Divine instrument it does not prevail by the force of deduction and artificial discoursings onely but chieâ—ly by way of blessing in the ordinance and in the ministery of an appointed person At least obey the publick order and reverence the constitution and give good example of humility charity and obedience 8. When Scriptures are read you are onely to enquire with diligence and modesty into the meaning of the Spirit but if homilies or sermons be made upon the words of Scripture you are to consider whether all that be spoken be conformable to the Scriptures For although you may practise for humane reasons and humane arguments ministred from the Preacherâ— art yet you must practise nothing but the command of God nothing but the Doctrine of Scripture that is the text 9. Use the advice of some spirituall or other prudent man for the choice of such spiritual books which may be of use and benefit for the edification of thy spirit in the wayes of holy living and esteem that time well accounted for that is prudently and affectionately imployed in hearing or reading good books and pious discourses ever remembring that God by hearing us speak to him in prayer obliges us to hear him speak to us in his word by what instrument soever it be conveyed SECT V. Of Fasting FAsting if it be considered in it self without relation to Spiritual ends is a duty no where enjoyned or counselled But Christianity hath to do with it as it may be made an instrument of the Spirit by subduing the lusts of the flesh or removing any hindrances of religion And it hath been practised by all ages of the Church and advised in order to three ministeries 1. To Prayer 2. To Mortification of bodily lusts 3. To Repentance and is to be practised according to the following measures Rules for Christian Fasting 1. Fasting in order to prayer is to be measured by the proportions of the times of prayer that is it ought to be a total faft from all things during the solemnity unlesse a probable necessity intervene Thus the Jews eate nothing upon the Sabbath-dayes till their great offices were performed that is about the sixth hour and S. Peter used it as an argument that the Apostles in Penteâ—ost were not drunk because it was but the third hour of the day of such a day in which it was not lawful to eat or drink til the sixth hour and the Jews were offended at the Disciples for plucking the ears of corn upon the Sabbath early in the morning because it was before the time in which by their customs they esteemed it lawful to break their fast In imitation of this custom and in prosecution of the reason of it the Christian Church hath religiously observed fasting before the Holy Communion and the more devout persons though without any obligation at all refused to eat or drink till they had finished their morning devotions and further yet upon dayes of publick humiliation which are designed to be spent wholly in Devotion and for the averting Gods judgements if they were imminent fasting is commanded together with prayer commanded I say by the Church to this end that the Spirit might be clearer and more Angelical when it is quitted in some proportions from the loads of flesh 2. Fasting when it is in order to Prayer must be a total abstinence from all meat or else an abatement of the quantity for the help which fasting does to prayer cannot be served by changing flesh into fish or milk-meats into dry diet but by turning much into little or little into none at all during the time of solemn and extraordinary prayer 3. Fasting as it is instrumental to Prayer must be attended with other aids of the like vertue and efficacy such as are removing for the time all worldly cares and secular businesses and therefore our blessed Saviour enfolds these parts within the same caution Take heed lest your hearts be overcharged with surfetting and drunkennesse and the cares of this world and that day overtake you unawares To which adde alms for upon the wings of fasting and alms holy prayer infallibly mounts up to Heaven 4. When Fasting is intended to serve the duty of Repentance it is then best chosen when it is short sharp and afflictive that is either a total abstinence from all nourishment according as we shall appoint or be appointed during such a time as is separate for the solemnity and attendance upon the imployment or if we shall extend our severity beyond the solemn dayes and keep our anger against our sin as we are to keep our sorrow that is alwayes in a readinesse and often to be called upon then to refuse a pleasant morsel to abstaine from the bread of our desires and onely to take wholsome and lesse pleasing nourishment vexing our appetite by the refusing a lawful satisfaction since in its petulancie and luxurie it preyed upon an unlawfull 5. Fasting designed for repentance must be ever joyned with an extream care that we fast from sin for there is no greater folly or undecency in the world then to commit that for which I am now judging and condemning my self This is the best fast and the other may serve to promote the interest of this by increasing the disaffection to it and multiplying arguments against it 6. He that fasts for repentance must during that solemnity abstain from all bodily delights and the sensuality of all his senses and his appetites for a man must not when he mourns in his fast be merry in his sport weep at dinner and laugh all day after have a silence in his kitchen and musick in his chamber judge the stomack and feast the other seâ—ses I deny not but a man may in a single instance punish a particular sin with a proper instrument If a man have offended in his palate he may choose to fast onely if he have sinned in softnesse and in his touch he may choose to lye hard or work hard and use sharp inflictions but although this Discipline be proper and particular yet because the sorrow is of the whole man no sense must rejoyce or be with any study or purpose feasted and entertained softly This rule is intended to relate to the solemn dayes appointed for repentance publickly or privately besides which in the whole course of our life even in the midst of our most festival and freer joyes we may sprinkle some single instances and acts of self condemning or punishing as to refuse a pleasant morsel or a delicious draught with a tâ—cit remembrance of the sin that now returns to displease my spirit and though these actions be single there is no undecency in them because a man may abate of his ordinary liberty bold freedom w th great prudence so he does â—t without singularity in himself or trouble to others but he may not abate of his solemn sorrow that may be caution but this would be softnesse effoeminacy and undecency 7· When
Guide in all my actions my protector in all dangers give me a healthful body and a clear understanding a sanctified and just a charitable and humble a religious and a contented spirit let not my life be miserable and wretched nor my name stained with sin and shame nor my condition lifted up to a tempting and dangerous fortune but let my condition be blessed my conversation useful to my Neighbours and pleasing to thee that when my body shall lie down in its bed of darknesse my soul may passe into the Regions of light and live with thee for ever through Jesus Christ. Amen VI. An act of intercession or prayer for others to be added to this or any other office as our devotion or duty or their needs shall determine us O God of infinite mercy who hast compassion on all men and relievest the necessities of all that call to thee for helpe hear the prayers of thy servant who is unworthy to ask any petition for himself yet in humility and duty is bound to pray for others * O let thy mercie descend upon the whole Church preserve her in truth and peace in unity and safety in all stormes and against all temptations and enemies that she offering to thy glory the never ceasing sacrifice of prayer and thanksgiving may advance â—he honour of her Lord and be filled with his Spirit and partake of his glory Amen Remember them that minister about holy things let them be clothed with righteousnesse and sing with joyfulnesse Amen Blesse thy servant my Wife or Husband with health of body and of spirit O let the hand of thy blessing be upon his or her head night and day and support him in all necessities strengthen him in all temptations comfort him in all his sorrows and let him be thy servant in all changes and make us both to dwell with thee for ever in thy favour in the light of thy countenance and in thy glories Amen Blesse my children with healthful bodies with good understandings with the graces and gifts of thy Spirit with sweet dispositions and holy habits and sanctifie them throughout in their bodies and souls and spirits and keep them unblameable to the coming of the Lord Jesus Amen Be pleased O Lord to remember my friends all that have pray'd for me and all that have done me good here name such whom you would specially recommend Do thou good to them return all their kindnesse double into their own bosome rewarding them with blessings and sanctifying them with thy graces and bringing them to glory Let all my family and kinred my neighbours and acquaintance here name what other relation you please receive the benefit of my prayers and the blessings of God the comforts and supports of thy providence and the sanctification of thy Spirit Relieve and comfort all the persecuted and afflicted speak peace to troubled consciences strengthen the weak confirm the strong instruct the ignorant deliver the oppressed from him that spoileth him and relieve the needy that hath no helper and bring us all by the waters of comfort and in the wayes of righteousnesse to the kingdom of rest and glory through Jesus Christ our Lord. Amen To God the Father of our Lord Iesus Christ To the eternal Son that was incarnate and born of a Virgin To the Spirit of the Father and the Son be all honour and glory worship and thanksgiving now and for ever Amen Another form of prayer for the Morning In the Name of the Father and of the Son and of the Holy Ghost Our Father c. I. MOst glorious and eternal God Father of mercy and God of all comfort I worship and adore thee with the lowest humility of my soul and body and give thee all thanks and praise for thy infinite and essential glories and perfections and for the continual demonstration of thy mercies upon me upon all mine and upon thy holy Catholick Church II. I acknowledge dear God that I have deserved the greatest of thy wrath and indignation and that if thou hadst dealt with me according to my deserving I had now at this instant been desperately bewailing my miseries in the sorrows and horrours of a sad eternity But thy mercy triumphing over thy justice and my sins thou hast still continued to me life and time of repentance thou hast opened to me the gates of grace and mercy and perpetually callest upon me to enter in and to walk in the paths of a holy life that I might glorifie thee and be glorified of thee eternally III. BEhold O God for this thy great and unspeakable goodnesse for the preservation of me this night and for all other thy graces and blessings I offer up my soul and body all that I am and all that I have as a Sacrifice to thee and thy service humbly begging of thee to pardon all my sins to defend me from all evil to lead me into all geod and let my portion be amongst thy redeemed ones in the gathering together of the Saints in the Kingdom of grace and glory IV. GUide me O Lord in all the changes and varieties of the world that in all things that shall happen I may have an evennesse and tranquillity of spirit that my soul may be wholly resign'd to thy Divinest will and pleasure never murmuring at thy gentle chastisements and fatherly correction never waxing proud and insolent though I feel a torrent of comforts and prosperous successes V. FIx my thoughts my hopes and my desires upon Heaven and heavenly things teach me to despise the world to repent me deeply for my sins give me holy purposes of amendment and ghostly strength assistances to perform faithfully whatsoever I shall intend piously Enrich my understanding with an eternal treasure of Divine truths that I may know thy will and thou who workest in us to will and to do of thy good pleasure teach me to obey all thy Commandments to believe all thy Revelations and make me partaker of all thy gracious promises VI. TEach me to watch over all my wayes that I may never be surpriz'd by sudden temptations or a carelesse spirit nor ever return to folly and vanity Set a watch O Lord before my mouth and keep the door of my lips that I offend in my tongue neither against piety nor charity Teach mee to think of nothing but thee and what is in order to thy glory and service to speak nothing but thee and thy glories and to do nothing but what becomes thy servant whom thy infinite mercy by the graces of thy holy Spirit hath sealed up to the day of Redemption VII LEt all my passions and affections be so mortified and brought under the dominion of grace that I may never by deliberation and purpose nor yet by levity rashnesse or inconsideration offend thy Divine Majesty Make me such as thou wouldest have me to bee strengthen my faith confirm my hope and give me a daily increase
discompose my duty or turn me from the wayes of thy Commandements O let thy Spirit dwell with me for ever and make my soul just and charitable full of honesty full of religion resolute and constant in holy purposes but inflexible to evil Make me humble and obedient peaceable and pious let me never envy any mans good nor deserve to be despised my self and if I be teach me to bear it with meeknesse and charity V. GIve me a tender conscience a conversation discreet and aâ—fable modest and patient liberal and obliging body a chaste and healthful competency of living according to my condition contentednesse in all estates a resigned will and mortified affections that I may be as thou wouldst have me and my portion may be in the lot of the righteous in the brightnesse of thy countenance and the glories of eternity Amen Holy is our God * Holy is the Almighty * Holy is the Immortal Holy holy holy Lord God of Sabbath have mercy upon me A form of Prayer for the evening to be said by such who have not time or opportunity to say the publick prayers appointed for this office I. O Eternal God Great Father of Men and Angels who hast established the Heavens and the Earth in a wonderful order making day and night to succeed each other I make my humble addresse to thy Divine Majesty begging of thee mercy protection this night ever O Lord pardon all my sins my light and rash words the vanity and impiety of my thoughts my unjust and uncharitable actions and whatsoever I have transgressed against thee this day or at any time before Behold O God my soul is troubled in the remembrance of my sins in the frailty and sinfulnesse of my flesh exposed to every temptation and of it self not able to resist any Lord God of mercy I earnestly beg of thee to give me a great portion of thy grace such as may be sufficient and effectual for the mortification of all my sins and vanities and disorders that as I have formerly served my lust and unworthy desires so now I may give my self up wholly to thy service and the studies of a holy life II. BLessed Lord teach me frequently and sadly to remember my sins and be thou pleased to remember them no more let me never forget thy mercies and do thou still remember to do me good Teach me to walk alwayes as in thy presence Ennoble my soul with great degrees of love to thee and configne my spirit with great fear religion and veneration of thy holy Name and laws that it may become the great imployment of my whole life to serve thee to advance thy glory to root out all the accursed habits of sin that in holinesse of life in humility in charity in chastity and all the ornaments of grace I may by patience wait for the coming of our Lord Jesus Amen III. Teach me O Lord to number my dayes that I may apply my heart unto wisdom ever to remember my last end that I may not dare to sin against thee Let thy holy Angels be ever present with me to keep me in all my wayes from the malice and violence of the spirits of darknesse from evil company and the occasions and opportunities of evil from perishing in popular judgements from all the wayes of sinful shame from the hands of all mine enemies from a sinful life and from despair in the day of my death Then O brightest Jesu shine gloriously upon me let thy mercies and the light of thy Countenance sustain me in all my agonies weaknesses and temptations Give me opportunity of a prudent and spiritual Guide and of receiving the holy Sacrament let thy loving spirit so guide me in the wayes of peace and safety that with the testimony of a good conscience and the sense of thy mercies and refreshment I may depart this life in the unity of the Church in the love of God and a certain hope of salvation through Jesus Christ our Lord and most blessed Saviour Amen Our Father c. Another form of Evening Prayer which may also be used at bed-time Our Father c. I Will lift up my eyes unto the hills from whence cometh my help My help cometh of the Lord which made heaven and earth He will not suffer thy foot to be moved he that keepeth thee will not slumber Behold he that keepeth Israel shall neither slumber nor sleep The Lord is thy keeper the Lord is thy shade upon thy right hand The sun shall not smite thee by day neither the moon by night The Lord shall preserve thee from all evil he shall preserve thy soul. The Lord shall preserve thy going out and thy coming in from this time forth for evermore Glory be to the Father c. I. VIsit I beseech thee O Lord this habitation with thy mercy and me with thy grace and salvation Let thy holy Angels pitch their tents round about and dwell here that no illusion of the night may abuse me the spirits of darknesse may not come neer to hurt me no evil or sad accident oppresse me and let the eternal spirit of the Father dwell in my soul and body filling every corner of my heart with light and grace Let no deed of darknesse overtake me and thy blessing most blessed God be upon me for ever through Jesus Christ our Lord. Amen II. INto thy hands most blessed Jesu I commend my soul and body for thou hast redeemed both with thy most precious blood So blesse and sanctifie my sleep unto me that it may be temperate holy and safe a refreshment to my wearied body to enable it so to serve my soul that both may serve thee with a never failing duty O let me never sleep in sin or death eternal but give me a watchful a prudent spirit that I may omit no oportunity of serving thee that whether I sleep or wake live or die I may be thy servant and thy childe that when the work of my life is done I may rest in the bosom of my Lord till by the voice of the Archangel the trump of God I shall be awakened and called to sit down and feast in the eternal supper of the Lamb. Grant this O Lamb of God for the honour of thy mercies and the glory of thy name O most merciful Saviour and Redeemer Jesus Amen III. BLessed be the God and Father of our Lord Jesus who hath sent his Angels and kept me this day from the destruction that walketh at noon and the arrow that flyeth by day and hath given me his Spirit to restrain me from those evils to which my own weaknesses and my evil habits and my unquiet enemies would easily betray me Blessed and for ever hallowed be thy name for that never ceasing showre os blessing by which I live and am content and blessed and provided for in all necessities and set forward in my duty and way to heaven * Blessing honour
who brought a part of the stars with his tail from Heaven 4. Of all carnal sins it is that alone which the Devil takes delight to imitate counterfeit communicating with Witches impure persons in no corporal act but in this onely 5. Uncleannesse with all its kindes is a vice which hath a professed enmity against the body Every sin which a man doth is without the body but he that committeth fornication sinneth against his own body 6. Uncleannesse is hugely contrary to the spirit of Government by embasing the spirit of a man making it effeminate sneaking soft and foolish without courage without confidence David felt this after his folly with Bathsheba he fell to unkingly arts and stratagems to hide the crime and he did nothing but increase it and remaind timorous poor spirited till he prayed to God once more to establish him with a free and a Princely spirit And no superiour dare strictly observe discipline upon his charge if he hath let himself loose to the shame of incontinence 7. The Gospel hath added two arguments against uncleannesse which were never before used nor indeed could be since GOD hath given the holy Spirit to them that are baptized and rightly confirmed and entered into covenant with him our bodies are made temples of the holy Ghost in which he dwels and therfore uncleanness is Sacriledge defiles a Temple It is S. Pauls argument Know ye not that your body is the temple of the holy Ghost He that defiles a Temple him will God destroy Therfore Glorifie God in your bodies that is flee fornication To which for the likeness of the argument adde That our bodies are members of Christ and therefore God forbid that we should take the members of Christ and make them members of a harlot So that uncleannesse dishonours Christ and dishonours the holy Spirit it is a sin against God and in this sence a sin against the Holy Ghost 8. The next special argument which the Gospel ministers especially against adultery for preservation of the purity of marriage is that Marriage is by Christ hallowed into a mystery to signifie the Sacramental and mystical union of Christ and his Church He therefore that breaks this knot which the Church and their mutual faith hath tyed and Christ hath knit up into a mystery dishonours a great rite of Christianity of high spiritual and excellent signification 9. S. Gregory reckons uncleannesse to be the parent of these monsters Blindnesse of minde inconsideration precipitancy or giddinesse in actions self love hatred of God love of the present pleasures a despite or despair of the joyes of religion here and of Heaven hereafter Whereas a pure minde in a chast body is the Mother of wisdom and deliberation sober counsells and ingenuous actions open deportment and sweet carriage sincere principles and unprejudicate understanding love of God and self-denyall peace and confidence holy prayers and spiritual comfort and a pleasure of Spirit infinitely greater then the sottish and beastly pleasures of unchastity For to overcome pleasure is the greatest pleasure and no victory is greater then that which is gotten over our lusts and filthy inclinations 10. Adde to all these the publick dishonesty and disreputation that all the Nations of the world have cast upon adulterous and unhallowed embraces Abimelech to the men of Gerar made it death to meddle with the wife of Isaac and Iudah condemned Thamar to be burnt for her adulterous conception and God besides the Law made to put the adulterous person to death did constitute a setled and constant miracle to discover the adultery of a suspected woman that her bowels should burst with drinking the waters of Jealousie The Egyptian Law was to cut off the nose of the adulteresse and the offending part of the adulterer The Locrians put out the adulterers both eyes The Germanes as Tacitus reports placed the Adulteresse amidst her kinred naked and shaved her head and caused her husband to beat her with clubs thorough the city The Gortinaeans crowned the man with wool to shame him for his effeminacy and the Cumani caused the woman to ride upon an asse naked and hooted at and for ever after called her by an appellative of scorn A rider upon the asse All nations barbaroâ—s and civil agreeing in their general designe of rooting so dishonest and shameful vice from under heaven The middle ages of the Church were not pleased that the Adulteresse should be put to death but in the primitive ages the civil Lawes by which Christians were then governed gave leave to the wronged husband to kill his adulterous wife if he took her in the fact but because it was a priviledge indulg'd to men rather than a direct detestation of the crime a consideration of the injury rather then of the uncleannesse therefore it was soon altered but yet hath caused an inquiry whether is worse the Adultery of the man or the woman The resolution of which case in order to our present affair is thus In respect of the person the fault is greater in a man then in a woman who is of a more plyant and easie spirit and weaker understanding and hath nothing to supply the unequal strengths of men but the defensative of a passive nature and armour of modesty which is the natural ornament of that sex And it is unjust that the man should demand chastity and severity from his wife which himself will not observe towards her said the good Emperour Antoninus It is as if the man should perswade his wife to fight against those enemies to which he had yielded himself a prisoner 2. In respect of the effects and evil consequents the adultery of the woman is worse as bringing bastardy into a family and disinherisons or great injuries to the Lawful children and infinite violations of peace and murders and divorces and all the effects of rage and madnesse 3. But in respect of the crime and as relating to God they are equal intollerable and damnable And the Church anciently refused to admit such persons to the holy Communion until they had done seven yeers penances in fasting in sackcloth in severe inflictions and instruments of chastity and sorrow according to the discipline of those ages Acts of chastity in general The actions and proper offices of the grace of chastity in general are these 1. To resist all unchast thoughts at no hand entertaining pleasure in the unfruitful fancies and remembrances of uncleannesse although no definite desire or resolution be entertained 2. At no hand to entertain any desire or any phantastick imaginative loves though by shame or disability or other circumstance they be restrained from act 3. To have a chast eye and hand for it is all one with what part of the body we commit adultery and if a man lets his eye loose and enjoyes the lust of that he is an adulterer Look not upon a
