impatient at the death of a person coÌ„cerning whom it was certain and known that he must die is to mourn because thy friend or childe was not born an Angel and when thou hast a while made thy self miserable by an importunate and uselesse grief it may be thou shalt die thy self and leave others to their choice whether they will mourn for thee or no but by that time it will appear how impertinent that greif was which served no end of life and ended in thy own funeral But what great matter is it if sparkes fly upward or a stone falls into a pit if that which was combustible be burned or that which was liquid be melted or that which is mortal doe die It is no more then a man does every day for every night death hath gotten possession of that day and we shall never live that day over again and when the last day is come there are no more daies left for us to die And what is sleeping and waking but living and dying what is Spring and Autumn youth and old age morning and evening but real images of life and death and really the same to many considerable effects and changes Untimely death But it is not meer dying that is pretended by some as the cause of their impatient mourning but that the childe died young before he knew good and evill his right hand from his leâ—t and so lost all his portion of this world and they know not of what excellency his portion in the next shall be * If he died young he left but little for he understood but little and had not capacities of great pleasures or great cares but yet be died innocent and before the sweetness of his soul was defloured and ravishd from him by the flames and follies of a froward age he went out from the dining-rooms before he had fallen into errour by the intemperance of his meat or the deluge of drink and he hath obtained this favour of God that his soul hath suffered a lesse imprisonment and her load was sooner taken off that he might with lesser delaies go and converse with immortal spirits and the babe is taken into Paradise before he knows good and evil For that knowledge threw our great Father out and this ignorance returnes the childe thither * But as concerning thy own particular remove thy thoughts back to those daies in which thy childe was not born and you are now but as then you was and there is no difference but that you had a son born and if you reckon that for evil you are unthankful for the blessing if it be good it is better that you had the blessing for a whilâ— then not at all and yet if he had never been born ItideÌ„ si puâ—r parvulus ocâ—â—dat aequâ—ae nimo ferendum puâ—ant si verò in cunis ne querendum quidem atqui hâ—c aoerbius exegis natura quòd dede it At id quidem in câ—etâ—tâ—s rebus inclius putatur aliquâ—m partem quà m nullum aâ—â—ingere Senec. this sorrow had not been at all but be no more displeased at God for giving you a blessing for a while then you would have been if he had not given it at all and reckon that intervening blessing for a gain but account it not an evil and if it be a good turn not into sorrow and sadness * But if we have great reason to complain of the calamities and evils of our life then we have the lesse reason to grieve that those whom we loved have so small a portion of evil assigned to them And it is no small advantage that our children dying young receive For their condition of a blessed immortality is rendred to them secure by being snatcht from the dangers of an evil choice and carired to their little cells of felicity where they can weep no more And this the wisest of the Gentiles understood well when they forbade any offerings or libations to be made for dead Infants as was usual for their other dead as believing they were entred into a secure possession to wich they went with no other condition but that they passed into it through the way of mortality and for a few months wore an uneasie garment And let weeping parents say if they doe not think that the evils their little babes have suffered are sufficient If they be why are they troubled that they were taken from those many and greater which in succeeding years are great enough to trie all the reason and religion which art and nature and the grace of God hath produced in us to enable us for such sad contentions And possibly we may doubt concerning men and women but we cannot suspect that to Infants death can be such an evil but that it brings to them much more good then it takes from them in this life Death unseasonable But others can well bear the death of Infants but when they have spent some years of childehood or youth and are entred into arts and society when they are hopeful and provided for when the parents are to reap the comfort of all their fears and cares then it breakes the spirit to lose them This is true in many but this is not love to the dead but to themselves for they misse what they had flattered themselves into by hope and opinion and if it were kindness to the dead they may consider that since we hope he is gone to God and to rest it is an ill expression of our love to them that we weep for their good fortune For that life is not best which is longest and when they are descended into the grave it shall not be inquired how long they have lived but how well and yet this shortening of their daies is an evil wholly depending upon opinion Juvenis â—euâ—vâ—ia â—inbuiâ— quem Diâ— diligant Menâ—ud For if men did naturally live but twenty years then we should be satisfied if they died about sixteen or eighteen and yet eighteen years now are as long as eighteen years would be then and if a man were but of a daies life it is well if he lasts till Even song and then saies his Compline an hour before the time and we are pleased and call not that death immature if he lives till seventy and yet this age is as short of the old periods before and since the flood as this youtâ—s age for whom you mourn is of the present fulness 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 man for they also are immature unseasonable in respect of the old periods of many generations * And why are we troubled that he had arts and sciences before he died or are we troubled that he does not live to make use of them the first is cause of joy for
