would have accrued to the right owner during the time of their being detained * By proportion to these rules we may judge of the obligation that lies upon all sorts of injurious persons the sacrilegious the detainers of tythes cheaters of mens inheritances unjust Judges false witnesses and accusers those that doe fraudulently or violently bring men to sin that force men to drink that laugh at and disgrace virtue tâ—at perswade servants to run away or commâ—nd such purposes violent persecutors of religion in any instance and all of the same nature 14. He that hath wronged so many or in that manner as in the way of daily trade that he knows not in what measure he hath done it or who they are must redeem his fault by alms and largesses to the poor according to the value of his wrongful dealing as neere as he can proportion it Better it is to go begging to Heaven then to go to Hell laden with the spoils of rapine and injustice 15. The order of paying the debts of contract or restitution are in some instances set down by the civil Laws of a kingdom in which cases their rule is to be observed In destitution or want of such rules we are 1. to observe the necessity of the Creditor 2. Then the time of the delay and 3. The special obligations of friendship or kindness and according to these in their severall degrees make our restitution if we be not able to doe all that we should but if we be the best rule is to doe it so soon as we can taking our accounts in this as in our humane actions according to prudence and civil or natural conveniences or possibilities only securing these two things 1. That the duty be not wholy omitted and 2. That it be not deferred at all out of covetousness or any other principle that is vitious Remember that the same day in which Zacheus made restitution to all whom he had injured the same day Christ himself pronounced that salvation was come to his house Luke 19.9 * Gratitude 16. But besides the obligation arising from contract or default * there is one of another sort which comes from kindness and the acts of charity and friendship He that does me a favour hath bound me to make him a return of thankfulness The obligation comes not by covenant not by his own expresse intention but by the nature of the thing and is a duty springing up within the spirit of the
the glory of pardoning all my sins and I may reap the fruit of all thy mercies and all thy graces of thy patience and long-suffering even to live a holy life here and to reign with thee for ever through Jesus Christ our Lord. Amen Ad Sect. 6. Special devotions to be used upon the Lords-day and the great Festvals of Christians In the Morning recite the following form of Thanksgiving upon the special Festivals adding the commēoration of the speciall blessings according to the following prayers adding such prayers as you shall choose out of the foregoing Devotions 2. Besides the ordinary publick duties of the day if you retire into your closet to read and meditate after you have performed that duty say the song of Saint Ambrose commonly called the Te Deum or We praise thee c. then adde the prayers for particular graces which are at the end of the former Chapters such and as many of them as shall fit your present needs and affections ending with the Lords prayer This form of devotion may for variety be indifferently used at other times A form of thanksgiving with a recital of publick and private blessings To be used upon Easter-day Whit-sunday Ascension day and all sundayes of the yeare but the middle part of it may be reserved for the more solemn Festivals and the other used upon the ordinary as every mans affections or leisure shall determine 1. Ex Liturgia S. Basilii magna ex parte O Eternal Essence Lord God Father Almighty maker of all things in Heaven and Earth it is a good thing to give thanks to thee O Lord and to pay to thee all reverence worship and devotion from a clean and prepared heart and with an humble spirit to present a living and reasonable sacrifice to thy holiness and Majesty for thou hast given unto us the knowledge of thy truth and who is able to declare thy greatness and to recount all thy mervellous works which thou hast done in all the generations of the world O Great Lord and Governour of all things Lord and Creator of all things visible and invisible who sittest upon the throne of thy glory and beholdest the secrets of the lowest abysse and darkness thou art without beginning uncircumscribed incomprehensible unalterable and seated for ever unmoveable in thy own essentiall happiness and tranquillity Thou art the Father of our Lord JESUS CHRIST who is Our Deerest and most Gracious Saviour our hope the wisdom of the Father the image of thy goodness the Word eternal and the brightness of thy person the power of God from eternal ages the true light that lighteneth every man that cometh into the World the Redemption of Man and the Sanctification of our Spirits By whom the holy Ghost descended upon the Church the holy Spirit of truth the seal of adoption the earnest of the inheritance of the Saints the first fruits of everlasting felicity the life-giving power the fountain of sanctification the comfort of the Church the ease of the afflicted the support of the weak the wealth of the poor the teacher of the doubtfull scrupulous and ignorant the anchor of the fearfull the infinite reward of all faithfull souls by whom all reasonable understanding creatures serve thee and send up a never-ceasing and a never-rejected sacrifice of prayer and praises and adoration All Angels and Archangels all thrones and Dominions all Principalities and Powers the Cherubims with many eyes and the Seraphims covered with wings from the terror and amazement of thy brightest glory These and all the powers of Heaven do perpetually sing praises and never-ceasing Hymns and eternall Anthems to the glory of the eternall God the Almighty Father of Men and Angels Holy is our God Holy is the Almighty Holy is the Immortal Holy Holy Holy Lord God of Sabaoth Heaven and Earth are full of the Majesty of thy glory Amen With these holy and blessed Spirits I also thy servant O thou great lover of souls though I be unworthy to offer praise to such a Majesty yet out of my bounden duty humbly offer up my heart and voice to joyn in this blessed quire and confess the glories of the Lord. * For thou art holy and of thy greatness there is no end and in thy justice and goodness thou hast measured out to us all thy works Thou madest man out of the earth and didst form him after thine own image thou didst place him in a garden of pleasure and gavest him laws of righteousness to be to him a seed of immortality O that men would therefore praise the Lord for his goodness and declare the wonders that he hath done for the children of men For when man sinned and listned to the whispers of a tempting spirit and refused to hear the voice of God thou didst throw him out from Paradise and sentest him to till the Earth but yet left not his condition without remedy but didst provide for him the salvation of a new birth and by the blood of thy Son didst redeem and pay the price to thine own justice for thine own creature lest the work of thine owne hands should perish O that men would therefore praise the Lord c. For thou O Lord in every age didst send testimonies from Heaven blessings and Prophets and fruitfull seasons and preachers of righteousness and miracles of power and mercy thou spakest by thy Prophets and saidst I will help by one that is mighty and in the fulness of time spakest to us by thy Son by whom thou didst make both the Worlds who by the word of his power sustains all things in Heaven and Earth who thought it no robery to be equall to the Father who being before all time was pleased to be born in time to converse with men to be incarnate of a holy Virgin he emptied himself of all his glories took on him the form of a servant in all things being made like unto us in a soul of passions and discourse in a body of humility and sorrow but in all things innocent and in all things afflicted and suffered death for us that we by him might live and be partakers of his nature and his glories of his body and of his Spirit of blessings of earth and of the immortal felicities in Heaven O that men would therefore praise the Lord c. For thou O holy and immortal God O sweetest Saviour Jesus wert made under the Law to condemn sin in the flesh thou who knewest no sin wert made sin for us thou gavest to us righteous Commandements and madest known to us all thy Fathers will thou didst redeem us from our vain conversation and from the vanity of Idols false principles and foolish confidences and broughtest us to the knowledge of the true and onely God and our Father and hast made us to thy self a peculiar people of thy own purchase a royall Priest-hood a holy Nation Thou hast washed our soules in the Laver of Regeneration the Sacrament of
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