immature if he lives till seventy and yet this age is as short of the old periods before and since the flood as this youths age for whom you mourn is of the present fulnesse Suppose therefore a decree passed upon this person as there have been many upon all mankinde and God hath set him a shorter period and then we may as well bear the immature death of the young man as the death of the oldest men for they also are immature and unseasonable in respect of the old periods of many generations * And why are we troubled that he had arts and sciences before he dyed or are we troubled that he does not live to make use of them the first is cause of joy for they are excellent in order to certain ends And the second cannot be cause of sorrow because he hath no need to use them as the case now stands being provided for with the provisions of an Angel and the maner of Eternity However the sons and the parents friends and relatives are in the world like hours and minutes to a day The hour comes and must passe and some stay but minutes and they also passe and shall never return again But let it be considered that from the time in which a man is conceived from that time forward to Eternitie he shall never cease to be and let him dye young or old still he hath an immortal soul and hath laid down his body onely for a time as that which was the instrument of his trouble and sorrow and the scene of sicknesses and disease But he is in a more noble manner of being after death then he can be here and the childe may with more reason be allowed to cry for leaving his mothers womb for this world then a man can for changing this world for another Sudden deaths or violent Others are yet troubled at the manner of their childes or friends death He was drowned or lost his head or dyed of the plague and this is a new spring of sorrow but no man can give a sensible account how it shall be worse for a childe to dye with drowning in half an hour then to endure a feaver of one and twenty dayes And if my friend lost his head so he did not lose his constancy and his religion he dyed with huge advantage Being Childelesse But by this means I am left without an Heir Well suppose that Thou hast no Heir and I have no inheritance and there are many Kings and Emperors that have died childlesse many Royal lines are extinguished And Augustus Caesar was forced to adopt his wives son to inherit all the Roman greatnesse And there are many wise persons that never marryed and we read no where that any oâ— the children of the Apostles did survive their Fathers and all that inherit any thing of Christs kingdom come to it by Adoption not by natural inheritance and to dye without an natural heir is no intolerable evil since it was sanctified in â—he person of Jesus who dyed a Virgin Evil or unfortunate Children And by this means we are freed from the greater srorows of having a fool a swine or a goat to rule after us in our families and yet even this condition admits of comfort For all the wilde Americans are supposed to be the sons of Dodonaiâ— and the sons of Iacob are now the most scattered and despised people in the whole world The son of Solomon was but a silly weak man and the son of Hezekiah was wicked and all the fools and barbarous people all the thieves and pirates all the slaves and miserable men and women of the world aâ—e the sons and daughters of Noah and we must not look to be exempted from that portion of sorrow which God gave to Noah and Adam to Abraham to Isaack and to Iacob I pray God send us into the lot of Abraham But if any thing happens worse to us it is enough for us that we bear it evenly Our own death And how if you were to die your self you know you must Onely be ready for it by the preparations of a good life and then it is the greatest good that ever happened to thee else there is nothing that can comfort you But if you have served God in a holy life send away the women and the weepers tell them it is as much intemperance to weep too much as to laugh too much and when thou art alone or with fitting company dye as thou shouldest but do not dye impatiently and like a fox catch'd in a trap For if you fear death you shall never the more avoid it but you make it miserable Fannius that kild himself for fear of death dyed as certainly as Portia that eat burning coals or Cato that cut his own throat To dye is necessary and natural and it may be honourable but to dye poorly and basely and sinfully that alone is it that can make a man unfortunate No man can be a slave but he that fears pain or fears to die To such a man nothing but chance and peaceable times can secure his duty and he depends upon things without sor his felicity and so is well but during the pleasure of his enemy or a Thief or a Tyrant or it may be of a dog or a wilde bull Prayers for the several Graces and parts of Christian Sobriety A Prayer against Sensuality O Eternal Father thou that sittest in Heaven invested with essential Glories and Divine perfections fill my soul with so deep a sence of the excellencies of spiritual and heavenly things that my affections being weaned from the pleasures of the world and the false allurements of sin I may with great severity and the prudence of a holy discipline and strict desires with clear resolutions and a free spirit have my conversation in Heaven and heavenly imployments that being in affections as in my condition a Pilgrim and a stranger here I may covet after and labour for an abiding city and at last may enter into and for ever dwell in the Coelestial Jerusalem which is the mother of us all through Jesus Christ our Lord. Amen For Temperance O ALmighty God and gracious Father of Men and Angels who openest thy hand and fillest all things with plenty and hast provided for thy servant sufficient to satisfie all my needs teach me to use thy creatures soberly and temperately that I may not with loads of meat or drink make the temptations of my enemy to prevail upon me or my spirit unapt for the performance of my duty or my body healthlesse or my affections sensual and unholy O my God never suffer that the blessings which thou givest me may either minister to sin or sicknesse but to health and holinesse and thanksgiving that in the strength of thy provisions I may cheerfully and actively and diligently serve thee that I may worthily feast at thy table here and be accounted worthy through thy grace to be admitted to thy
especially to faith but consequently to all other graces of the Spirit It is all one to us whether by the eye or by the eare the Spirit conveyes his precepts to us If we hear S. Paul saying to us that Whoremongers and Adulterers God will judge or read it in one of his Epistles in either of them we are equally and sufficiently instructed The Scriptures read are the same thing to us which the same doctrine was when it was preached by the Disciples of our blessed Lord and we are to learn of either with the same dispositions There are many that cannot reade the word and they must take it in by the ear and they that can reade finde the same word of God by the eye It is necessary that all men learn it some way or other and it is sufficient in order to their practise that they learn it any way The word of God is all those Commandments and Revelations those promises and threatnings the stories and sermons recorded in the Bible nothing else is the word of God that we know of by any certain instrument The good books and spiritual discourses the sermons or homilies written or spoken by men are but the word of men or rather explications of and exhortations according to the Word of God but of themselves they are not the Word of God In a Sermon the Text onely is in a proper sence to be called Gods Word and yet good Sermons are of great use and convenience for the advantages of Religion He that preaches an hour together against drunkennesse with the tongue of men or Angels hath spoke no other word of God but this Be not drunk with wine wherein there is excesse and he that writes that Sermon in a book and publishes that book hath preached to all that reade it a louder Sermon then could be spoken in a Church This I say to this purpose that we may separate truth from error popular opinions from substantial Truths For God preaches to us in the Scripture and by his secret assistances and spiritual thoughts and holy motions Good men preach to us when they by popular arguments and humane arts and complyances expound and presse any of those doctrines which God hath preached unto us in his holy Word But 1. The Holy Ghost is certainly the best Preacher in the world and the words of Scripture the best sermons 2. All the doctrine of salvation is plainly set down there that the most unlearned person by hearing it read may understand all his duty What can be plainer spoken then this Thou shalt not kill Be not drunk with wine Husbands love your wives whatsoever ye would that men should do to you do ye so to them The wit of man cannot more plainly tell us our duty or more fully then the Holy Ghost hath done already 3. Good sermons and good books are of excellent use but yet they can serve no other end but that we practise the plain doctrines of Scripture 4. What Abraham in the parable said concerning the brethren of the rich man is here very proper They have Moses and the Prophets leâ— them hear them But if they refuse to hear these neither will they believe though one should arise from the dead to preach unto them 5. Reading the holy Scriptures is a duty expressely commanded us and is called in Scripture Preaching all other preaching is the effect of humane skill and industry and although of great benefit yet it is but an Ecclesiastical ordinance the Law of God concerning Preaching being expressed in the matter of reading the Scriptures and hearing that word of God which is and as it is there described But this duty is reduced to practise in the following Rules Rules for hearing or reading the word of God 1. Set apart some portion of thy time according to the opportunities of thy calling and necessary imployment for the reading of holy Scripture and if it be possible every day reade or hear some of it read you are sure that book teaches all truth commands all holinesse and promises all happinesse 2. When it is in your power to choose accustome your self to such portions which are most plain and certain duty and which contain the story of the Life and Death of our blessed Saviour Read the Gospels the Psalms of Daâ—id and especially those portions of Scripture which by the wisdom of the Church are appointed to be publikely read upon Sundayes and holy-dayes viz. the Epistles and Gospels In the choice of any other portions you may advise with a Spiritual Guide that you may spend your time with most profit 3. Fail not diligently to attend to the reading of holy Scriptures upon those dayes wherein it is most publickly and solemnly read in Churches for at such times besides the learning our duty we obtain a blessing along with it it becoming to us upon those dayes apart of the solemn Divine worship 4. When the word of God is read or preached to you be sure you be of a ready heart and minde free from worldly cares and thoughts diligent to hear careful to mark studious to remember and desirous to practise all that is commanded and to live according to it Do not hear for any other end but to become better in your life and to be instructed in every good work and to increase in the love and service of God 5. Beg of God by prayer that he would give you the spirit of obedience and profit and that he would by his Spirit write the word in your heart and that you describe it in your life To which purpose serve your self of some affectionate ejaculations to that purpose before and after this duty Concerning spiritual books and ordinary Sermons take in these advices also 6. Let not a prejudice to any mans person hinder thee from receiving good by his doctrine if it be according to godlinesse but if occasion offer it or especially if duty present it to thee that is if it be preached in that assembly where thou art bound to be present accept the word preached as a message from God and the Minister as his Angel in that ministration 7. Consider and remark the doctrine that is represented to thee in any discourse and if the Preacher addes any accidental advantages any thing to comply with thy weaknesse or to put thy spirit into action or holy resolution remember it and make use of it but if the Preacher be a weak person yet the text is the doctrine thou art to remember that contains all thy duty it is worth thy attendance to hear that spoken often â—nd renewed upon thy thoughts and though thou beest a learned man yet the same thing which thou knowest already if spoken by another may be made active by that application I can better be comforted by my own considerations if another hand applyes them then if I do it my self because the word of God does not work as a natural agent but as a
thou doest receive the blessed elements into thy mouth that thou puttest thy finger to his hand and thy hand into his side and thy lips to his fontinel of blood sucking life from his heart and yet if thou doest communicate unworthily thou eatest and drinkest Christ to thy danger and death and destruction Dispute not concerning the secret of the mystery and the nicety of the manner of Christs presence it is sufficient to thee that Christ shall be present to thy soul as an instrument of grace as a pledge of the resurrection as the earnest of glory and immortality and a means of many intermedial blessings even all such as are necessary for thee and are in order to thy salvation and to make all this good to thee there is nothing necessary on thy part but a holy life and a true belief of all the sayings of Christ amongst which indefinitely assent to the words of institution and believe that Christ in the holy Sacrament gives thee his bodie and his blood He that believes not this is not a Christian He that believes so much needs not to enquire further nor to intangle his faith by disbelieving his sence 11. Fail not this solemnity according to the custom of pious and devout people to make an offering to God for the uses of religion and the poor according to thy ability For when Christ feasts his body let us also feast our fellow members who have right to the same promises and are partakers of the same Sacrament and partners of the same hope and cared for under the same providence and descended from the same common parents and whose Father God is and Christ is their Elder Brother If thou chancest to communicate where this holy custom is not observed publickly supply that want by thy private charity but offer it to God at his holy Table at least by thy private designing it there 12. When you have received pray and give thanks Pray for all estates of men for they also have an interest in the body of Christ whereof they are members and you in conjunction with Christ whom then you have received are more fit to pray for them in that advantage and in the celebration of that holy sacrifice which then is Sacramentally represented to GOD. * Give thanks for the passion of our Dearest Lord remember all its parts and all the instruments of your Redemption and beg of GOD that by a holy perseverance in well doing you may from shadowes passe on to substances from eating his body to seeing his face from the Typicall Sacramentall and Transient to the Reall and Eternall Supper of the Lambe 13. After the solemnity is done let Christ dwell in your hearts by faith and love and obedience and conformity to his life and death as you have taken CHRIST into you so put CHRIST on you and conforme every faculty of your soul and body to his holy image and perfection Remember that now Christ is all one with you and therefore when you are to do an action consider how Christ did or would do the like and do you imitate his example and transcribe his copy and understand all his Commandments and choose all that he propounded and desire his promises and fear his threatnings and marry his loves and hatreds and contract all his friendships for then you do every day communicate especially when Christ thus dwells in you and you in Christ growing up towards a perfect man in Christ Iesus 14. Do not instantly upon your return from Church return also to the world and secular thoughts and imployments but let the remaining parts of that day be like a post-Communion or an after-office entertaining your blessed Lord with all the caresses and sweetnesse of love and colloquies and entercourses of duty and affection acquainting him with all your needs and revealing to him all your secrets and opening all your infirmities and as the aâ—fairs of your person or imployment call you off so retire again with often ejaculations and acts of entertainment to your beloved Guest The effects and benefits of worthy communicating When I said that the sacrifice of the crosse which Christ offered for all the sins and all the needs of the world is represented to God by the Minister in the Sacrament and offered up in prayer and Sacramental memory after the manner that Christ himself intercedes for us in Heaven so far as his glorious Priesthood is imitable by his Ministers on earth I must of necessity also mean that all the benefits of that sacrifice are then conveyed to all that communicate worthily But if we descend to particulars Then and there the Church is nourished in her faith strengthened in her hope enlarged in her bowels with an increasing charity there all the members of Christ are joyn'd with each other and all to Christ their head and we again renew the Covenant with God in Jesus Christ and God seals his part and we promise for ours and Christ unites both and the holy Ghost signes both in the collation of those graces which we then pray for and exercise and receive all at once there our bodies are nourished with the signes and our souls with the mystery our bodies receive into them the seed of an immortal nature and our souls are joyned with him who is the first fruits of the resurrection and never can dye and if we desire any thing else and need it here it is to be prayed for here to be hoped for here to be received Long life and health and recovery from sicknesse and competent support and maintenance and peace and deliverance from our enemies and content and patience and joy and sanctified riches or a cheerful poverty and liberty and whatsoever else is a blessing was purchased for us by Christ in his death and resurrection and in his intercession in Heaven and this Sacrament being that to our particulars which the great mysteries are in themselves and by designe to all the world if we receive worthily we shall receive any of these blessings according as God shall choose for us and he will not onely choose with more wisdom but also with more affection then we can for our selves After all this it is advised by the Guides of souls wise men and pious that all persons should communicate very often even as often as they can without excuses or delayes Every thing that puts us from so holy an imployment when we are moved to it being either a sin or an imperfection an Infirmity or indevotion and an unactivenesse of Spirit All Christian people must come They indeed that are in the state of sin must not come so but yet they must come First they must quit their state of death and then partake of the bread of life They that are at enmity with their neighbours must come that is no excuse for their not coming onely they must not bring their enmity along with them but leave it and then come They that have variety