is that he was born in Italy 7. He that is proud of his birth is proud of the blessings of others not of himself for if his parents were more eminent in any circumstance then their Neighbours he is to thank God and to rejoice in them but still he may be a Fool or unfortunate or deformed and when himself was born it was indifferent to him whether his Father were a King or a Peasant for he knew not any thing nor chose any thing and most commonly it is true that he that bosts of his Ancestors who were the founders and raisers of a Noble Family doth confesse that he hath in himself a lesse virtue and a lesse honour and therefore that he is degenerated 8. Whatsoever other difference there is between thee and thy Neighbour if it be bad it is thine own but thou hast no reason to boast of thy misery and shame if it be good thou hast received it from God and then thou art more obliged to pay duty and tribute use and principle to him and it were a strange folly for a man to be proud of being more in debt then another 9. Remember what thou wert before thou wert begotten Nothing What wert thou in the first regions of thy dwelling before thy birth Uncleanness What wert thou for many years after Weakness What in all thy life A great sinner What in all thy excellencies A meer debtor to God to thy parents to the earth to all the creatures Apuleiâ—is de Daemon Soâ—cratis But we may if we please use the method of the Platonists who reduce all the causes and arguments for humility which we can take from our selves to these seven heads 1. The spirit of a man is light and troublesome 2. His body is brutish and sickly 3. He is constant in his folly and errour and inconstant in his manners and good purposes 4. His labours are vain intricate and endlesse 5. His fortune is changeable but seldome pleasing never perfect 6. His wisdom comes not till he be ready to die that is till he be past using it 7. His death is certain alwaies ready at the door but never farre off * Upon these or the like meditations if we dwell or frequently retire to them we shall see nothing more reasonable then to be humble and nothing more foolish then to be proud Acts or offices of humility The grace of humility is exercised by these following Rules 1. Think not thy self better for any thing that happens to thee from without For although thou mayest by gifts bestowed upon thee be better then another as one horse is better then another that is of more use to others yet as thou art a man thou hast nothing to commend thee to thy self but that only by which thou art a man that is by what thou choosest and refusest 2. Humility consists not in railing against thy self or wearing mean clothes or going softly and submisly but in a hearty and real evil or mean opinion of thy self Believe thy self an unworthy person heartily as thou believest thy self to be hungry or poor or sick when thou art so 3. Whatsoever evil thou sayest of thy self be content that others should think to be true and if thou callest thy self fool be not angry if another say so of thee For if thou thinkest so truly all men in the world desire other men to be of their opinion and he is an hypocrite that accuses himself before others with an intent not to be believed But he that cals himself intemperate foolish lustful and is angry when his neighbours call him so is both a false and a proud person 4. Love to be concealed Ama nesciâ—i pro nibilo reputari Gerson and little esteemed be content to want praise never being troubled when thou art slighted or undervalued for thou canst not undervalue thy self and if thou thinkest so meanly as there is reason no contempt will seem unreasonable and therefore it will be very tolerable 5. Never be ashamed of thy birth or thy parents or thy trade * Chi del arte sua se vergogna sempre vive con vergogna Ill villan nobilitado non câ—gnosce parentado or thy present imployment for the meanness or poverty of any of them and when there is an occasion to speak of them such an occasion as would invite you to speak of any thing that pleases you omit it not but speak as readily and indifferently of thy meanness as of thy greatness Primislaus the first King of Bohemia kept his countrey-shooes alwaies by him to remember from whence he was raised And Agathocles by the furniture of his Table confessed that from a Potter he was raised to be the King of Sicily 6. Never speak any thing directly tending to thy praise or glory that is with a purpose to be commended and for no other end If other ends be mingled with thy honour as if the glory of God or charity or necessity or any thing of prudence by the end you