what seemeth good in his own eyes Thy will be done in earth as it is in Heaven Recite Psalm 107. and 130. A form of a vow to be made in this or the like danger If the Lord will be gracious and hear the prayer of his servant and bring me safe to shore then I will praise him secretly and publickly and pay unto the uses of charity or Religion then name the sum you designe for holy uses O my God my goods are nothing unto thee I will also be thy servant all the dayes of my life and remember this mercy and my present purposes and live more to Gods glory and with a stricter duty And do thou please to accept this vow as an instance of my importunity and the greatnesse of my needs and be thou graciously moved to pity and deliver me Amen This form also may be used in praying for a blessing on an enterprize and may be instanced in actions of devotion as well as of charity A prayer before a journey O Almighty God who fillest all things with thy presence and art a God afar off as well as neer at hand thou didst send thy Angel to blesse Iacob in his journey and didst leade the children of Israel through the Red Sea making it a wall on the right hand and on the left be pleased to let thy Angel go out before me and guide me in my journey preseving me from dangers of robbers from violence of enemies and sudden and sad accidents from falls and errours and prosper my journey to thy glory and to all my innocent purposes and preserve me from all sin that I may return in peace and holinesse with thy favour and thy blessing and may serve thee in thankfulnesse and obedience all the dayes of my pilgrimage and at last bring me to thy countrey to the coelestial Jerusalem there to dwell in thy house and to sing praises to thee for ever Amen Ad Sect. 4 A prayer to be said before hearing or reading the word of God O Holy and Eternal Jesus who hast begotten us by thy word renewed us by thy Spirit fed us by thy Sacraments and by the dayly ministery of thy word still go on to build us up to life eternal Let thy most holy Spirit be present with me and rest upon me in the reading or hearing thy sacred word that I may do it humbly reverently without prejudice with a minde ready and desirous to learn and to obey â—hat I may â—e readily furnished and instructed to every good work and may practise all thy holy laws and commandments to the glory of thy holy name O holy and eternal Jesus Amen Ad Sect. 5 9 10. A form of confession of sins and repentance to be used upon fasting dayes or dayes of humiliation especially in Lent and before the Holy Sacrament Have mercy upon me O God after thy great goodnesse according to the multitude of thy mercies do away mine offences For I will conâ—esse my wickednesse and be sorry for my sin * O my Dearest Lord I am not worthy to be accounted amongst the meanest of thy servants not worthy to be sustained by the least fragments of thy mercy but to be shut out of thy presence for ever with dogs unbelievers But for thy names sake O Lord be merciful unto my sin for it is great I am the vilest of sinners and the worst of men proud and vain glorious impatient of scorn or of just reproof â—ot enduring to be slighted and yet extreamly deserving it I have been cosened by the colours of humility and when I have truly called my self vitious I could not endure any man else should say so or think so I have been disobedient to my Superiours churlish and ungentle in my behaviour unchristian and unmanly But for thy names sake c. O Just and Dear God how can I expect pitty or pardon who am so angry and peevish with and without cause envious at good rejoycing in the evil of my neighbours negligent of my charge idle and uselesse timerous and base jealous and impudent ambitious and hard hearted soft unmortified and effeminate in my life indevout in my prayers without fancie or affection without attendance to them or perseverance in them but passionate and curious in pleasing my appetite of meat and drink and pleasures making matter both for sin and sicknesse and I have reâ—ped the cursed fruits of such improvidence entertaining undecent and impure thoughts and I have brought them forth in undecent and impure actions and the spirit of uncleanness hath entred in and unhallowed the temple which thou didst consecrate for the habitation of thy Spirit of love and holinesse But for thy names sake O Lord be merciful unto my sin for it is great Thou hast given me a whole life to serve thee in and to advance my hopes of heaven and this pretious time I have thrown away upon my sins and vanities being improvident of my time and of my talent and of thy grace and my own advantages resisting thy Spirit and quenching him I have been a great lover of my self and yet used many wayes to destroy my self I have pursued my temporal ends with greedinesse and indirect means I am revengful and unthankful forgetting benefits but not so soon forgetting injuries curious and murmuring a great breaker of promises I have not loved my neighbours good nor advanced it in all things where I could I have bin unlike thee in all things I am unmerciful and unjust a sottish admirer of things below and careless of heaven and the wayes that lead thither But for thy names sake O Lord be merciful unâ—â— my sin for it is great All my senses have been windows to let sin in and death by sin Mine eyes have been adulterous and covetous mine ears open to slander and detraction my tongue and palate loose and wanton intemperate and of foul language talkative lying rash and malicious false and flattering irreligious and irreverent detracting and censorious My hands have bin injurious and unclean my passions violent and rebellious my desires impatient and unreasonable all my members and all my faculties have been servants of sin and my very besâ— actions have more matter of pity then of confidence being imperfect in my best and intolerable in most But for thy names sake O Lord c. Unto this and a far bigger heap of sin I have added also the faults of others to my own score by neglecting to hinder them to sin in all that I could and ought but I also have encouraged them in sin have taken off their fears and hardened their consciences and tempted them directly and prevailed in it to my own râ—ine and theirs unlesse thy glorious and unspeakable mercy hath prevented so intolerable a calamity Lord I have abused thy mercy despised thy judgements turned thy grace into wantonnesse I have been unthankful for thy infinite loving kindnesse I have sinned and repented and then sinned again and resolved
the ends of God or 2. When it is principally intended in an action of religion For sometimes a temporal end is part of our duty and such are all the actions of our calling whether our imployment be religious or civil We are commanded to provide for our family but if the Minister of Divine offices shall take upon him that holy calling for covetous or ambitious ends or shall not designe the glory of God principally and especially he hath polluted his hands and his heart and the fire of the Altar is quenched or it sends forth nothing but the smoak of mushromes or unpleasant gums And it is a great unworthinesse to prefer the interest of a creature before the ends of God the Almighty Creator But because many cases may happen in which a mans heart may deceive him and he may not well know what is in his own spirit therefore by these following signes we shall best make a judgement whether our intentions be pure and our purposes holy Signes of purity of intention 1. It is probable our hearts are right with God and our intentions innocent and pious if we set upon actions of religion or civil life with an affection proportioned to the quality of the work that we act our temporal affairs with a desire no greater then our necessity and that in actions of religion we be zealous active and operative so far as prudence will permit but in all cases that we value a religious designe before a temporal when otherwise they are in equal order to their several ends that is that whatsoever is necessary in order to our souls health be higher esteemed than what is for bodily and the necessities the indispensable necessities of the spirit be served before the needs of nature when they are required in their several circumstances Or plainer yet when we choose any temporal inconvenience rather than commit a sin and when we choose to do a duty rather than to get gain But he that does his recreation or his merchandise cheerfully promptly readily and busily and the works of religion slowly flatly and without appetite and the spirit moves like Pharaohs chariots when the wheels were off it is a signe that his heart is not right with God but it cleaves too much to the world 2. It is likely our hearts are pure and our intentions spotlesse when we are not solicitous of the opinion and censures of men but onely that we do our duty and be accepted of God For our eyes will certainly be fixed there from whence we expect our reward and if we desire that God should approve us it is a signe we do his work and expect him our pay-Master 3. He that does as well in private between God and his own soul as in publick in Pulpits in Theatres and Market-places hath given himself a good testimony that his purposes are full of honesty noblenesse and integrity For what Helkanah said to the Mother of Samuel Am not I better to thee then ten sons Is most certainly verified concerning God that he who is to be our Judge is better then ten thousand witnesses But he that would have his vertue published studies not vertue but glory He is not just that will not be just without praise but he is a righteous man that does justice when to do so is made infamous and he is a wise man who is delighted with an ill name that is well gotten And indeed that man hath a strange covetousnesse or folly that is not contented with this reward that He hath pleased God And see what he gets by it He that does good works for praise or secular ends sells an inestimable jewel for a trifle and that which would purchase Heaven for him he parts with for the breath of the people which at the best is but aire and that not often wholsome 4. It is well also when we are not sollicitous or troubled concerning the effect and event of all our actions but that being first by Prayer recommended to him is left at his dispose for then in case the event be not answerable to our desires or to the efficacy of the instrument we have nothing left to rest in but the honesty of our purposes which it is the more likely we have secur'd by how much more we are indifferent concerning the successe S. Iames converted but eight persons when he preacht in Spain and our blessed Saviour converted fewer then his own Disciples did And if thy labours prove unprosperous if thou beest much troubled at that it is certain thou didst not think thy self secure of a reward for your intention which you might have done if it had been pure and just 5. He loves vertue for Gods sake and its own that loves and honours it wherever it is to be seen but he that is envious or angry at a vertue that is not his own at the perfection or excellency of his Neighbour is not covetous of the vertue but of its reward and reputation and then his intentions are polluted It was a great ingenuity in Moses that wished all the people might be prophets but if he had designed his own honour he would have prophecyed alone But he that desires onely that the work of God and religion shall go on is pleased with it who ever is the instrument 6. He that despises the world and all its appendant vanities is the best Judge the most secur'd of his intentions because he is the furthest removed from a temptation Every degree of mortification is a testimony of the purity of our purposes and in what degree we despise sensual pleasure or secular honours or worldly reputation in the same degree we shall conclude our heart right to religion and spiritual designes 7. When we are not sollicitous concerning the instruments and means of our actions but use those means which God hath laid before us with resignation indifferency and thankfulnesse it is a good signe that we are rather intent upon the end of Gods glory than our own conveniency or temporal satisfaction He that is indifferent whether he serve God in riches or in poverty is rather a seeker of God than of himself and he that will throw away a good book because it is not curiously guilded is more desirous to please his eye than to inform his understanding 8. When a temporal end consisting with a spiritual and pretended to be subordinate to it happens to fail and be defeated if we can rejoyce in that so Gods glory be secured and the interests of religion it is a great signe our hearts are right and our ends prudently designed and ordered When our intentions are thus ballanced regulated and discerned we may consider 1. That this exercise is of so universal efficacy in the whole course of a holy life that it is like the soul to every holy action and must be provided for in every undertaking and is of it self alone sufficient to make all natural and
seeth not therefore the land is full of blood and the city full of perversenesse What a childe would do in the eye of his Father and a Pupil before his Tutor and a Wife in the presence of her Husband and a servant in the sight of his Master let us alwayes do the same for we are made a spectacle to God to Angels and to men we are alwayes in the sight and presence of the Allseeing and Almighty God who also is to us a Father and a Guardian a Husband and a Lord. Prayers and Devotions according to the religion and purposes of the foregoing Considerations I. For grace to spend our time well O Eternal God who from all eternity doest behold and love thy own glories and perfections infinite and hast created me to do the work of God after the manner of men and to serve thee in this generation and according to my capacities give me thy grace that I may be a curious and prudent spender of my time so as I may best prevent or resist all temptations and be profitable to the Christian Common-wealth and by discharging all my duty may glorifie thy Name Take from me all slothfulnesse and give me a diligent and an active spirit and wisdom to choose my imployment that I may do works proportionable to my person and to the dignity of a Christian and may fill up all the spaces of my time with actions of religion and charity that when the Devil assaults me he may not finde me idle and my dearest Lord at his sudden coming may finde me busie in lawful necessary and pious actions improving my talent intrusted to me by thee my Lord that I may enter into the joy of my Lord to partake of his eternal felicities even for thy mercie sake and for my dearest Saviours sake Amen Here follows the devotion of ordinary dayes for the right imployment of those portions of â—ime which every day must allow for religion The first prayers in the Morning as soon as we are dressed Humbly and reverently compose your self with heart lift up to God and your head bowed and meekly kneeling upon your knees say the Lords Prayer after which use the following Collects or as many of them as you shall choose Our Father which art in Heaven c. I. An act of adoration being the song that the Angels sing in Heaven HOly Holy Holy Lord God Almighty which was and is and is to come Heaven and Earth Angels and Men the Aire and the Sea give glory and honour and thanks to him that sitteth on the throne who liveth for ever and ever All the blessed spirits and souls of the righteous cast their crowns before the throne and worship him that liveth for ever and ever Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Great and marvellous are thy works O Lord God Almighty Just and true are thy wayes thou King of Saints Thy wisdom is infinite thy mercies are glorious and I am not worthy O Lord to appear in thy presence before whom the Angels hide their faces O Holy and Eternal Jesus Lamb of God who wert slain from the beginning of the world thou hast redeemed us to God by thy blood out of every nation and hast made us unto our God Kings and Priests and we shall reigne with thee for ever Blessing honour glory and power be unto him that sitteth on the throne and to the Lamb for ever and ever Amen II. An act of thanksgiving being the song of David for the Morning SIng praises unto the Lord O ye saints of his and give thanks to him for a remembrance of his holinesse For his wrath indureth but the twinkling of an eye and in his pleasure is life heavinesse may endure for a night but joy cometh in the morning Thou Lord hast preserved me this night from the violence of the spirits of darknesse from all sad casualtyes and evil accidents from the wrath which I have every day deserved thou hast brought my soul out of hell thou hast kept my life from them that go down into the pit thou hast shewed me marvellous great kindesse and hast blessed me for ever the greatnesse of thy glory reacheth unto the heavens and thy truth unto the clouds Therefore shall every good man sing of thy praise without ceasing O my God I will give thanks unto thee for ever Allelujah III. An act of oblation or presenting our selves to God for the day MOst Holy and Eternal God Lord and Soveraigne of all the creatures I humbly present to thy divine Majesty my self my soul and body my thoughts and my words my actions and intentions my passions and my sufferings to be disposed by thee to thy glory to be blessed by thy providence to be guided by thy counsel to be sanctified by thy spirit and afterwards that my body and soul may be received into glory for nothing can perish which is under thy custody and the enemy of souls cannot devour what is thy portion nor take it out of thy hands This day O Lord and all the dayes of my life I dedicate to thy honour and the actions of my calling to the uses of grace and the religion of all my dayes to be united to the merits and intercession of my holy Saviour Jesus that in him and for him I may be pardoned and accepted Amen IV. An act of repentance or contrition FOr as for me I am not worthy to be called thy servant much lesse am I worthy to be thy son for I am the vilest of sinners and the worst of men a lover of the things of the world and a despiser of the things of God proud and envious lustful and intemperate greedy of sin and impatient of reproof desirous to seem holy and negligent of being so transported with interest fool'd with presumption and false principles disturb'd with anger with a peevish and unmortified spirit and disordered by a whole body of sin and death Lord pardon all my sins for my sweetest Saviours sake thou who didst dye for me Holy Jesus save me and deliver me reserve not my sins to be punished in the day of wrath and eternal vengeance but wash away my sins and blot them out of thy remembrance and purifie my soul with the waters of repentance and the bloud of the crosse that for what is past thy wrath may not come out against me and for the time to come I may never provoke thee to anger or to jealousie O just and dear God be pitiful and gracious to thy servant Amen V. The prayer or petition BLesse me gracious God in my calling to such purposes as thou shalt choose for me or imploy me in Relieve me in all my sadnesses make my bed in my ficknesse give me patience in my sorrows confidence in thee and grace to call upon thee in all temptations O be thou my
glory and power be unto him that sitteth on the throne and to the Lamb for ever and ever Amen Holy is our God * Holy is the Almighty Holy is the Immortal Holy holy holy Lord God of Sabaoth have mercy upon me Ejaculations and short meditations to be used in the Night when we wake Stand in awe and sin not commune with your own heart upon your bed and be still I will lay me down in peace and sleep for thou Lord onely makest me dwell in safety O Father of Spirits and the God of all flesh have mercy and pity upon all sick and dying Christians and receive the souls which thou hast redeemed returning unto thee Blessed are they that dwell in the heavenly Jerusalem where there is no need of the Sun neither of the Moon to shine in it for the glorie of God does lighten it and the Lamb is the light thereof And there shal be no night there they need no candle for the Lord God giveth them light and they shall reign for ever and ever Revel 21.23 Meditate on Iacobs wrastling with the Angel all night be thou also importunate with God for a blessing and give not over till he hath blessed thee Meditate on the Angel passing over the children of Israel and destroying the Egyptians for disobedience and oppression Pray for the grace of obedience and charity and for the divine protection Meditate on the Angel who destroyed in a night the whole army of the Assyrians for fornication Call to minde the sins of thy youth the sins of thy bed and say with David My reins chasten me in the night season and my soul refuseth comfort Pray for pardon and the grace of chastity Meditate on the agonies of Christ in the garden his sadnesse and affliction all that night and thank and adore him for his love that made him suffer so much for thee and hate thy sins which made it necessary for the Son of God to suffer so much Meditate on the four last things 1. The certainty of death 2. The terrours of the day of judgement 3. The joyes of Heaven 4. The pains of Hell and the eternity of both Think upon all thy friends which are gone before thee and pray that God would grant to thee to meet them in a joyful resurrection The day of the Lord will come as a thiefe in the night in the which the heavens shall passe away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godlinesse looking for and hasting unto the coming of the day of God 2 Pet. 3.10.11 Lord in mercy remember thy servant in the day of Judgement Thou shalt answer for me O Lord my God In thee O Lord have I trusted let me never be confounded Amen I desire the Christian Reader to observe that all these offices or forms of prayer if they should be used every day would not spend above an hour and a halfe but because soâ—e of them are double and so but one of them to be used in one day it is much lesse and by affording to God one hour in 24. thou mayest have the comforts and rewards of devotion But he that thinks this is too much either is very busie in the world or very carelesse of heaven However I have parted the prayers into smaller portions that he may use which and how many he please in any one of the forms Ad Sect. 2. A prayer for holy Intention in the beginning and pursuit of any considerable action as Study Preaching c. O Eternal God who hast made all things for man and man for thy glory sanctifie my body and soul my thoughts and my intentions my words and actions that whatsoever I shall think or speak or do may he by me designed to the glorification of thy Name and by thy blessing it may be effective and successeful in the work of God according as it can be capable Lord turn my necessities into vertue the works of nature into the works of grace by making them orderly regular temperate subordinate and profitable to ends beyond their own proper efficacy And let no pride or self-seeking no covetousnesse or revenge no impure mixture or unhandsome purposes no little ends and low imaginations pollute my Spirit and unhallow any of my words and actions but let my body be a servant of my spirit and both body and spirit servants of Jesus that doing all things for thy glory here I may be partaker of thy glory hereafter thorough Jesus Christ our Lord. Amen Ad Sect. 3. A prayer meditating and referring to the divine presence This prayer is especially to be used in temptation to private sins O Almighty God infinite and eternal thou fillest all things with thy presence thou art every where by thy essence and by thy power in heaven by Glory in holy places by thy grace and favour in the hearts of thy servants by thy Spirit in the consciences of all men by thy testimony and observation of us Teach me to walk alwayes as in thy presence to fear thy Majesty to reverence thy wisdom and omniscience that I may never dare to commit any undecency in the eye of my Lord and my Judge but that I may with so much care and reverence demean my self that my Judge may not be my accuser but my Advocate that I expressing the belief of thy presence here by careful walking may feel the effects of it in the participation of eternal glory thorough Jesus Christ. Amen CHAP. II. Of Christian Sobriety Sect. I. Of sobriety in the general sense CHristian Religion in all its moral parts is nothing else but the Law of Nature and great Reason complying with the great necessities of all the world and promoting the great profit of all relations and carrying us through all accidents of variety of chances to that end which God hath from eternal ages purposed for all that live according to it and which he hath revealed in Jesus Christ and according to the Apostles Aâ—ithmetik hath but these three parts of it 1. Sobriety 2. Justice 3. Religion For the grace of God bringing salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live 1. Soberly 2. Righteously and 3. Godly in this present world looking for that blessed hope and glorious appearing of the greaâ— God and our Saviour Iesus Christ. The first contains all our deportment in our personal and private capacities the fâ—ir treating of our bodies and our spirits The second eâ—larges our duty in all relations to our Neighbour The third contains the offices of direct Religion and entercourse with God Christian sobriety is all that duty that concerns our selves in the matter of meat and drink and pleasures and thoughts and it hath within it
a wicked Eye is an evil thing and what is created more wicked then an eye Therefore it weepeth upon every occasion Stretch not thy hand whithersoever it looketh and thrust it not with him into the dish A very little is sufficient for a man well nurtured and he fetcheth not his winde short upon his bed Signes and effects of Temperance We shall best know that we have the grace of temperance by the following signes which are as so many arguments to engage us also upon its study and practise 1. A temperate man is modest greedinesse is unmannerly and rude And this is intimated in the advice of the son of Sâ—rach When thou sittest amongst many reach not thy hand out first of all Leave off first for manners sake and be not unsatiable lest thou offend * 2 Temperance is accompanied with gravity of deportment greedinesse is garâ—sh and rejoyces loosely at the sight of dainties * 3. Sound but moderate sleep is its signe and its effect Sound sleep cometh of moderate eating he riseth early and his wits are with him * 4 A spiritual joy a devout prayer 5. * A suppressed and seldom anger * 6. A command of our thoughts and passions * 7. A seldom returning and a never prevailing temptation * 8. To which adde that a temperate person is not curious of sauces and deliciousnesse He thinks not much and speaks not often of meat and drink hath a healthful body and long life unlesse it be hindered by some other accident whereas to gluttony the pain watching and choler the pangs of the belly are continual company And therefore 〈◊〉 said handsomely concerning the luxury of the Rhodians They built houses as if they were immortal but they feasted as if they meant to live but a little while And Anâ—ipater by his reproach of the old glutton Demades well expressed the basenesse of this sin saying that Demades now old and alwayes a glutton was like a spent sacrifice nothing left of him but his belly and his tongue all the man besides is gone Of Drunkennesse But I desire that it be observed that because intemperance in eating is not so soone perceived by others as immoderate drinking and the outward visible effects of it are not either so notorious or so ridiculous therfore gluttony is not of so great disreputation amongst men as drunkennesse yet according to its degree it puts on the greatnesse of the sin before God and is most strickly to be attended to least we be surprized by our security and want of diligence and the intemperance is alike criminal in both according as the affections are either to the meat or drinke Gluttony is more uncharitable to the body and drunkennesse to the soule or the understanding part of man and therefore in Scripture is more frequently forbidden and declaimed against then the other and sobriety hath by use obtained to signify Temperance in drinking Drunkennesse is an immoderate affection and use of drink That I call immoderate that is besides or beyond that order of good things for which God hath given us the use of drink The ends are digestion of our meat cheerfulnesse and refreshment of our spirits or any end of health besides which if we go or at any time beyond it it is inordinate and criminal it is the vice of drunkennesse It is forbidden by our blessed Saviour in these words Take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkennesse Surfetting that is the evil effects the sottishnesse and remaining stupidity of habitual or of the last nights drunkennesse For Christ forbids both the actual and the habitual intemperance not onely the effect of it but also thâ— affection to it for in both there is sinne He that drinks but little if that little makes him drunk and if he know beforehand his own infirmity is guilty of surfetting not of druâ—kennesse But he that drinks much and is strong to bear it and is not deprived of his reason violently is guilty of the sin of drunkennes It is a sin not to prevent such uncharitable effects upon the body and understanding And therefore a man that loves not the drink is guilty of surfetting if he does not watch to prevent the evil effect and it is a sin and the greater of the two inordinately to love or to use the drink though the surfetting or violence do not follow Good therefore is the counsel of the son of Syrach Shew not thy valiantnesse in wine for wine hath destroyed many Evil consequents to drunkennesse The evils and sad consequents of drunkennesse the consideration of which are as so many arguments to avoyd the sin are to this sence reckoned by the writers of holy Scripture and other wise personages of the world 1. It causeth woes and mischiefe wounds and sorrow sin and shame it maketh bitternesse of spirit brawling and quarrelling it increaseth rage and lesseneth strength it maketh red eyes and a loose and babling tongue 2. It particularly ministers to lust and yet disables the body so that in effect it makes man wanton as a Satyr and impotent as age And Solomon in enumerating the evils of this vice adds this to the account Thine eyes shall behold strange women and thy heart shall utter perverse things as if the drunkard were onely desire and then impatience muttering and enjoying like an Eunuch imbracing a woman 3. It besots and hinders the actions of the understanding making a man brutish in his passions and a fool in his reason and differs nothing from madnesse but that it is voluntary and so is an equal evil in nature and a worse in manners 4. It takes off all the guards and le ts loose the reins of all those evils to which a man is by his nature or by his evil customs inclined and from which he is restrained by reason and severe principles Drunkennesse calls off the Watch men from their towers and then all the evils that can proceed from a loose heart and an untied tongue and a dissolute spirit and an unguarded unlimited will all that we may put upon the accounts of drunkennesse 5. It extinguisheth and quenches the Spirit of God for no man can be filled with the Spirit of God and with wine at the same time And therefore Saint Paul makes them exclusive of each other Be not drunk with wine wherein is excesse but be filled with the Spirit And since Iosephs cup was put into Benjamins sack no man hath a divining gobler 6. It opens all the Sanctuaries of Nature and discovers the nakednesse of the soul all its weaknesses and follies it multiplies sins and discovers them it makes a man uncapable of being a private friend or a publick Counseller 7. It taketh a mans soul into slavery and imprisonment more then any vice whatsoever because it disarms a man of all his reason and his wisdom wherby he might
the use of it perpetual and unreasonable to all purposes but that they have made it habitual and necessary as intemperance it self is made to some men 11. Use those advices which are prescribed as instruments to suppresse voluptuousnesse in the foregoing Section Of Chastity Reader stay and reade not the advices of the following Section unlesse thou hast a chaste spirit or desirest to be chaste or at least art apt to consider whether you ought or no. For there are some spirits so Atheistical and some so wholly possessed with a spirit of uncleannesse that they turn the most prudent and chaste discourses into dirt and filthy apprehensions like cholerick stomacks changing their very Cordials and medicines into bitternesse and in a literal sense turning the grace of God into wantonnesse They study cases of conscience in the matter of carnal sins not to avoid but to learn wayes how to offend God and pollute their own spirits and search their houses with a Sun-beam that they may be instructed in all the corners of nastinesse I have used all the care I could in the following periods that I might neither be wanting to assist those that need it nor yet minister any occasion of fancy or vainer thoughts to those that need them not If any man will snatch the pure taper from my hand and hold it to the Devil he will onely burn his own fingers but shall not rob me of the reward of my care and good intention since I have taken heed how to expresse the following duties and given him caution how to reade them CHastity is that duty which was mystically intended by GOD in the Law of Circumcision It is the circumcision of the heart the cutting off all superfluity of naughtinesse and a suppression of all irregular desires in the matter of sensual or carnal pleasure I call all desires irregular and sinful that are not sanctified 1. By the holy institution or by being within the protection of marriage 2. By being within the order of nature 3. By being within the moderation of Christian modesty Against the first are fornication adultery and all voluntary pollutions of either sex Against the second are all unnatural lusts and incestuous mixtures Against the third is all immoderate use of permitted beds concerning which judgement is to be made as concerning meats and drinks there being no certain degree of frequency or intension prescribed to all persons but it is to be ruled as the other actions of a man by proportion to the end by the dignity of the person in the honour and severity of being a Christian and by other circumstances of which I am to give account Chastity is that grace which forbids and restrains all these keeping the body and soul pure in that state in which it is placed by God whether of the single or of the married life Concerning which our duty is thus described by S. Paul For this is the will of God even your sanctification that ye should abstain from fornication that every one of you should know how to possesse his vessel in sanctification and honour Not in the lust of concupiscence even as the Gentiles which know not God Chastity is either abstinence or continence Abstinence is that of Virgins or Widows Continence of married persons Chaste marriages are honourable and pleasing to God Widowhood is pitiable in its solitarinesse and losse but amiable and comely when it is adorned with gravity and purity and not sullied with remembrances of the passed license nor with present desires of returning to a second bed But Virginity is a life of Angels the enamel of the soul the huge advantage of religion the great opportunity for the retirements of devotion and being empty of cares it is full of prayers being unmingled with the World it is apt to converse with God and by not feeling the warmth of a too forward and indulgent nature flames out with holy fires till it be burning like the Cherubim and the most extasied order of holy and unpolluted Spirits Natural virginity of it self is not a state more acceptable to God but that which is chosen and voluntary in order to the conveniences of Religion and separation from worldly incombrances is therefore better then the married life not that it is more holy but that it is a freedom from cares an opportunity to spend more time in spiritual imployments it is not allayed with businesses and attendances upon lower affairs and if it be a chosen condition to these ends it containeth in it a victory over lusts and greater desires of Religion and self-denial and therefore is more excellent then the married life in that degree in which it hath greater religion and a greater mortification a lesse satisfaction of natural desires a greater fulnesse of the spiritual and just so is to expect that little coronet or special reward which God hath prepared extraordinary and besides the great Crown of all faithful souls for those who have not defiled themselves with women but follow the Virgin Lamb for ever But some married persons even in their marriage do better please God then some Virgins in their state of virginity They by giving great example of conjugal affection by preserving their faith unbroken by educating children in the fear of God by patience and contentednesse and holy thoughts and the exercise of vertues proper to that state do not onely please God but do it in a higher degree then those Virgins whose piety is not answerable to their great opportunities and advantages However married persons and Widows and Virgins are all servants of God and coheirs in the inheritance of Jesus if they live within the restraints and laws of their particular estate chastely temperately justly and religiously The evil consequents of Vncleannesse The blessings and proper effects of chastity we shall best understand by reckoning the evils of uncleannesse and carnality 1. Uncleannesse of all vices is the most shameful The eye of the adulterer waiteth for the twilight saying No eye shall see me and disguiseth his face In the dark they dig through houses which they had marked for themselves in the day time they know not the light for the morning is to them as the shadow of death He is swift as the waters their portion is cursed in the earth he beholdeth not the way of the vineyards Shame is the eldest daughter of Uncleannesse 2. The appetites of uncleannesse are full of cares and trouble and its fruition is sorrow and repentance The way of the adulterer is hedg'd with thorns full of fears and jealousies burning desires and impatient waitings tediousnesse of delay and sufferance of affronts and amazements of discovery 3. Most of its kindes are of that condition that they involve the ruine of two souls and he that is a fornicatour or adulterous steals the soul as well as dishonours the body of his Neighbour and so it becomes like the sin of falling Lucifer
all their imployment being nothing but fumes of pride and secret indefinite desires and significations of what their heart wishes In this although there is nothing of its own nature directly vitious yet it is either an ill mother or an ill daughter an ill signe or an ill effect and therefore at no hand consisting with the safety interests of humility 13. Suffer others to be praâ—sed in thy presence and entertain their good and glory with delight but at no hand disparage them or lessen the report or make an objection and think not the advancement of thy brother is a lessening of thy worth * But this act is also to extend further 14. Be content that he should be imployed and thou laid by as unprofitable his sentence approved thine rejected he be preferred and thou fixed in a low imployment 15. Never compare thy self with others unlesse it be to advance them and to depresse thy self To which purpose we must be sure in some sence or other to think our selves the worst in every company where we come one is more learned then I am another is more prudent a third honourable a fourth more chast or he is more charitable or lesse proud For the humble man observes their good and reflects onely upon his own vilenesse or considers the many evils of himself certainly known to himself and the ill of others but by uncertain report or he considers that the evils done by another are out of much infirmity or ignorance but his own sins are against a clearer light and if the other had so great helps he would have done more good and lesse evil or he remembers that his old sins before his conversion were greater in the nature of the thing or in certain circumstances then the sins of other men So S. Paul reckoned himself the chiefest of sinners because formerly he had acted the chiefest sin of persecuting the Church of God But this rule is to be used with this caution That though it be good alwayes to think meanest of our selves yet it is not ever safe to speak it because those circumstances and considerations which determine thy thoughts are not known to others as to thy self and it may concern others that they hear thee give God thanks for the graces he hath given thee But if thou preservest thy thoughts and opinion of thy self truely humble you may with more safety give God thanks in publick for that good which cannot or ought not to be concealed 16. Be not alwayes ready to excuse every oversight or indiscretion or ill action but if thou beest guilty of it confesse it plainly for vertue scorns a lye for its cover but hide to a sin with it is like a crust of leprosie drawn upon an ulcer if thou beest not guilty unlesse it be scandalous be not over earnest to remove it but rather use it as an argument to chastise all greatnesse of fancy and opinion in thy self and accustome thy self to bear reproof patiently contentedly and the harsh words of thy enemies as knowing that the anger of an enemy is a better Monitor represents our faults or admonishes us of our duty with more heartinesse then the kindnes does or precious balms of a friend 17. Give God thanks for every weaknesse deformity and imperfection and accept it as a favour and grace of God and an instrument to resist pride and nurse humility ever remembring that when God by giving thee a crooked backe hath also made thy spirit stoop or lesse vain thou art more ready to enter the narrow gate of Heaven then by being strait and standing upright and thinking highly Thus the Apostles rejoyced in their infirmities not moral but natural and accidental in their being beaten and whipt like slaves in their nakednesse and poverty 18. Upbraid no mans weaknesse to him to discomfort him neither report it to disparage him neither delight to remember it to lessen him or to set thy self above him Be sure never to praise thy self or to dispraise any man else unlesse GODS glory or some holy end doe hallow it And it was noted to the praise of Cyrus that amongst his equals in age he would never play at any sport or use any exercise in which he knew himself more excellent then they but in such in which he was unskilful he would make his challenges lest hee should shame them by his victory and that himself might learn something of their skill and do them civilities 19. Besides the foregoing parts and actions humility teaches us to submit our selves and all our faculties to GOD To believe all things to do all things to suffer all things which his will enjoynes us to bee content in every estate or change knowing we have deserved worse then the worst we feel And as Anytus said to Alcibiades he hath taken but half when he might have taken all to adore his goodnesse to fear his Greatnesse to worship his eternall and infinite excellencies and to submit our selves to all our superiours in all things according to Godliness and to be meek and gentle in our conversation towards others Now although according to the Nature of every grace this begins as a gift and is increased like a habit that is best by its own acts yet besides the former acts and offices of humility there are certain other exercises and considerations which are good helps and instruments for the procuring and increasing this grace and the curing of pride Meanes and exercises of obtaining and increasing the grace of Humility 1. Make confession of thy sins often to God and consider what all that evil amounts to which you then charge upon your self Look not upon them as scattered in the course of a long life now an intemperate anger then too full a meal now idle talking and another time impatience but unite them into one continued representation and remember that he whose life seems fair by reason that his faults are scattered at large distances in the severall parts of his life yet if all his errours and follies were articled against him the man would seem vitious and miserable and possibly this exercise really applyed upon thy Spirit may be usefull 2. Remember that we usually disparage others upon slight grounds and little instances and towards them one fly is enough to spoil a whole box of ointment and if a man be highly commended we think him sufficiently lessened if we clap one sin or folly or infirmity into his account Let us therefore be just to our selves since we are so severe to others and consider that whatsoever good any one can think or say of us we can tell him of hundreds of base and unworthy and foolish actions any one of which were enough we hope to destroy anothers reputation Therefore let so many be sufficient to destroy our over high thoughts of our selves 3. When thy Neighbour is cryed up by publike fame and popular noises that we may disparage and lessen him we cry
out that the people is a Heard of unlearned and ignorant persons ill judges loud trumpets but which never give certain sound let us use the same art to humble our selves and never take delight and pleasure in publike reports and acclamations of assemblies and please our selves with their judgement of whom in other the like cases we affirm that they are mad 4. We change our opinion of others by their Kindnesse or unkindnesse towards us If he be my Patron and bounteous he is wise he is noble his faults are but warts his vertues are mountainous but if he proves unkinde or rejects our importunate suite then he is ill natured covetous and his free meal is called gluttony that which before we called civility is now very drunkennesse and all he speakes is flat and dull and ignorant as a swine This indeed is unjust towards others but a good instrument if we turn the edge of it upon our selves we use our selves ill abusing our selves with false principles cheating our selves with lies and pretences stealing the choice and election from our wils placing voluntary ignorance in our understandings denying the desires of the Spirit setting up a faction against every noble and just desire the least of which because we should resent up to reviling the injurious person it is but reason we should at least not flatter our selves with fond and too kinde opinions 5. Every day call to minde some one of thy foulest sinnes or the most shameful of thy disgraces or the indiscreetest of thy actions or any thing that did then most trouble thee and apply it to the present swelling of thy spirit and opinion and it may help to allay it 6. Pray often for this grace with all humility of gesture and passion of desire and in thy devotion interpose many acts of humility by way of confession and addresse to God and reflection upon thy self 7. Avoid great Offices and imployments and the noises of worldly honour For in those states many times so many ceremonies and circumstances will seeme necessary as will destroy the sobriety of thy thoughts If the number of thy servants be fewer and their observances lesse and their reverences lesse solemn possibly they will seeme lesse then thy dignity and if they bee so much and so many it is likely they will be too big for thy spirit And here bee thou very carefull lest thou bee abused by a pretence that thou wouldest use thy great Dignity as an opportunity of doing great good For supposing it might be good for others yet it is not good for thee they may have encouragement in noble things from thee and by the same instrument thou mayest thy self be tempted to pride and vanity And certaine it is GOD is as much glorified by thy example of humility in a low or temperate condition as by thy bounty in a great and dangerous 8. Make no reflexe acts upon thy owne humility nor upon any other grace with which GOD hath enriched thy soul. For since GOD oftentimes hides from his Saints and Servants the sight of those excellent things by which they shine to others though the darke side of the Lanterne be towards themselves that hee may secure the grace of humility it is good that thou doe so thy self and if thou beholdest a grace of GOD in thee remember to give him thanks for it that you may not boast in that which is none of thy own and consider how thou hast sullyed it by handling it with dirty fingers with thy own imperfections and with mixture of unhandsome circumstances Spiritual pride is very dangerous not onely by reason it spoiles so many graces by which wee drew nigh to the Kingdome of GOD but also because it so frequently creeps upon the spirit of holy persons For it is no wonder for a Beggar to call himself poor or a Drunkard to confesse that he is no sober person But for a holy person to be humble for one whom all men esteeme a Saint to fear lest himselfe become a Devil and to observe his own danger and to discern his own infirmities and make discovery of his bad adherencies is as hard as for a Prince to submit himself to be guided by Tutors and make himself subject to discipline like the meanest of his servants 9. Often meditate upon the effects of Pride on one side and Humility on the other 1. That Pride is like a Canker and destroyes the beauty of the fairest flowers the most excellent gifts and graces but Humility crownes them all Secondly That Pride is a great hinderance to the perceiving the things of GOD and Humility is an excellent preparative and instrument of spiritual wisdom Thirdly That Pride hinders the acceptation of our prayers but Humility pierceth the clouds and will not depart till the most High shall regard Fourthly That Humility is but a speaking truth and all Pride is a lye Fifthly That Humility is the most certain way to reall honour and pride is ever affronted or despised Sixthly That Pride turnd Lucifer into a Devil and Humility exalted the Son of God above every Name and placed him eternally at the right hand of his Father Seventhly That GOD resisteth the proud professing open defiance and hostility against such persons but giveth grace to the humble * Grace and pardon * remedy and relief against misery and oppression * content in all conditions * tranquillity of spirit * patience in afflictions * love abroad * peace at home * and utter freedom from contention and * the sin of censuring others * and the trouble of being censured themselves For the humble man will not judge his brother for the mote in his eye being more troubled at the beam in his own eye and is patient and glad to be reproved because himself hath cast the first stone at himself and therefore wonders not that others are of his minde 10. Remember that the blessed Saviour of the world hath done more to prescribe and transmit and secure this grace than any other his whole life being a great continued example of humility a vast descent from the glorious bosom of his Father to the womb of a poor mayden to the form of a servant to the miseries of a sinner to a life of labour to a state of poverty to a death of malefactors to the grave of death and the intolerable calamities which we deserved and it were a good designe and yet but reasonable that we should be as humble in the midst of our greatest imperfections basest sins as Christ was in the midst of his fulnesse of the spirit great wisdom perfect life and most admirable vertues 11. Drive away all flatterers from thy company and at no hand endure them for he that endures himself so to be abused by another is not onely a fool for entertaining the mockery but loves to have his own opinion of himself to be heightned and cherished 12. Never change thy imployment for the sudden