are not tied to omit your discourse or your designe that you may avoid praise but pursue your end though praise come along in the company Only let not praise be the designe 7. When thou hast said or done any thing for which thou receivest praise or estimation take it indifferently and return it to GOD reflecting upon him as the Giver of the gift or the Blesser of the action or the Aid of the designe and give God thanks for making thee an instrument of his glory or the benefit of others 8 Secure a good name to thy self by living vertuously and humbly but let this good name be nursed abroad and never be brought home to look upon it let others use it for their own advantage let them speak of it if they please but doe not thou at all use it but as an instrument to doe God glory and thy neighbour more advantage Let thy face like Moses shine to others but make no looking glasses for thy self 9 Take no content in praise when it is offered thee but let thy rejoicing in Gods gift be allayed with fear least this good bring thee to evil Use the praise as you use your pleasure in eating and drinking if it comes make it doe drugery let it serve other ends and minister to necessities and to caution lest by pride you lose your just praise which you have deserved or else by being praised unjustly you receive shame into your selfe with God and wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist c. 21 l. 1. 10. Use no stratagems and devices to get praise Some use to enquire into the faults of their own actions or discourses on purpose to hear that it was well done or spoken and without fault others bring the matter into talke or thrust themselves into company and intimate and give occasion to be thought or spoke of These men make a bait to perswade themselves to swallow the hook till by drinking the waters
estate passes wiâ—h all its burden If the Father by perswading his neighbour to doe justice be bound to restore the action is extinguished by the death of the Father because it was only the Fathers sin that bound him which cannot directly binde the son therefore the son is free And this is so in all personal actions unlesse wheâ—e the civil Law interposes and alters the case ¶ These Rules concern the persons that are obliged to make restitution the other circumstances of it are thus described 8. He that by fact or word or signe either fraudulently or violently does hurt to his Neighbours bâ—dy life goods good name friends or soul is bound to make restitution in the several instances according as they are capable to be made In all these instances we must separate intreaty and inticements from deceit or violence If I perswade my Neighbour to commit adultery I still leave him or her in their own power and though I am answerable to God for my sin yet not to my Neighbour For I made her to be willing yet she was willing (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict that is the same at last as I was at first but if I have used fraud and made her to believe a lie (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Non licet suffurare mentem vel Samaritani R. Maimon Can. Eth. upon which confidence she did the act and without it she would not as if I tell a woman her Husband is dead or intended to kill her or is himself an adulterous man or if I use violence that is either force her or threaten her with death or a grievous wound or any thing that takes her from the liberty of her choice I am bound to restitution that is to restore her to a right understanding of things and to a full liberty by taking from her the deceit or the violence 9. An adulterous person is tyed to restitution of the injury so farre as it is reparable and can be made to the wronged person that is to make provision for the children begotten in unlawful embraces that they may doe no injury to the legitimate by receiving a common portion and if the injured person doe account of it he must satisfie him with money for the wrong done to his bed He is not tyed to offer this because it is no proper exchange but he is bound to pay it if it be reasonably demanded for every man hath justice done him when himself is satisfied though by a word or an action or a peny 10. He that hath killed a man is bound to restitution by allowing such a maintenance to the children and neer relatives of the deceased as they have lost by his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Mich. Ephes ad 5 Eth. considering and allowing for all circumstances of the mans age and health and probability of living And thus Hercules is said to have made expiation for the death of Iphitus whom he slew by paying a mulct to his children 11. He that hath really lessened the fame of his neighbor by fraud or violence is bound to restore it by its proper instruments Sic Vivanus resipuit de infâ—sta accusatione apud Cassidor 1. â—1 such as are confession of his fault giving testimony of his innocence or wroth doing him honor or if that will doe it and both parties agree by money which answers all things 12. He that hath wounded his neighbour is tyed to the expences of the Surgeon other incidences and to repair what ever losse he sustaines by his disability to work or trade and the same is in the case of false imprisonment in which cases only the real effect and remaining detriment are to be mended and repaired for the action it self is to be punished or repented of and enters not into the