coming of another to thee But if modesty permits or discretion appear to him that visits thee the same that thou wert to God and thy self in thy privacy But if thou werâ— walking or sleeping or in any other innocent imploiment or retirement snatch not up a book to seem studious nor fall on thy knees to seem devout nor alter any thing to make him believe thee better imployed then thou wert 13 To the same purpose it is of great use that he who would preserve his humilitie should choose some spiritual person to whom he shall oblige himself to discover his very thoughts and fancies every act of his and all his entercourse with others in which there may be danger that by such an opennesse of spirit he may expose every blast of vain glory every idle thought to be chastened and lessened by the rod of spiritual discipline and he that shall finde himself tyed to confesse every proud thought every vanity of his spirit will also perceive they must not dwell with him nor finde any kindnesse from him and besides this the nature of pride is so shameful and unhandsome that the very discovery of it is a huge mortification and means of suppressing it A man would be ashamed to be told that he enquires after the faults of his last Oration or action on purpose to be commended therefore when the man shall tell his spiritual Guide the same shameful story of himself it is very likely he will be humbled and heartily ashamed of it 14. Let every man suppose what opinion he should have of one that should spend his time in playing with drumsticks and cockle-shells and that should wrangle all day long with a little boy for pins or should study hard and labour much to cozen a childe of his gauds and who would run into a river deep and dangerous with a great burden upon his back even then when he were told of the danger and earnestly importuned not to do it and let him but change the Instances and the person and he shall finde that he hath the same reason to think as bad of himself who pursues trifles with earnestnesse spending his time in vanity and his labour for that which profits not who knowing the laws of God the rewards of vertue the cursed consequents of sin that it is an evil spirit that tempts him to it a Devil one that hates him that longs extreamly to ruine him that it is his own destruction that he is then working that the pleasures of his sin are base and bruitish unsatisfying in the enjoyment soon over shameful in their story bitter in the memory painful in the effect here and intolerable hereafter and for ever yet in despite of all this he runs foolishly into his sin and his ruine meerly because he is a fool and winks hard and rushes violently like a horse into the battel or like a mad man to his death He that can think great and good things of such a person the next step may court the rack for an instrument of pleasure and admire a swine for wisdom and go for counsel to the prodigall and trifling grashopper After the use of these and such like instruments and considerations if you would try how your soul is grown you shall know that humility like the root of a goodly tree is thrust very farre into the ground by these goodly fruits which appeare above ground Signes of Humility 1. The humble man trusts not to his own discretion but in matters of concernment relyes rather upon the judgement of his friends counsellers or spiritual guides 2. He does not pertinaciously pursue the choice of his own will but in all things lets God choose for him and his Superiours in those things which concern them 3. He does not murmur against commands 4. He is not inquisitive into the reasonableness of indifferent and innocent commands but believes their command to be reason enough in such cases to exact his obedience 5. He lives according to a rule and with compliance to publick customs without any affectation or singularity 6. He is meek and indifferent in all accidents and chances 7. He patiently bears injuries 8. He is alwayes unsatisfied in his own conduct resolutions and counsels 9. He is a great lover of good men and a praiser of wise men and a censurer of no man 10. He is modest in his speech and reserv'd in his laughter 11. He fears when he hears himself commended leâ—t God make another judgment concerning his actions than men do 12. He gives no pert or saucy answers when he is reproved whether justly or unjustly 13. He loves to sit down in private and if he may he refuses the temptation of offices and new honours 14. He is ingenuous free and open in his actions and discourses 15. He mends his fault and gives thanks when he is admonished 16. He is ready to do good offices to the murderers of his fame â—o his slanderers backbiters and detractors as Christ washed the feet of Iudas 17. And is contented to be suspected of Indiscretion so before God he may be really innocent and not offensive to his neghbour nor wanting to his just and 〈◊〉 in terest SECT V. Of Modesty MOdesty is the appendage of Sobriety and is to Chastity â—o Temperance and to Humility as the fringes are to a Garment It is a grace of God that moderates the over-activenesse and curiosity of the minde and orders the passions of the body and external actions and is directly opposed to Curiosity to Boldnesse to Vndecency The practise of Modesty consists in these following rules Acts and duties of Modesty as it is opposed to Curiosity 1. Inquire not into the secrets of God but be content to learn thy duty according to the quality of thy person or imployment that is plainly if thou beest not concerned in the conduct of others but if thou beest a teacher learne it so as may best enable thee to discharge thy office Gods commandments were proclaimed to all the world but Gods counsels are to himself and to his secret ones when they are admitted within the veil 2. Inquire not into the things which are too hard for thee but learn modestly to know thy infirmities and abilities and raise not thy mind up to enquire into mysteries of State or the secrets of Government or difficulties Theological if thy imployment really be or thy understanding be judged to be of a lower rank 3. Let us not enquire into the affairs of others that concerne us not but be busied within our selves and our own spheres ever remembring that to pry into the actions or interests of other men not under our charge may minister to pride to tyranny to uncharitablenesse to trouble but can never consist with modesty unlesse where duty or the mere intentions of charity and relation do warrant it 4. Never listen at the doors or windows for besides that it contains in it
table hereafter at the Eternal supper of the Lamb to sing an Allelujah to God the Father the Son and the Holy Ghost for ever and ever Amen For Chastity to be said especially by unmarried persons ALmighty God our most holy and eternal Father who art of pure eyes and canst behold no uncleannesse let thy gracious and holy Spirit descend upon thy servant and reprove the spirit of Fornication and Uncleannesse and cast him out that my body may be a holy Temple and my soul a Sanctuary to entertain the Prince of purities the holy and eternal Spirit of God O let no impure thoughts pollute that soul which God hath sanctified no unclean words pollute that tongue which God hath commanded to be an Organ of his praises no unholy and unchaste action rend the vail of that Temple where the holy JESUS hath been pleased to enter and hath chosen for his habitation but seal up all my senses from all vain objects and let them be intirely possessed with Religion and fortified with prudence watchfulnesse and mortification that I possessing my vessel in holiness may lay it down with a holy hope and receive it again in a joyful resurrection through Jesus Christ our Lord. Amen A Prayer for the love of God to be said by Virgins and Widows professed or resolved so to live and may be used by any one O Holy and purest Jesus who wert pleased to espouse every holy soul and joyn it to thee with a holy union and mysterious instruments of religious society and communications O fill my soul with Religion and desires holy as the thoughts of Cherubim passionate beyond the love of women that I may love thee as much as ever any creature loved thee even with all my soul and all my faculties and all the degrees of every faculty let me know no loves but those of duty and charity obedience and devotion that I may for ever run after thee who art the King of Virgins and with whom whole kingdoms are in love for whose sake Queens have dyed and at whose feet Kings with joy have laid their Crowns and Scepters My soul is thine O dearest Jesu thou art my Lord and hast bound up my eyes and heart from all stranger affections give me for my dowry purity and humility modesâ—y and devotion charity and patience at last bring me into the Bride-chamber to partake of the felicities and to lye in the bosome of the Bride-groom to eternal ages O holy and sweetest Saviour Jesus Amen A Prayer to be said by married persons in behalf of themselves and each other O Eternal and gracious Father who hast consecrated the holy estate of marriage to become mysterious and to represent the union of Christ and his Church let thy holy Spirit so guide me in the doing the duties of this state that it may not become a sin unto me nor that liberty which thou hast hallowed by the holy Jesus become an occasion of licentiousnesse by my own weaknesse and sensuality and do thou forgive all those irregularities and too sensual applications which may have in any degree discomposed my spirit and the severity of a Christian. Let me in all accidents and circumstances be severe in my duty towards thee affectionate and dear to my wife or Husband a guide and good example to my family and in all quietnesse sobriety prudence and peace a follower of those holy pairs who have served thee with godlinesse and a good testimony and the blessings of the eternal God blessings of the right hand and of the left be upon the body and soul of thy servant my Wife or Husband and abide upon her or him till the end of a holy and happy life and grant that both of us may live together for ever in the embraces of the holy and eternal Jesus our Lord and Saviour Amen A Prayer for the grace of Humility O Holy and most gracious Master and Saviour Jesus who by thy example and by thy precept by the practise of a whole life and frequent discourses didst command us to be meek and humble in imitation of thy incomparable sweetnesse and great humility be pleased to give me the grace as thou hast given me the commandment enable me to do whatsoever thou commandest and command whatsoever thou pleasest O mortifie in me all proud thoughts and vain opinions of my self let me return to thee the acknowledgement and the sruits of all those good things thou hast given me that by confessing I am wholly in debt to thee for them I may not boast my self for what I have received and for what I am highly accountable and for what is my own teach me to be asham d and humbled it being nothing but sin and misery weaknesse uncleannesse Let me go before my brethren in nothing but in striving to do them honour and thee glory never to seek my own praise never to delight in it when it is offered that despising my self I may be accepted by thee in the honours with which thou shalt crown thy humble despised servants for Jesus's sake in the kingdom of eternal glory Amen Acts of Humility and modesty by way of prayer and meditation 1. Lord I know that my spirit is light and thorny my body is bruitish and expos'd to sicknesse I am constant to folly and inconstant in holy purposes My labours are vain and fruitlesse my fortune full of change and trouble seldome pleasing never perfect My wisdom is folly being ignorant even of the parts and passions of my own body and what am I O Lord before thee but a miserable person hugely in debt not able to pay 2. Lord I am nothing and I have nothing of my self I am lesse then the least of all thy mercies 3. What was I before my birth First nothing and then uncleannesse What during my childehood weaknesse and folly What in my youth folly still and passion lust and wildenesse What in my whole life a great sinner a deceived and an abused person Lord pity me for it is thy goodnesse that I am kept from confusion and amazement when I consider the misery and shame of my person and the defilements of my nature 4. Lord what am I and Lord what art thou What is man that thou art mindeful of him and the son of Man that thou so regardest him 5. How can Man be justified with God or how can he be clean that is born of a Woman Behold even to the Moon and it shineth not yea the Stars are not pure in his sight How much lesse Man that is a Worm and the son of Man which is a Worm Iob 25. A Prayer for a contented spirit and the grace of moderation and patience O Almighty God Father and Lord of all the Creatures who hast disposed all things and all chances so as may best glorifie thy wisdom and serve the ends of thy justice and magnifie thy mercy by secret and undiscernable wayes bringing good out of evil
beam of comfort Possibly the Man may erre in his judgement of circumstances and therefore let him fear but because it is not certain he is mistaken let him not despair 7. Consider that God who knows all the events of Men and what their final condition shall be who shall be saved and who will perish yet he treateth them as his own calls them to be his own offers fair conditions as to his own gives them blessings arguments of mercy and instances of fear to call them off from death and to call them home to life and in all this shews no despair of happinesse to them and therefore much lesse should any Man despair for himself since he never was able to reade the Scrols of the eternal predestination 8. Remember that despair belongs onely to passionate Fools or Villains such as were Achitophel and Iudas or else to Devils and damned persons and as the hope of salvation is a good disposition towards it so is despair a certain consignation to eternal ruine A Man may be damned for despairing to be saved Despair is the proper passion of damnation God hath placed truth and felicity in Heaven Curiosity and repentance upon Earth but misery and despair are the portions of Hell 9. Gather together into your spirit and its â—reasure-house the Memory not onely all the promises of GOD but also the remembrances of experience and the former senses of the Divine favours that from thence you may argue from times past to the present and enlarge to the future and to greater blessings For although the conjectures and expectations of Hope are not like the conclusions of Faith yet they are a Helmet against the scorchings of Despair in temporal things and an anchor of the soul sure and stedfast against the fluctuations of the Spirit in matters of the soul. Saint Bernard reckons divers principles of Hope by enumerating the instances of the Divine Mercy and wee may by them reduce this rule to practise in the following manner 1. GOD hath preserved mee from many sinnes his mercies are infinite I hope he will still preserve me from more and for ever * 2. I have sinned and GOD smote me not his mercies are still over the penitent I hope he will deliver me from all the evils I have deserved He hath forgiven me many sins of malice and therefore surely he will pity my infirmities * 3. God visited my heart and chang'd it he loves the work of his own hands and so my heart is now become I hope he will love this too * 4. When I repented he receiv'd me graciously and therefore I hope if I do my endeavour he will totally forgive me 5. He help'd my slow and beginning endeavours and therefore I hope he will lead me to perfection * 6. When he had given me something first then he gave me more I hope therefore he will keep me from falling and give me the grace of perseverance * 7. He hath chosen me to be a Disciple of Christs institution he hath elected me to his Kingdom of grace and therefore I hope also to the Kingdom of his glory * 8. He died for me when I was his enemy and therefore I hope he will save me when he hath reconcil'd me to him is become my friend * 9. God hath given us his Son how should not he with him give us all things else All these S. Bernard reduces to these three Heads as the instruments of all our hopes 1. The charity of God adopting us 2. The truth of his promises 3. The power of his performance which if any truly weighs no infirmity or accident can break his hopes into undiscernable fragments but some good planks will remain after the greatest storm and shipwrack This was S. Pauls instrument Experience begets hope and hope maketh not ashamed 10. Do thou take care onely of thy duty of the means and proper instruments of thy purpose and leave the end to God lay that up with him and he will take care of all that is intrusted to him and this being an act of confidence in God is also a means of security to thee 11. By special arts of spiritual prudence and arguments secure the confident belief of the Resurrection and thou canst not but hope for every thing else which you may reasonably expect or lawfully desire upon the stock of the Divine mercies and promises 12. If a despair seizes you in a particular temporal instance let it not defile thy spirit with impure mixture or mingle in spiritual considerations but rather let it make thee fortifie thy soul in matters of Religion that by being thrown out of your Earthly dwelling and confidence you may retire into the strengths of grace and hope the more strongly in that by how much you are the more defeated in this that despair of a fortune or a successe may become the necessity of all vertue Sect. 3. Of Charity or the love of God LOve is the greatest thing that God can give us for himself is love and it is the greatest thing we can give to God for it will also give our selves and carry with it all that is ours The Apostle cals it the band of perfection it is the Old and it is the New and it is the great Commandement and it is all the Commandements for it is the fulfilling of the Law It does the work of all other graces without any instrument but its own immediate vertue For as the love to sinne makes a Man sinne against all his own reason and all the discourses of wisdom and all the advices of his friends and without temptation and without opportunity so does the love of God it makes a man chast without the laborious arts of fasting and exteriour disciplines temperate in the midst of feasts and is active enough to choose it without any intermedial appetites and reaches at Glory thorough the very heart of Grace without any other arms but those of Love It is a grace that loves God for himself and our Neighbours for God The consideration of Gods goodnesse and bounty the experience of those profitable and excellent emanations from him may be and most commonly are the first motive of our love but when we are once entred and have tasted the goodnesse of God we love the spring for its own excellency passing from passion to reason from thanking to adoring from sence to spirit from considering our selves to an union with God and this is the image and little representation of Heaven it is beatitude in picture or rather the infancy and beginnings of glory We need no incentives by way of special enumeration to move us to the love of God for we cannot love any thing for any reason real or imaginary but that excellency is infinitely more eminent in God There can but two things create love Perfection and Vsefulnesse to which answer on our part first admiration and 2. Desire and both these are centred in love For the
it made the Sun to go from West to East and the Moon to stand still and rocks and mountains to walk and it cures diâ—eases without physick and makes physick to do the work of nature and nature to do the work of grace and grace to do the work of God and it does miracles of accident and event and yet prayer that does all this is of it self nothing but an ascent of the minde to God a desiring things fit to be desired and an expression of this desire to God as we can and as becomes us And our unwillingnesse to pray is nothing else but a not desiring what we ought passionately to long for or if we do desire it it is a choosing rather to misse our satisfaction and felicity then to ask for it There is no more to be said in this affair but that we reduce it to practise according to the following Rules Rules for the practise of Prayer 1. We must be careful that we never ask any thing of God that is sinful or that directly ministers to sin for that is to ask of God to dishonour himself and to undoe us we had need consider what we pray for before it returns in blessing it must be joyn'd with Christs intercession and presented to God Let us principally ask of God power and assistances to do our duty to glorifie God to do good works to live a good life to dye in the fear and favour of God and eternal life these things God delights to give and commands that we shall ask and we may with confidence expect to be answered graciously for these things are promised without any reservation of a secret condition if we ask them and do our duty towards the obtaining them we are sure never to misse them 2. We may lawfully pray to God for the gifts of the Spirit that minister to holy ends such as are the gift of preaching the spirit of prayer good expression a ready and unloosed tongue good understanding learning opportunities to publish them c. with these onely restraints 1. That we cannot be so confident of the event of those prayers as of the former 2. That we must be curious to secure our intention in these desires that we may not ask them to serve our own ends but only for Gods glory and then we shall have them or a blessing for desiring them In order to such purposes our intentions in the first desires cannot be amisse because they are able to sanctifie other things and therefore cannot be unhallowed themselves 3. We must submit to Gods will desiring him to choose our imployment and to furnish out our persons as he shall see expedient 3. Whatsoever we may lawfully desire of temporall things wee may lawfully ask of God in prayer and we may expect them as they are promised 1. Whatsoever is necessary to our life and being is promised to us and therefore we may with certainty expect food and raiment food to keep us alive clothing to keepe us from nakednesse and shame so long as our life is permitted to us so long all things necessary to our life shall be ministred we may be secure of maintenance but not secure of our life for that is promised not this onely concerning food and raiment we are not to make accounts by the measure of our desires but by the measure of our needs 2. Whatsoever is convenient for us pleasant and modestly delectable we may pray for so we do it 1. with submission to Gods will 2. Without impatient desires 3. That it be not a trifle and inconsiderable but a matter so grave and concerning as to be a fit matter to be treated on between God and our souls 4. That we ask it not to spend upon our lusts but for ends of justice or charity or religion and that they be imployed with sobriety 4. He that would pray with effect must live with care and piety For although God gives to sinners and evil persons the common blessings of life and chance yet either they want the comfort and blessing of those blessings or they become occasions of sadder accidents to them or serve to upbraid them in their ingratitude or irreligion and in all cases they are not the effects of prayer or the fruits of promise or instances of a fathers love for they cannot be expected with confidence or received without danger or used without a curse and mischief in their company * But as all sin is an impediment to prayer so some have a special indisposition towards acceptation such are uncharitablenesse and wrath Hypocrisie in the present action Pride and Lust because these by defiling the body or the spirit or by contradicting some necessary ingredient in prayer such as are Mercy Humility Purity and Sincerity do defile the prayer and make it a direct sin in the circumstances or formality of the action 5. All prayer must be made with Faith and Hope that is we must certainly believe wee shall receive the grace which GOD hath commanded us to ask and wee must hope for such things which hee hath permitted us to ask and our Hâ—pe shall not bee vain though wee misse what is not absolutely promised because we shall at least have an equal blessing in the denial as in the grant And therefore the former conditions must first be secured that is that we ask things necessary or at least good and innocent and profitable and that our persons be gracious in the eyes of God or else what God hath promised to our natural needs he may in many degrees deny to our personal incapacity but the thing being secur'd and the person dispos'd there can be no fault at all for whatsoever else remains is on Gods part and that cannot possibly fail But because the things which are not commanded cannot possibly be secur'd for we are not sure they are good in all circumstances we can but hope for such things even after we have secur'd our good intentions Wee are sure of a blessing but in what instance we are not yet assured 6. Our prayers must be fervent intense earnest and importunate when we pray for things of high concernment and necessity Continuing instant in prayer striving in prayer labouring fervently in prayer night and day praying exceedingly praying alwayes with all prayer so S. Paul calls it watching unto prayer so Saint Peter praying earnestly so S. Iames and this is not at all to be abated in matters spiritual and of duty for according as our desires are so are our prayers and as our prayers are so shall be the grace and as that is so shall be the measure of glory But this admits of degrees according to the perfection or imperfection of our state of life but it hath no other measures but ought to be as great as it can the bigger the better we must make no positive restraints upon it our selves In other things we are to use a bridle and as we must limit
may praise him for so we blesse God and God blesses us And yet fail not to finde or make opportunities to worship God at some other times of the day at least by ejaculations and short addresses more or lesse longer or shorter solemnly or without solemnity privately or publickly as you can or are permitted alwayes remembring that as every sin is a degree of danger and unsafety so every pious prayer and well imployed opportunity is a degree of return to hope and pardon Cautions for making vowes 16. A vow to God is an act of prayer and a great degree and instance of opportunity an increase of duty by some new uncommanded instance or some more eminent degree of duty or frequency of action or earnestnesse of spirit in the same And because it hath pleased God in all Ages of the World to admit of entercourse with his servants in the matter of vows it is not ill advice that we make vows to God in such cases in which we have great need or great danger But let it be done according to these rules and by these cautions 1. That the matter of the vow be lawful 2. That it be useful in order to Religion or charity 3. That it be grave not trifling and impertinent but great in our proportion of duty towards the blessing 4. That it be in an uncommanded instance that is that it be of something or in some manner or in some degree to which formerly wee were not obliged or which wee might have omitted without sinne 5. That it bee done with prudence that is that it be safe in all the circumstances of person lest we beg a blessing and fall into a snare 6. That every vow of a new action bee also accompanied with a new degree and enforcement of our essential and unalterable duty such as was Iacobs vow that besides the payment of a tithe God should be his God that so hee might strengthen his duty to him first in essentials and precepts and then in additionals and accidentals For it is but an ill Tree that spends more in leaves and suckers and gummes then in fruit and that thankfulnesse and Religion is best that first secures duty and then enlarges in counsels Therefore let every great prayer and great need and great danger draw us to GOD neerer by the approach of a pious purpose to live more strictly and let every mercy of GOD answering that prayer produce a real performance of it 7. Let not young beginners in Religion enlarge their hearts and streighten their liberty by vowes of long continuance nor indeed any one else without a great experience of himself and of all accidental dangers Vowes of single actions are safest and proportionable to those single blessings ever begg'd in such cases of sudden and transient importunities 8. Let no action which is matter of question and dispute in Religion ever become the matter of a vow He vowes foolishly that promises to God to live and dye in such an opinion in an article not necessary not certain or that upon confidence of his present guide bindes himself for ever to the profession of what he may afterwards more reasonably contradict or may finde not to be useful or not profitable but of some danger or of no necessity If we observe the former rules we shall pray piously and effectually but because even this duty hath in it some especial temptations it is necessary that we be armed by special remedies against them The dangers are 1. Wandring thoughts 2. Tediousnesse of spirit Against the first these advices are profitable Remedies against wandring thoughts in Prayer If we feel our spirits apt to wander in our prayers and to retire into the World or to things unprofitable or vain and impertinent 1. Use prayer to bee assisted in prayer pray for the spirit of supplication for a sober fixed and recollected spirit and when to this you adde a moral industry to be steady in your thoughts whatsoever wandrings after this do return irremediably are a misery of Nature and an imperfection but no sinne while it is not cherished and indulged too 2. In private it is not amisse to attempt the cure by reducing your prayers into Collects and short forms of prayer making voluntary interruptions and beginning again that the want of spirit and breath may be supplied by the short stages and periods 3. When you have observed any considerable wandring of your thoughts binde your self to repeat that prayer again with actual attention or else revolve the full sense of it in your spirit and repeat it in all the effect and desires of it and possibly the tempter may be driven away with his own art and may cease to interpose his trifles when hee perceives they doe but vex the person into carefulnesse and piety and yet hee loses nothing of his devotion but doubles the earnestnesse of his care 4. If this bee not seasonable or opportune or apt to any Mans circumstances yet be sure with actual attention to say a hearty Amen to the whole prayer with one united desire earnestly begging the graces mentioned in the prayer for that desire does the great work of the prayer and secures the blessing if the wandring thoughts were against our will and disclaimed by contending against them 5. Avoid multiplicity of businesses of the World and in those that are unavoidable labour for an evennesse and tranquillity of spirit that you may be untroubled and smooth in all tempests of fortune for so we shall better tend Religion when we are not torn in pieces with the cares of the World and seiz'd upon with low affections passions and interest 6. It helps much to attention and actual advertisement in our prayers if we say our prayers silently without the voice onely by the â—pirit For in mental prayer if our thoughts wander we onely stand still when our minde returns we go on again there is none of the prayer lost as it is if our mouths speak and our hearts wander 7. To incite you to the use of these or any other counsels you shall meet with remember that it is a great undecency to desire of God to hear those prayers a great part whereof we do not hear our selves If they be not worthy of our attention they are far more unworthy of Gods Signes of tediousnesse of spirit in our prayers and all actions of religion The second temptation in our prayer is a tediousnesse of spirit or a wearinesse of the imployment like that of the Jews who complained that they were weary of the new moons and their souls loathed the frequent return of their Sabbaths so do very many Christians who first pray without fervour and earnestnesse of spirit and secondly meditate but seldom and that without fruit or sence or affection or thirdly who seldom examine their consciences and when they do it they do it but sleepily slightly without compunction or hearty purpose or fruits of amendment 4. They
very probable reason 8. Let a man frequently and seriously by imagination place himself upon his death-bed and consider what great joyes he shall have for the remembrance of every day well spent and what then he would give that he had so spent all his dayes He may guesse at it by proportions for it is certain he shall have a joyful and prosperous night who hath spent his day holily and he resignes his soul with peace into the hands of God who hath lived in the peace of God and the works of religion in his life time This consideration is of a real event it is of a thing that will certainly come to passe It is appointed for all men once to die and after death comes judgement the apprehension of which is dreadful and the presence of it is intolerable unlesse by religion and sanctity we are dispos'd for so venerable an appearance 9. To this may be useful that we consider the easinesse of Christs yoke the excellences and sweetnesses that are in religion the peace of conscience the joy of the Holy Ghost the rejoycing in God the simplicity and pleasure of vertue the intricacy trouble and businesse of sin the blessings and health and reward of that the curses the sicknesses and sad consequences of this and that if we are weary of the labours of religion we must eternally sit still and do nothing for whatsoever we do contrary to it is infinitely more full of labour care difficulty and vexation 10. Consider this also that tediousnesse of spirit is the beginning of the most dangerous condition estate in the whole World For it is a great disposition to the sinne against the holy Ghost it is apt to bring a Man to backsliding and the state of unregeneration to make him return to his vomit and his sink and either to make the Man impatient or his condition scrupulous unsatisfied irksome and desperate and it is better that he had never known the way of godlinesse then after the knowledge of it that he should fall away There is not in the World a greater signe that the spirit of Reprobation is beginning upon a Man then when hee is habitually and constantly or very frequently weary and slights or loaths holy Offices 11. The last remedy that preserves the hope of such a Man and can reduce him to the state of zeal and the love of God is a pungent sad and a heavy affliction not desperate but recreated with some intervals of kindenesse and little comforts or entertained with hopes of deliverance which condition if a Man shall fall into by the grace of God he is likely to recover but if this help him not it is infinite oddes but he will quench the Spirit Sect. 8. Of Almes LOve is as communicative as fire as busie and as active and it hath four twin Daughters extreme like each other and but that the Doctors of the School have done as Thamars Midwife did who bound a Scarlet threed something to distinguish them it would be very hard to call them asunder Their names are 1. Mercy 2. Beneficence or well-doing 3. Liberality And 4. Almes which by a special priviledge hath obtained to be called after the Mothers name and is commonly called Charity The first or eldest is seated in the affection and it is that which all the other must attend For Mercy without Almes is acceptable when the person is disabled to expresse outwardly what he heartily desires But Almes without Mercy are like prayers without devotion or Religion without Humility 2. Beneficence or well doing is a promptnesse and noblenesse of minde making us to do offices of curtesie and humanity to all sorts of persons in their need or out of their need 3. Liberality is a disposition of minde opposite to covetousnesse and consists in the despite and neglect of money upon just occasions and relates to our friends children kinred servants and other relatives 4. But Almes is a relieving the poor and needy The first and the last onely are duties of Christianity The second and third are circumstances and adjuncts of these duties for Liberality increases the degree of Almes making our gift greater and Beneficence extends it to more persons and orders of Men spreading it wider The former makes us sometimes to give more then we are able and the latter gives to more then need by the necessity of Beggars and serves the needs and conveniencies of persons and supplies circumstances wheraes properly Almes are doles and largesses to the necessitous and calamitous people supplying the necessities of Nature and giving remedies to their miseries Mercy and Almes are the body and soul of that charity which we must pay to our Neighbours need and it is a precept which God therefore enjoyn'd to the World that the great inequality which he was pleased to suffer in the possessions and accidents of Men might be reduced to some temper and evennesse and the most miserable person might be reconciled to some sense and participation of felicity Works of mercy or the several kindes of corporal Almes The workes of Mercy are so many as the affections of Mercy have objects or as the World hath kindes of misery Men want meat or drink or clothes or a house or liberty or attendance or a grave In proportion to these seven works are usually assign'd to Mercy and there are seven kindes of corporal almes reckoned 1. To feed the hungry 2. To give drink to the thirsty 3. Or clothes to the naked 4. To redeem Captives 5. To visit the sick 6. To entertain strangers 7. To bury the dead But many more may be added Such as are 8. To give physick to sick persons 9. To bring cold and starv'd people to warmth and to the fire for sometimes clothing will not do it or this may be done when we cannot do the other 9. To lead the blinde in right wayes 10. To lend money 11. To forgive debts 12. To remit forfeitures 13. To mend high wayes and bridges 14. To reduce or guide wandring travellers 15. To ease their labours by accomodating their work with apt instruments or their journey with beasts of carriage 16. To deliver the poor from their oppressors 17. To dye for my brother 18 To pay maydens dowries and to procure for them honest and chast marriages Works of spiritual Almes and mercy are 1. To teach the ignorant 2. To counsell doubting persons 3. To admonish sinners diligently prudently seasonably and charitably To which also may be reduced provoking and encouraging to good works 4. To comfort the afflicted 5. To pardon offenders 6. To suffer and support the weak 7. To pray for all estates of men and for relief to all their necessities To which may be added 8 To punish or correct refractorinesse 9. To be gentle and charitable in censuring the actions of others 10. To establish the scrupulous wavering and inconstant spirits 11. To confirm the strong 12. Not to give
the state of sin and death from the body of corruption to the life of grace to the possession of Jesus to the kingdom of the Gospel and this is done in the baptism of water or in the baptism of the Spirit when the first rite comes to be verified by Gods grace coming upon us and by our obedience to the heavenly calling we working together with God After this change if ever we fall into the contrary state and be wholly estranged from God and Religion and professe our selves servants of unrighteousnesse God hath made no more covenant of restitution to us there is no place left for any more repentance or intire change of condition or new birth a Man can be regenerated but once and such are voluntary malicious Apostates Witches obstinate impenitent persons and the like But if we be overtaken by infirmity or enter into the marches or borders of this estate and commit a grievous sin or ten or twenty so we be not in the intire possession of the Devil we are for the present in a damnable condition if we dye but if we live we are in a recoverable condition for so we may repent often we repent or rise from death but once but from sicknesse many times and by the grace of God we shall be pardoned if so we repent But our hopes of pardon are just as is the repentance which if it be timely hearty industrious and effective God accepts not by weighing granes or scruples but by estimating the great proportions of our life a hearty endeavour and an effectual geâ—neral change shall get the pardon the unavoidable infirmities and past evils and present imperfections and short interruptions against which we watch and pray and strive being put upon the accounts of the crosse and payed for by the Holy Jesus This is the state and condition of repentance its parts and actions must be valued according to the following rules Acts and parts of Repentance 1. He that repents truely is greatly sorrowful for his past sins not with a superficial sigh or tear but a pungent afflictive sorrow such a sorrow as hates the sin so much that the man would choose to dye rather then act it any more This sorrow is called in Scripture a weeping sorely a weeping with bitternesse of heart a weeping day and night a sorrow of heart a breaking of the spirit mourning like a dove and chattering like a swallow and we may read the degree and manner of it by the lamentations and sad accents of the Prophet Ieremy when he wept for the sins of the nation by the heart breaking of David when he mourned for his murder and adultery and the bitter weeping of S. Peter after the shameful denying of his Master The expression of this sorrow differs according to the temper of the body the sex the age and circumstance of action and the motive of sorrow and by many accidental tendernesses or Masculine hardnesses and the repentance is not to be estimated by the tears but by the grief and the grief is to be valued not by the sensitive trouble but by the cordial hatred of the sin and ready actual dereliction of it and a resolution and reall resisting its consequent temptations Some people can shed tears for nothing some for any thing but the proper and true effects of a godly sorrow are fear of the divine judgements apprehension of Gods displeasure watchings and strivings against sin patiently enduring the crosse of sorrow which God sends as their punishment in accusation of our selves in perpetually begging pardon in mean and base opinion of our selves and in all the natural productions from these according to our temper and constitution for if we be apt to weep in other accidents it is ill if we weep not also in the sorrows of repentance not that weeping is of it self a duty but that the sorrow if it be as great will be still expressed in as great a manner 2. Our sorrow for sins must retain the proportion of our sins though not the equality we have no particular measures of sins we know not which is greater of Sacriledge or Superstion Idolatry or Covetousnesse Rebellion or Witchcraft and therefore God ties us not to nice measures of sorrow but onely that we keep the general Rules of proportion that is that a great sin have a great grief a smaller crime being to be washed off with a lesser shower 3. Our sorrow for sins is then best accounted of for its degree when it together with all the penal and afflictive duties of repentance shall have equalled or exceeded the pleasure we had in commission of the sin 4. True repentance is a punishing duty and acts its sorrow and judges and condemns the sin by voluntary submitting to such sadnesses as God sends on us or to prevent the judgement of God by judging our selves and punishing our bodies and our spirits by such instruments of piety as are troublesome to the body such as are fasting watching long prayers troublesome postures in our prayers expensive alms and all outward acts of humiliation For he that must judge himself must condemn himself if he be guilty and if he be condemned he must be punished and if he be so judged it will help to prevent the judgement of the Lord. S. Paul instructing us in this particular But I before intimated that the punishing actions of repentance are onely actions of sorrow and therefore are to make up the proportions of it For our grief may be so full of trouble as to outweigh all the burdens of fasts and bodily afflictions and then the other are the lesse necessary and when they are used the benefit of them is to obtain of God a remission or a lessening of such temporal judgements which God hath decreed against the sins as it was in the case of Ahab but the sinner is not by any thing of this reconciled to the eternal favour of God for as yet this is but the Introduction to Repentance 5. Every true penitent is obliged to confesse his sins and to humble himself before God for ever Confession of sins hath a special promise If we confesse our sins he is faithful and just to forgive us our sins meaning that God hath bound himself to forgive us if we duly confesse our sins and do all that for which confession was appointed that is be ashamed of them own them no more For confession of our sins to God can signifie nothing of it self in its direct nature He sees us when we act them and keeps a record of them we forget them unlesse he reminds us of them by his grace so that to confess them to God does not punish us or make us asham'd but confession to him if it proceeds from shame and sorrow and is an act of humility and self condemnation is a laying open our wounds for cure then it is a duty God delights in in all which circumstances because we