question of restitution But in these and all other cases the injured person is to be restored to that perfect and good condition from which he was removed by my fraud or violence so farre as is possible Thus a ravisher must repair the temporal detriment or injury done to the maid and give her a dowry or marry her if she desire it For this restores her into that capacity of being a good wife which by the injury was lost as far as it can be done 13 He that robbeth his Neighbour of his goods or detains any thing violently or fraudulently is bound not only to restore the principal but all its fruits and emoluments which would have accrued to the right owner during the time of their being detained * By proportion to these rules we may judge of the obligation that lies upon all sorts of injurious persons the sacrilegious the detainers of tythes cheaters of mens inheritances unjust Judges false witnesses and accusers those that doe fraudulently or violently bring men to sin that force men to drink that laugh at and disgrace virtue tâ—at perswade servants to run away or commâ—nd such purposes violent persecutors of religion in any instance and all of the same nature 14. He that hath wronged so many or in that manner as in the way of daily trade that he knows not in what measure he hath done it or who they are must redeem his fault by alms and largesses to the poor according to the value of his wrongful dealing as neere as he can proportion it Better it is to go begging to Heaven then to go to Hell laden with the spoils of rapine and injustice 15. The order of paying the debts of contract or restitution are in some instances set down by the civil Laws of a kingdom in which cases their rule is to be observed In destitution or want of such rules we are 1. to observe the necessity of the Creditor 2. Then the time of the delay and 3. The special obligations of friendship or kindness and according to these in their severall degrees make our restitution if we be not able to doe all that we should but if we be the best rule is to doe it so soon as we can taking our accounts in this as in our humane actions according to prudence and civil or natural conveniences or possibilities only securing these two things 1. That the duty be not wholy omitted and 2. That it be not deferred at all out of covetousness or any other principle that is vitious Remember that the same day in which Zacheus made restitution to all whom he had injured the same day Christ himself pronounced that salvation was come to his house Luke 19.9 * Gratitude 16. But besides the obligation arising from contract or default * there is one of another sort which comes from kindness and the acts of charity and friendship He that does me a favour hath bound me to make him a return of thankfulness The obligation comes not by covenant not by his own expresse intention but by the nature of the thing and is a duty springing up within the spirit of the
upon reason derived from the nature of habits which turn into a second nature and make their actions easie frequent and delightful but it relies upon a reason depending upon the nature constitution of grace whose productions are of the same nature with the pâ—â—ent and increases it self naturally growing from gâ—anes to huge trees from minutes to vast proportions and from moments to Eternity But be sure not to omit your usual prayers without great reason though without sin it may be done because after you have omitted something in a little while you will be past the scruple of that and begin to be tempted to leave out more keep your self up to your usuâ—l forms you may enlarge when you will but doe not contract or lessen them without a 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 gâ—esse at it by proportions for it is certain he shall have a joyfull and prosperous night who hath spent his day â—olily 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 pass It is appointed for all men once to die and after death comes â—udgment 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 See the Gâ—eat Exemplar Part. 3. Disc. 14. of the eaâ—iness of Christian Religion the excellences and sweetnesses that are in religion the peace of conscience the joy of the Holy Ghost the rejoycing in God the simplicity pleasure of virtue the intricacy trouble and businesse of sin the blessings and health and reward of that the cuâ—sâ—s 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 and estate in the whole World For it is a great disposition to the sin 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 â—â—kâ—ome and â—â—sperâ—tâ— â—nd it is better that he had never known the way of godliness then after the knowledge of it that he should fall away The 〈◊〉 noâ— in the world a greater signe that the spirit of Reprobation is beginning upon a man then when he is habitually and constantly or very frequently weary and slights or loaths holy Offices 11. The last remedy that preservs 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 kindnesse or 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 odds but he will quench the Spirit SECT VIII Of Alms. 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 Docters 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 express 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 promptness and nobleness of minde making us to doe offices of curtefie and humanity to all sorts of persons in their need or out of their need 3. Liberality is a disposition of minde opposite to covetousness and consists in the despite and neglect of money upon just occasions and relates to our friends children kindred servants and other relatives 4. But Almes is a relieving the poor and needy The first and the last only 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 Beggers and serves the needs and conveniencies of pâ—rsons and supplies circumstances whereas properly Almes are doles and largesses to the necessitous and calamitous people supplying the necessities of Nature and giving remedies to their miseries Meâ—cy 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 enjoyned 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 evenness and the most miserable person might be reconciled to some sense and participation of felicity Works of mercy or the several kinds of corporal Almes The works 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 thesâ— seven works are usually assigned to Mercy and there are seven kindes of corporal almes reckoned Mat. 25.35 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 * Mat. 25. 2 Sâ—m 2. But many more may be added Such as are 8. To give physick to sick persons 9. To bring cold and starved people to warmâ—h and to the fire for sometimes clothing will not doe it or this may be done when we cannot doe the other 10. To lead the blinde in right waies 11. To lend money 12. To forgive debts 13. To remit forfeitures 14. To mend high-wayes and bridges 15. To reduce or guide wandring travellers 16. To ease thâ—â—r labors by
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 〈◊〉 from shadows 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 conform every faculty of your soul 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 fear his threatnings and marry his loves and hatreds and contract all friendships for then you do every day communicate especially when Christ thus dwels in you and you in Christ growing up towards a perfect man in Christ Jesus 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 sweetness 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 affairs 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 cross 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 maner 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 strengthned in her hope enlarged in her bowels with an increasing charity there all the members of Christ are joyned 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 immortall nature 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 sickness and competent support and maintenance and peace and deliverance from our enemies and content and patience and joy and sanctified riches or a cheerfull poverty 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 those 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 commuÌ„icate 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 unactiveness 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 of secular imployments must come only they must leave their secular thoughts and affections behind them L'Evesque de Geneve introd a la vie dâ—vote 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 gâ—ow in grace The strong must come lest they become weak and the weak that they may become strong The sick must come to be cured the healthfull to be preserved They that have leisure must come because they have no excuse They that have no leisure must come â—ither that by so excellent religion they may sanctifie their business 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 thee more worthily and they that have a less degree of reverence must come often to have it heightned that as those Creatures that live amongst the snowes of the Mountains turn 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 severall 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
ever in the unity of the holy Catholick Church and in the integrity of the Christian faith and in the love of God and of our neighbours and in hope of life Eternal Amen 2. For the whole Catholick Church O holy Jesus King of the Saints and Prince of the Catholick Church preserve thy spouse whom thou hast purchased with thy right hand and redeemed and cleansed with thy blood the whole Catholick Church from one end of the Earth to the other she is founded upon a rock but planted in the sea O preserve her safe from schisme heresie and sacrilege Unite all her members with the bands of Faith Hope and Charity and an externall communion when it shall seem good in thine eyes let the daily sacrifice of prayer and Sacramental thanksgiving never cease but be for ever presented to thee and for ever united to the intercession of her dearest Lord and for ever prevaile for the obtaining for every of its membres grace and blessing pardon and salvation Amen 3. For all Christian Kings Princes and Governours O King of Kings and Prince of all the Rulers of the Earth give thy grace and Spirit to all Christian Princes the spirit of wisdom and counsell the spirit of government and godly fear Grant unto them to live in peace and honour that their people may love and fear them and they may love and fear God speak good unto their hearts concerning the Church that they may be nursing Fathers to it Fathers of the Fatherless Judges and Avengers of the cause of Widowes that they may be compassionate to the wants of the poor and the groans of the oppressed that