receive it into an unhallowed soul and body is to receive the dust of the Tabernacle in the waterâ— of jealousie it will make the belly to swell and the thigh to rot it will not convey Christ to us but the Devil will enter and dwell there till with it he returns to his dwelling of torment Remember alwayes that after a great sin or after a habit of sins a Man is not soon made clean and no unclean thing must come to this Feast It is not thâ— preparation of two or three dayes that can render a person capable of this banqueâ— For in this seast all Christ and Christs passion and all his graces the blessings and effects of his sufferings are conveyed nothing can fit us for this but what can unite us to Christ and obtain of him to present our needs to his heavenly Father this Sacrament can no otherwise be celebrated but upon the same terms on which we may hope for pardon and Heaven it self 5. When we have this general and indispensably necessary preparation we are to make our souls more adorn'd and trimm'd up with circumstances of pious actions and special devotions setting apart some portion of our time immediately before the day of solemnity according as our great occasions will permit and this time is specially to be spent in actions of repentance confession of our sins renewing our purposes of holy living praying for pardon of our failings and for those graces which may prevent the like sadnesses for the time to come meditation upon the passion upon the infinite love of God expressed in so great mysterious manners of redemption and indefinitely in all acts of vertue which may build our soules up into a Temple fit for the reception of Christ himself and the inhabitation of the holy Spirit 6. The celebration of the holy Sacrament being the most solemne prayer joyned with the most effectual instrument of its acceptance must suppose us in the love of God and in charity with all the World and therefore we must before every Communion especially remember what differences or jealousies are between us and any one else and recompose all disunions and cause right understandings betweene each other offering to satisfie whom we have injur'd and to forgive them who have injur'd us without thoughts of resuming the quarrel when the solemnity is over for that is but to rake the embers in light and phantastick ashes it must be quenched and a holy flame enkindled no fires must be at all but the fires of love and zeal and the altar of incense will send up a sweet perfume and make atonement for us 7. When the day of the feast is come lay aside all cares and impertinencies of the World and remember that this is thy Souls day a day of traffique and entercourse with Heaven Arise early in the morning 1. Give God thanks for the approach of so great a blessing 2. Confesse thy own unworthinesse to admit so Divine a Guest 3. Then remember and deplore thy sinnes which have made thee so unworthy 4. Then confesse Gods goodnesse and take sanctuary there and upon him place thy hopes 5. And invite him to thee with renewed acts of love of holy desire of hatred of his enemy sin 6. Make oblation of thy self wholly to be disposed by him to the obedience of him to his providence and possession and pray him to enter and dwell there for ever And after this with joy and holy fear and the forwardness of love addresse thy self to the receiving of him to whom and by whom and for whom all faith and all hope and all love in the whole Catholick Church both in Heaven Earth is design'd him whom Kings and Queens and whole Kingdoms are in love with and count it the greatest honour in the World that their Crowns and Scepters are laid at his holy feet 8. When the holy Man stands at the Table of blessing and ministers the rite of consecration then do as the Angels do who behold love and wonder that the Son of God should become food to the souls of his servants that he who cannot suffer any change or lessening should be broken into pieces and enter into the body to support and nourish the spirit and yet at the same time remain in Heaven while he descends to thee upon Earth that he who hath essential felicity should become miserable and dye sor thee and then give himself to thee for ever to redeem thee from sin and misery that by his wounds he should procure health to thee by his affronts he should intitle thee to glory by his death he should bring thee to life and by becoming a Man he should make thee partaker of the Divine nature These are such glories that although they are made so obvious that each eye may behold them yet they are also so deep that no thought can fathome them But so it hath pleased him to make these mysteries to be sensible because the excellency and depth of the mercy is not intelligible that while wee are ravished and comprehended within the infinitenesse of so vast mysterious a mercy yet we may be as sure of it as of that thing we see and feel and smell and taste but yet is so great that we cannot understand it 9. These holy mysteries are offered to our senses but not to bee placed under our feet they are sensible but not common and therefore as the weaknesse of the Elements addes wonder to the excellency of the Sacrament so let our reverence and venerable usages of them adde honour to the Elements and acknowledge the glory of the mystery and the Divinity of the mercy Let us receive the consecrated Elements with all devotion and humility of body and spirit and do this honour to it that it be the first food we eat and the first beverage we drink that day unlesse it he in case of sicknesse or other great necessity and that your body and soul both be prepared to its reception with abstinence from secular pleasures that you may better have attended fastings and preparatory prayers For if ever it be seasonable to observe the counsel of Saint Paul that married persons by consent should abstain for a time that they may attend to solemne Religion it is now It was not by Saint Paul nor the after ages of the Church called a duty so to do but it is most reasonable that the more solemne actions of Religion should be attended to without the mixture of any thing that may discompose the minde and make it more secular or lesse religious 10. In the act of receiving exercise acts of Faith with much confidence and resignation believing it not to be common bread and wine but holy in their use holy in their signification holy in their change and holy in their effect and believe if thou art a worthy Communicant thou doest as verily receive Christs body and blood to all effects and purposes of the spirit as
of secular imployments must come onely they must leave their secular thoughts and affections behinde them and then come and converse with God If any man be well grown in grace he must needs come because he is excellently disposed to so holy a feast but he that is but in the infancy of piety had need to come that so he may grow in grace The strong must come lest they become weak the weak that they may become strong The sick must come to be cured the healthful to be preserved They that have leisure must come because they have no excuse They that have no leisure must come hither that by so excellent religion they may sanctifie their businesse The penitent sinners must come that they may be justified and they that are justified that they may be justified still They that have fears and great reverence to these mysteries and think no preparation to be sufficient must receive that they may learn how to receive the more worthily and they that have a lesse degree of reverence must come often to have it heightned that as those Creatures that live amongst the snowes of the Mountains turne white with their food and conversation with such perpetual whitenesses so our souls may be transformed into the similitude and union with Christ by our perpetual feeding on him and conversation not onely in his Courts but in his very heart and most secret affections and incomparable purities Prayers for all sorts of Men and all necessities relating to the several parts of the vertue of Religion A Prayer for the Graces of Faith Hope Charity O Lord God of infinite mercy of infinite excellency who hast sent thy holy Son into the world to redeem us from an intolerable misery and to teach us a holy religion and to forgive us an infinite debt give me thy holy Spirit that my understanding and all my faculties may be so resigned to the discipline and doctrine of my Lord that I may be prepared in minde and will to dye for the testimony of Jesus and to suffer any affliction or calamity that shall offer to hinder my duty or tempt me to shame or sin or apostacy and let my faith be the parent of a good life a strong shield to repell the fiery darts of the Devil and the Author of a holy hope of modest desires of confidence in God and of a never failing charity to thee my God and to all the world that I may never have my portion with the unbelievers or uncharitable and desperate persons but may be supported by the strengths of faith in all temptations and may be refreshed with the comforts of a holy hope in all my sorrows and may bear the burden of the Lord and the infirmities of my neighbour by the support of charity that the yoak of Jesus may become easy to me and my love may do all the miracles of grace till from grace it swell to glory from earth to heaven from duty to reward from the imperfections of a beginning and little growing love it may arrive to the consummation of an eternal and never ceasing charity through Jesus Christ the Son of thy love the Anchor of our hope and the Author and finisher of our faith to whom with thee O Lord God Father of Heaven and Earth and with thy holy Spirit be all glory and love and obedience and dominion now and for ever Amen Acts of love by way of prayer and ejaculation to be used in private O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is to see thy power and thy glory so as I have seen thee in the sanctuary because thy loving kindnes is better then life my lips shall praise thee Psal. 63. I am ready not only to be bound but to dye for the name of the Lord Jesus Acts 23. How amiable are thy Tabernacles thou Lord of Hosts my soul longeth yea even fainteth for the courts of the Lord My heart and my flesh crieth out for the living God Blessed are they that dwell in thy house they will still be praising thee Psal. 84. O blessed Jesu thou art worthy of all adoration and all honour and all love Thou art the Wondeâ—ful the Counsellor the mighty God the Everlasting Father the Prince of peace of thy government and peace there shall be no end thou art the brightnesse of thy Fathers glory the expresse image of his person the appointed Heir of all things Thou upholdest all things by the word of thy power Thou didst by thy self purge our sins Thou art set on the right hand of the Majesty on high Thou art made better then the Angels thou hast by inheritance obtain'd a more excellent name then they Thou O dearest Jesus art the head of the Church the beginning and the first born from the dead in all things thou hast the preheminence and it pleased the Father that in thee should all fulnesse dwell Kingdoms are in love with thee Kings lay their crowns and scepters at thy feet and Queens are thy handmaids and wash the feet of thy servants A Prayer to be said in any affliction as death of children of husband or wife in great poverty in imprisonment in a sad and disconsolate spirit in temptations to despair O Eternal God Father of Mercyes and God of all comfort with much mercy look upon the sadnesses and sorrowes of thy servant My sins lye heavy upon me and presse me sore and there is no health in my bones by reason of thy displeasure and my sin The waters are gone over me and I stick fast in the deep mire and my miseries are without comfort because they are punishments of my sin and I am so evil and unworthy a person that though I have great desires yet I have no dispositions or worthiness towards receiving comfort My sins have caused my sorrow and my sorrow does not cure my sins and unless for thy own sake and merely because thou art good thou shalt pity me relieve me I am as much without remedy as now I am without comfort Lord pity me Lord let thy grace refresh my Spirit Let thy comforts support me thy mercy pardon me and never let my portion be amongst hopelesse and accursed spirits for thou art good and gracious and I throw my self upon thy mercy Let me never let my hold go do thou with me what seems good in thy own eyes I cannot suffer more then I have deserved and yet I can need no relief so great as thy mercy is for thou art infinitely more merciful then I can be miserable and thy mercy which is above all thy own works must needs be far above all my sin and all my misery Dearest Jesus let me trust in thee for ever and let me never be confounded Amen Ejaculations and short meditations to be used in time of sickness and sorrow or danger of
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 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 doubtlesse 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 Psal. 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 shal be forgiven Iam. 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 binde 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 Iohn 2.2 If we confesse our sins he is faithful righteous to forgive us our sins and to cleanse us from all unrighteousnesse 1 Iohn 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 Iohn 5 14. And ye know that he was manifested to take away our sins 1 Iohn 3.5 If ye being evil know to give good things to your children how much more shall your Father which is in Heaven give good things to them that ask him Matth. 7.11 This is a faithful saying and worthy of all acceptation that Jesus Christ came into the World to save sinners * He that hath given us his Son how should not he with him give us all things else Acts of hope to be used by sick persons after a pious life I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate me from the love of God which is in Christ Jesus our Lord Rom. 8.38 I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous Judge shall give me at that day and not to me onely but unto all them also that love his appearing 2 Tim. 4.7 Blessed be the God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comforts who comforts us in all our tribulation 2 Cor. 1.3 A prayer to be said in behalf of a sick or dying person O Lord God there is no number of thy dayes nor of thy mercies and the sins and sorrowes of thy servant also are multiplied Lord look upon him with much mercy and pity forgive him all his sinnes comfort his sorrowes ease his pain satisfie his doubts relieve his feares instruct his ignorances strengthen his understanding take from him all disorders of spirit weaknesse and abuse of fancy Restraine the malice and power of the spirits of darknesse and suffer him to be injured neither by his ghostly enemies nor his own infirmities and let a holy and a just peace the peace of God be within his conscience Lord preserve his senses till the last of his time strengthen his faith confirm his hope and give him a never ceasing charity to thee our God and to all the world stir up in him a great and proportionable contrition for all the evils he hath done and give him a just measure of patience for all he suffers give him prudence memory and consideration rightly to state the accounts of his soul and do thou remind him of all his duty that when it shall please thee that his soul goes out from the prison of his body it may be receiv'd by Angels and preserved from the surprize of evil spirits and from the horrors and amazements of new and stranger Regions and be laid up in the bosom of our Lord till at the day of thy second coming it shall be reunited to the body which is now to be laid down in weaknes and dishonour but we humbly beg may then be raised up with glory power for ever to live and to behold the face of God in the glories of the Lord Jesus who is our hope our resurrection and our life the light of our eyes and the joy of our soules our blessed and ever glorious Redeemer Amen Hither the sick person may draw in and use the acts of several vertues respersed in the several parts of this book the several Letanies viz. of repentance of the passion and the single prayâ—rs according to his present needs A prayer to be said in a storm at Sea O my God thou didst create the earth and the Sea for thy glory and the use of Man and doest daily shew wonders in the deep look upon the danger and fear of thy servant my sins have taken hold upon me and without the supporting arm of thy mercy I cannot look up but my trust is in thee Do thou O Lord rebuke the Sea and make it calm for to thee the windes and the sea obey let not the waters swallow me up but let thy Spirit the Spirit of gentlenesse and mercy move upon the waters Be thou reconcil'd unto thy servants and then the face of the waters will be smooth I fear that my sinnes make me like Ionas the cause of the tempest Cast out all my sins and throw not thy servants away from thy presence and from the land of the living into the depths where all things are forgotten But if it be thy wil that we shall go down into the waters Lord receive my soul into thy holy hands and preserve it in mercy and safety till the day of restitution of all things and be pleased to unite my death to the death of thy Son and to accept of it so united as a punishment for all my sinnes that thou mayest forget all thine anger and blot my sinnes out of thy book and write my soul there for Jesus Christ his sake our dearest Lord and most mighty Redeemer Amen Then make an act of resignation thus To God pertain the issues of life and death It is the Lord let him do
against it and presently broke it and then I tyed my self up with vows then was tempted and then I yielded by little little till I was willingly lost again and my vows fell ofâ— like cords of vanity Miserable man that I am who shall deliver me from this body of sin And yet O Lord I have another heap of sins to be unloaded My secrets sins O Lord are innumerable sins I noted not sins that I willingly neglected sins that I acted upon willfull ignorance and voluntary mispersuasion sins that I have forgot and sins which a diligent and a watchful spirit might have prevented but I would not Lord I am confounded with the multitude of them and the horrour of their remembrance though I consider them nakedly in their direct appearances without the deformity of their unhandsome and aggravating circumstances but so dressed they are a sight too ugly an instance of amazement infinite in degrees and insufferable in their load And yet thou hast spared me all this while and hast not thrown me into Hell where I have deserved to have been long since and even now to have been shut up to an eternity of torments with insupportable amazement fearing the revelation of thy day Miserable man that I am who shall deliver me from this body of sin Thou shalt answer for me O Lord my God Thou that Prayest for me shalt be my Iudge The Prayer Thou hast prepared for me a more healthful sorrow O deny not thy servant when he begs sorrow of thee Give me a deep contrition for my sins a hearty detestation and loathing of them hating them worse then death with torments Give me grace intirely presently and for ever to forsake them to walk with care and prudence with fear and watchfulnesse all my dayes to doe all my duty with diligence and charity with zeal and a never fainting spirit to redeem the time to trust upon thy mercies to make use of all the instruments of grace to work out my salvation with fear and trembling that thou mayest have the glory of pardoning all my sins and I may reap the fruit of all thy mercies and al 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 devâ—tions to be used upon the Lords-day and the great Festivalls Of Christians In the Morning recite the following forme of Thanksgiving upon the special Festivalls adding the commemoration of the special blessing according to the following prayers adding such prayers as you shall choose out of the foregâ—ing Devotions 2. Besides the ordinary and 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 S. Ambrose commonly called the Te Deum or We praise thee c then add 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 forme 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 year 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 I. Ex Liturgiâ S. Basilii magnâ 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 holinesse and Majesty for thou hast given unto us the knowledge of thy truth and who is able to declare thy greatnesse and to recount all thy marvellous 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 darknesse thou art without beginning uncircumscribed incomprehensible unalterable and seated for ever unmoveable in thy own essential happinesse and tranquillity Thou art the Father of our Lord JESU SCHRIST who is Our Dearest and most Gracious Saviour our hope the wisdom of the Father the image of thy goodnesse the Word eternal and the brightnesse of thy person the power of God from eternal ages the true light that lightneth 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 doubtful scrupulous and ignorant the anchor of the fearful the infinite reward of all faithful souls by whom all reasonable and 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 Cherubins with many eyes and the Seraphinâ— 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 eternal Anthems to the glory of the eternal 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 confesse the glories of the Lord. * For thou art holy and of thy greatnesse there is no end and in thy justice and goodnesse 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 righteousnesse to be to him a seed of immortality O that men would therefore praise the Lord for his goodnesse 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 nor 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 own 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 fruitful 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 fulnesse 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 robbery to be equal 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 the blessings of earth and of 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 royal Priesthood a holy Nation Thou hast washed our soules in the Laver of Regeneration the Sacrament of Baptisme Thou hast reconciled us by thy death justified us by thy Resurrection sanctified us by thy Spirit sending him upon thy Church in visible formes and giving him in powers and miracles and mighty signes and continuing this incomparable favour in giâ—ts and sanâ—tifying graces and promising that hee shall abide with us for ever thou hast fed us with thine own broken body and given drink to our soules out of thine own heart and hast ascended up on high and hast overcome all the powers of Death and Hell and redeemed us from the miseries of a sad eternity and sittest at the right hand of God making intercession for us with a never-ceasing charity O that men would therefore praise the Lord c. The grave could not hold thee long O holy eternal Jesus thy body could not see corruption neither could thy soul be left in Hell thou wert free among the dead and thou brakest the iron gates of Death and the bars and chains of the lower prisons Thou broughtest comfort to the souls of the Patriarchs who waited for thy coming who long'd for the redemption of Man and the revelation of thy day Abraham Isaac and Iacob saw thy day and rejoyced and when thou didst arise from thy bed of darknesse and leftest the grave-clothes behinde thee and put on a robe of glory over which for 40 dayes thou didst wear a vail and then entred into a cloud and then into glory then the powers of Hell were confounded then Death lost its power and was swallowed up into victory though death is not quite destroyed yet it is made harmlesse and without a sting and the condition of Humane Nature is made an entrance to eternal glory art become the Prince of life the first fruits of the resurrection the first-born from the dead having made the way plain before our faces that we may also rise again in the Resurrection of the last day when thou shalt come again unto us to render to every Man according to his works O that men would therefore praise the Lord c. O give thanks unto the Lord for he is gracious and his mercy endureth for ever O all ye angels of the Lords praise ye the Lord praise him and magnifie him for ever O ye spirits and souls of the Righteous praise ye the Lord praise him and magnifie him for ever And now O Lord God what shall I render to thy Divine Majesty for all the benefits thou hast done unto thy servant in my personal capacity Thou art my Creator and my Father my Protector and my Guardian thou hast brought me from my Mothers wombe thou hast told all my joynts and in thy book were all my members written Thou hast given me a comely body Christian and careful parents holy education Thou hast been my guide and my teacher all my dayes Thou hast given me ready faculties and unloosed tongue a cheerful spirit strait limbs a good reputation and liberty of person a quiet life and a tender conscience a loving wife or husband and hopeful children thou wert my hope from my youth through thee have I been holden up ever since I was born Thou hast clothed me and fed me given me friends and blessed them given me many dayes of comfort and health free from those sad infirmities with which many of thy Saints and dearest servants are afflicted Thou hast sent thy Angel to snatch me from the violence of fire and water to prevent praecipices fracture of bones to rescue me from thunder and lightning plague and pestilential diseases murder and robbery violence of chance and enemies and all the spirits of darknesse and in the dayes of sorrow thou hast refreshed me in the destitution of provisions thou hast taken care of me and thou hast said unto me I will never leave thee nor forsake thee I will give thanks unto the Lord with my whole heart secretly among the faithful and in the congregation Thou O my dearest Lord and Father hast taken care of my soul hast pitied my miseries sustained my infirmities relieved and instructed my ignorances and though I have broken thy righteous Lawes and Commandements run passionately after vanities and was in love with Death and was dead in sin and was exposed to thousands of temptations and fell foully and continued in it and lov'd to have it so and hated to be reformed yet thou didst call me with the checks of conscience with daily Sermons and precepts of holinesse with fear and shame with benefits and the admonitions of thy most holy Spirit by the counsel of my friends by the example of good persons with holy books and thousands of excellent arts and wouldest not suffer me to perish in my folly but didst force me to attend to thy gracious calling and hast put me into a state of repentance and possibilities of pardon being infinitely desirous I should live and recover and make use of thy grace and partake
Mary O Holy and Almighty God Father of mercies Father of our Lord Jesus Christ the Son of thy love and Eternal mercies I adore and praise and glorifie thy infinite and unspeakable love and wisdom who hast sent thy Son from the bosom of felicities to take upon him our nature and our misery and our guilt and hast made the Son of God to become the Son of Man that we might become the Sons of God and partakers of the divine nature since thou hast so exalted humane nature be pleased also to sanctify my person that by a conformity to the humility and laws and sufferings of my dearest Saviour I may be united to his spirit and be made all one with the most Holy â—esus Amen O Holy and Eternal Jesus who didst pity mankinde lying in his blood and sin and misery and didst choose our sadnesses and sorrows that thou mightest make us to pertake of thy felicities let thine eyes pity me thy hands support me thy holy feet tread down all the difficulties in my way to Heaven let me dwell in thy heart be instructed with thy wisdom moved by thy affections choose with thy will and be clothed with thy righteousness that in the day of judgement I may be found having on thy garments sealed with thy impression and that bearing upon every faculty and member the character of my elder brother I may not be cast out with strangers and unbelievers Amen To God the Father of our Lord Iesus Christ. * To the eternal Son that was incarnate and born of a virgin * To the spirit of the Father and the Son be all honour and glory worship and adoration now and for ever Amen The same Form of Prayer may be used upon our own Birth-day or day of our Baptisme adding the following prayer A Prayer to be said upon our Birth-day or day of Baptisme O Blessed and Eternal God I give thee praise and glory for thy great mercy to me in causing me to be born of Chrisâ—ian parents and didst not allot to me a portion with Misbelievers and Heathen that have not known thee thou didst not suffer me to be strangled at the gate of the womb but thy hand sustained and brought me to the light of the world and the illumination of baptisme with thy grace preventing my election and by an artificial necessity and holy prevention engaging me to the profession and practises of Christianity Lord since that I have broken the promises made in my behalf and which I confirmed by my after act I went back from them by an evil life and yet thou hast still continued to me life and time of repentance and didst not cut me off in the beginning of my dayes and the progresse of my sins O Dearest God pardon the errours and ignorances the vices and vanities of my youth and the faults of my more forward years and let me never more stain the whiteness of my baptismal robe and now that by thy grace I still persist in the purposes of obedience and do give up my name to Christ and glory to be a Disciple of thy institution and a servant of Jesus let me never fail of thy grace let no root of bitterness spring up and disorder my purposes and desile my spirit O let my years be so many degrees of neerer approach to thee and forsake me not O God in my old age when I am gray-headed and when my strength faileth me be thou my strength and my guide unto death that I may reckon my years and apply my heart unto wisdom and at last after the spending a holy and a blessed life I may be brought unto a glorious eternity through Jesus Christ our Lord. Amen Then adde the form of thanksgiving formerly described A prayer to be said upon the dayes of the memory of Apostles Martyrs c. O Eternal God to whom do live the spirits of them that depart hence in the Lord and in whom the souls of them that be elected after they be delivered from the burden of the flesh be â—n peace and rest from their labours and their works follow them and their memory is blessed I blesse and magnifie thy holy and ever glorious name for the great grace and blessing manifested to thy Apostles and Martyrs and other holy persons who have glorified thy name in the dayes of their flesh and have served the interest of religion and of thy service and this day we have thy servant name the Apostle or Martyr c. in remembrance whom thou hast lead thorough the troubles and temptations of this World and now hast lodged in the bosome of a certain hope and great beatitude until the day of restitution of all things Blessed be the mercy and eternal goodnesse of God and the memory of all thy Saints is blessed Teach me to practise their doctrine to imitate their lives following their example and being united as a part of the same mystical body by the band of the same â—aith and a holy hope and a never ceasing charity and may it please thee of thy gracious goodnesse shortly to accomplish the number of thine elect to hasten thy Kingdom that we with thy servant * and all others departed in the true faith fear of thy holy Name may have our perfect consummation and blisse in body and soul in thy eternal and everlasting kingdom Amen A form of prayer recording all the parts and mysteries of Christs passion being a short history of it to be used especially in the week of the passion and before the receiving the blessed Sacrament All praise honour and glory be to the holy and eternal Jesus I adore thee O blesâ—ed Redeemer eternal God the light of the Gentiles and the glory of Israel for thou hast done and suffered for me more then I could wish more â—hen I could think of even all that a lost and a miserable perishing sinner could possibly need Thou wert afflicted with thirst and hunger with heat and cold with labours and sorrowes with hard journeys and restlesse nights and when thou wert contriving all the mysterious and admirable wayes of paying our scores thou didst suffer thy self to be designed to slaughter by those for whom in love thou wert ready to dye What is man that thou art mindful of him and the Son of man that thou thus visitâ—st him Blessed be thy Name O holy Jesus for thou wentest about doing good working miracles of mercy healing the sick comforting the distressed instructing the ignorant raising the dead inlightning the blinde strengthning the â—ame straitning the crooked relieving the poor preaching the Gospel and reconciling sinners by the mightinesse of thy power by the wisdom of thy Spirit by the Word of God and the merits of thy Passion thy heaâ—thful and bitter passion Lord what is man that thou art mindful of him c. Blessed be thy Name O holy Jesus who wert content to be conspired against by the Jews to be sold by thy servant for
be express'd in all our actions and the light of thy countenance be upon us in all our sufferings that we may delight in the service and in the mercies of God for ever Amen O gracious Father and merciful God if it be thy wil say unto the destroying Angel it is enough and though we are not better then our brethren who are smitten with the rod of God but much worse yet may it please thee even because thou art good and because we are timerous and sinful not yet fitted for our appearance to set thy mark upon our foreheads that the Angel thy Minister of thy justice may passe over us and hurt us not let thy hand cover thy servants and hide us in the clefts of the rock in the wounds of the holy Jesus from the present anger that is gone out against us that though we walk thorough the valley of the shadow of death we may fear no evil and sufâ—er none and those whom thou hast smitten with thy rod support with thy staff and visit them with thy mercies and salvation through Jesus Christ. Amen 8. For all women with childe and for unborn children O Lord God who art the Father of them that trust in thee and shewest mercy to a thousand generations of them that fear thee have mercy upon all women great with childe * be pleased to give them a joyful a safe deliverance let thy grace preserve the fruit of their wombs and conduct them to the holy Sacrament of Baptisme that they being regenerated by thy Spirit and adopted into thy family and the portion and duty of Sons may live to the glory of God to the comfort of their parents and friends to the edification of the Christian Common-wealth and the salvation of their own souls thorough Jesus Christ. Amen 9. For all estates of Men and Women in the Christian Church O Holy God King Eternal out of the infinite stâ—re-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 holinesse to widows and fatherless and all that are oppressed â—hy paâ—ronage comfort and defence to all Christian women simplicity and modâ—sâ—y humility and chastity pâ—tience aâ—d charity give unto the poor to all â—hat are robbed and spoiled of their goods a competent supporâ— 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 â—he gallâ—es strength of body and of spirit liberty and redemption comfort and restitution to all that travel by land thy Angel for their guide and a holy and prosperous return to all that travel by sea freedom from Pirates 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 evil and unclean spirits give a light from heaven great grace and proportionable comforts and â—imely deliverance give them patience and resignation let their sorrows be changed into grace and comfort and let the sâ—orm waft 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 dye full of grace full of hope and give to all faithfull and particularly to them who have recommended themselves to the prayers of thy unworthy servant a supply of all their needs temporal and spiritual and according to their several 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 Nobility wisdom valour and loyalty To Merchants justice and faithfulnesse to all Artificers and Labourers truth and honesty to our enemies forgivenesse and brotherly kindnesse Preserve to us the Heavens and the Ayre in healthful influence and disposition the Earth in plenty the kingdom in peace and good government our marriages in peace and sweetnesse and innocence of society thy people from famine and pestilence our houses from burning and robbery our persons from being burnt alive from banishment and prison from Widowhood destitution from violence of pains and passions from tempests and earth-quakes from inundation of waters from rebellion and invasion from impatience and inordinate cares from tediousnes of spirit and despair from murder and all violent accursed and unusual deaths from the surprize 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 Represse 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 holinesse of thy own people bring infants to ripenesse 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 merciful providence bring youthful persons safely and holily through the indiscretions and passions and temptations of their younger years those whom thou hast or shalt permit to live to the age of a man give competent strength and wisdom take from them covetousnesse and churlishnesse 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 joyful 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 prepararion to this holy Feast consisting principally in a holy life and consequently in the repetition 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 and charity let him use the special formes of prayer above described or if a lesse 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 addresse to the holy Sacrament An act of Love O most gracious and eternal God the helper of the helplesse the comforter of the comfortlesse 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 and adore thy goodnesse and delight in thy love that thou hast once more giveâ— 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 mâ— affections dwell below but soar upwards to the element of love to the seat of God to â—he Regions of Glory and the inheritance of â—esus that I may hunger and thirst for the bread of life and the wine of â—lect soules and may know no loves but the love of God and the most merciful Jesus Amen An act of Desire O blessed Jesus thou hast used many arts to save mee 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 crosse for the sin of my soul and after all this thou hast sent thy Apostles and Ministers of salvation to call me to importune me to constraine me to holinesse and peace and felicity O now come Lord â—esus come quickly 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 that I also may dwell in the heart of my dearest Lord which was opened for me with a spear and love An act of contrition Lord thou shalt finde my heart full of cares and worldly desires cheated with love of riches and neglect of holy things proud unmortified false and crafty to deceive it self intricated and intangled with difficult cases of conscience with knots which my own wildnesse and inconsideration and impatience have tied and shuffled together O my dearest Lord if thou canst behold such an impure seat behold the place to which thou art invited is full of passion and prejudice evil principles and evil habits peevish and disobedient lustful and intemperate and full of sad remembrances that I have often provoked to jealousie and to anger thee my God my dearest Saviour him that dyed for me him that suffered torments sor me that is infinitely good to me and infinitely good and perfect in himself This O dearest Saviour is a sad truâ—h and I am heartily ashamed and truly sorrowful for it and do deeply hate all my fins and am full of indignation against my self for so unworthy so carelesse so continued so great a folly and humbly beg of thee to increase my sorrow and my care and my hatâ—ed against sin and make my love to thee swell up to a great grace and then to glory and immensity An act of Faith This indeed is my condition But I know O blessed Jesus that thou didst take upon thee my nature that thou mightest suffer for my sins and thou didst suffer to deliver me from them and from thy Fathers wrath and I was delivered from this wrath that I might serve thee in holinesse and righteousnesse all my dayes Lord I am as sure thou didst the great work of Redemption for me and all mankinde as that I am alive This is my hope the strength of my spirit my joy my confidence and do thou never let the spirit of unbelief enter into me and take me from this Rock Here I will dwell for I have a delight therein Here I will live and here I desire to dye The Petition Therefore O blessed Jesu who art my Saviour and my God whose body is my food and thy righteousnesse is my robe thou art the Priest and the Sacrifice the Master of the feast and the Feast it self the Physician of my soul the light of my eyes the purifier of my stains enter into my heart and cast out from thence all impurities all the remains of the Old man and grant I may partake of this holy Sacrament with much reverence and holy relish and great effect receiving hence the communication of thy holy body and blood for the establishment of an unreproveable faith of an unfained love for the fulnesse of wisdom for the healing my soul for the blessing and preservation of my body for the taking out the sting of temporal death and for the assurance of a holy resurrection for the ejection of all evil from within me and the fulfilling all thy righteous Commandements and to procure for me a mercy and a fair reception at the day of judgement through thy mercies O holy and ever blessed Saviour Jesus Amen Here also may be added the prayer after receiving the cup. * Ejaculations to be said before or at the receiving the holy Sacrament Like as the Hart desireth the water-brooks so longeth my soul after thee O God My soul is athirst for God yea even for the living God when shall I come before the presence of God O Lord my God great are thy wondrous works which thou hast done like as be also thy thoughts which are to us-ward and yet there is no man that ordereth them unto thee O send out thy light and thy truth that they may lead me and bring me unto thy holy hill and to thy dwelling And that I may go unto the Altar of God even unto the God of my joy and gladnesse and with my heart will I give thanks to thee O God my God I will wash my hands in innocency O Lord so will I go to thine altar that I may shew the voice of thanksgiving tell of all thy wondrous works Examine me O Lord and prove me try out my reins and my heart For thy loving kindnesse is now and ever before my eyes and I will walk in thy truth Thou shalt prepare a table before me against them that trouble me thou hast anointed my head with oil and my cup shall be full But thy loving kindnesse and mercy shall follow me all the dayes of my life and I will dwell in the house of the Lord for ever This is the bread that cometh down from Heaven that a man may eat thereof and not dye Whoso eateth my flesh and drinketh my blood dwelleth in me and I in him and hath eternal life abiding in him I wil raise him up at the last day Lord whither shall we go but to thee thou hast the words of eternal life If any man thirst let him come unto me drink The bread which we break is it not the communication of the body of Christ and the cup which we drink is it not the communication of the blood of Christ What are those wounds
in thy hands They are those with which I was wounded in the house of my friends Zech. 13.6 Immediately before the receiving say Lord I am not worthy that thou shouldest enter under my roof But do thou speak the word onely and thy servant shall be healed Lord open thou my lips and my mouth shall shew thy praise O God make speed to save me O Lord make hasâ—e to help me Come Lord Iesus come quickly After receiving the consecrated and blessed bread say O taste and see how gracious the Lord is blessed is the man that trusteth in him * The beasts do lack and suffer hunger but they which seek the Lord shall want no manner of thing that is good Lord what am I that my Saviour should become my food that the Son of God should be the meat of Wormes of dust and ashes of a sinner of him that was his enemy But this thou hast done to me because thou art infinitely good and wonderfully gracious and lovest to blesse every one of us in turning us from the evil of our wayes Enter into me blessed Jesus let no root of bitternesse spring up in my heart but be thou Lord of all my faculties O let me feed on thee by faith and grow up by the increase of God to a perfect man in Christ Jesus Amen Lord I believe help mine unbelief Glory be to God the Father Son c. After the receiving the cup of blessing It is finished Blessed be the mercies of God revealed to us in Jesus Christ. O blessed and eternal high Priest let the sacrifice of the Crosse which thou didst once offer for the sinnes of the whole World and which thou doest now and alwayes represent in 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 hurtful persecutions Thou O blessed Jesus didst dye for us keep me for ever in holy living from sin and sinful 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 priviledge 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 loves 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 crumbs 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 passe from this dark glasse from this vail 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 betraieth 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 favours of thee and thy miraculous sweetnesse Blessed be the mercies of our Lord who of God is made unto me Wisdom and Righteousnesse and Sanctification and Redemption He that glorieth let him glory in the Lord. Amen The End LONDON Printed by R. Norton MDCL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian Epict. l. 1. c. 13. Ezekiel 16.49 Sâ—nec * â—ee Chap. 4. â—â—ct 6. S. Bern. de tripli ci custodia Laudatur Augustus Caesar apud Lucanum media inter praelia semper stellaâ—um caelique plagiâ— superisque vacabat Casâ—â—an Collâ—â— 24 c. â—1 Jerem. 48.10 Plutarch â—e Curioâ—t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—rocop 2. Vandal 1 Cor. 7.5 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Carm. 1 Cor. 1â— 31. Seneca â—ui furatur ut â—â—â—chetur moechus est tragis quam fur Arist. Eth. See Sect. 1. of this Chapt. Rule 18. Seneca Ep. 113. S. Chrys. l. 2. de compan cordis S. Greg. moral 8. cap. 25. S. â—ern lib. de praecept Publius Mimuâ—â—â— Jer. 23.24 Hebr. 4. â—3 Acts. 17.28 Lib 7. de Civit. â—â—p 3â— Mat. 18.20 Heb. 10.25 1 King 5 9. Psal. 138 â— 2 1 Cor. 3 16. 2 Cor. 6 16. S. Aug. de verbis Don. c. 3 Psâ—l 13â— 7. ◠〈…〉 de conâ—ol â—sa 26..12 Jâ—â—em â—1 15 Secâ—nd 〈◊〉 Edic â—n vitâ—â— S. 〈◊〉 Ezek. 9.9 Psal. 10. â—â— Rev. 11. â—7 â— 5.10.13 Revel â— â— 3 For the Chuâ—ch For the Glory For wife or husband For our children For Friends Benefaâ—tors For our family For al in misery Evening prayer Psal. 121 Psal. 4. 〈◊〉 2.11 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian c. 2. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epist. c. 34 1 Cor. 9.25 Apoc. 2.17 〈…〉 tum 〈…〉 desinant 〈◊〉 L. 3 〈◊〉 c. 12. Facâ—llus 〈…〉 qua◠〈…〉 86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluptateâ— abâ—untes feâ—laâ— paenitentia plenas animis nostris natâ—â—a â—ubiâ—cit quo minus câ—pide repetantur Senec. Lâ—ta veniâ—e Venâ—s trisâ—is abire so â—et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foâ—lix initium prior aetas contenta dâ—lcibus arvis Facileque seâ—a solebat jejunia solvere glande â—oeth l. 1. de consol Arbuteos â—erus montanaque fragâ—a legeâ—