they may not vex or kill the Lords people with unjust or ambitious wars but may feed the flock of God and may inquire after and do all things which may promote peace publick honesty and holy religion so administring things present that they may not fail of the everlasting glories of the world to come where all thy faithfull people shall reign Kings for ever Amen 4. For all the orders of them that minister about H. things O thou great Shepherd and Bishop of our souls Holy and Eternall Jesus give unto thy servants the Ministers of the Mysteries of Christian religion the Spirit of prudence sanctity faith and charity confidence and zeal diligence watchfulnes that they may declare thy will unto the people faithfully dispense thy Sacraments rightly and intercede with thee graciously acceptably for thy servants Grant O Lord that by a holy life and a true belief by well doing and patient suffering when thou shalt call them to it they may glorifie thee the great lover of souls and after a plentifull conversion of sinners from the errour of their wayes they may shine like the stars in glory Amen Give unto thy servants the Bishops a discerning Spirit that they may lay hands suddenly on no man but may depute such persons to the Ministeries of religion who may adorn the Gospel of God and whose lips may preserve knowledge and such who by their good preaching and holy living may advance the service of the Lord Jesus Amen 5. For our neerest relatives as Husband Wife Children Family c. O God of infinite mercy let thy loving mercy and compassion descend upon the head of thy servants my wife or husband children and family be pleased to give them health of body and of spirit a competent portion of temporals so as may with comfort support them in their journey to Heaven preserve them from all evill and sad accidents defend them in all assaults of their enemies direct their persons and their actions sanctifie their hearts and words and purposes that we all may by the bands of obedience and charity be united to our Lord Jesus and alwayes feeling thee our mercifull and gracious Father may become a holy family discharging our whole duty in all our relations that we in this life being thy children by adoption and grace may be admitted into thy holy family hereafter for ever to sing praises to thee in the Church of the first-born in the family of thy redeemed ones Amen 6. For our Parents our Kindred in the flesh our Friends and Benefactors O God merciful and gracious who hast made my Parents my friends and my Benefactors ministers of thy mercy instruments of providence to thy servant I humbly beg a blessing to descend upon the heads of name the persons or the relations Depute thy holy Angels to guard their persons thy holy spirit to guide their souls thy providence to minister to their necessities and let thy grace and mercy preserve them from the bitter pains of eternal death and bring them to everlasting life through Jesus Christ. Amen 7. For all that lye under the rod of war famine pestilence to be said in the time of plague or war c. O Lord God almighty thou art our Father we are thy children thou art our Redeemer we thy people purchased with the price of thy most precious blood be pleased to moderate thy anger towards thy servants let not thy whole displeasure arise lest we be consumed and brought to nothing Let health and peace be within our dwellings let righteousness and holiness dwell for ever in our hearts and be express'd in all our actions and the light of thy countenance be upon us in all sufferings that we may delight in the service and in the mercies of God for ever Amen O gracious Father and mercifull God if it be thy will say unto the destroying Angel it is enough and though we are not better then our brethren who are smitten with the rod of God but much worse yet may it please thee even because thou art good and because we are timerous and sinfull not yet fitted for our appearance to set thy mark upon our foreheads that thy Angel the Minister of thy justice may pass over us hurt us not let thy hand cover thy servants and hide us in the clefts of the rock in the wounds of the holy Jesus from the present anger that is gone out against us that though we walk thorough the valley of the shadow of death we may fear no evill and suffer none and those whom thou hast smitten with thy rod support with thy staff and visit them with thy mercies and salvation through Jesus Christ. Amen 8. For all women with childe and for unborn children O Lord God who art the Father of them that trust in thee and shewest mercy to a thousand generations of them that fear thee have mercy upon all women great with childe * be pleased to give them a joyfull and a safe deliverance and let thy grace preserve the fruit of their wombs and conduct them to the holy Sacrament of Baptisme that they being regenerated by thy spirit and adopted into thy family and the portion and duty of Sons may live to the glory of God to the comfort of their parents and friends to the edification of
for me and my direct act and by my intention is against the rule of equity of justice and of charity Si tuo culpa datum est damnum jure super bis satis facere te oportet I doe not that to others which I would have done to my self for I grow rich upon the ruines of his fortune Upon this ground it is a determined rule in Divinity Our sin can never be pardoned till we have restored what we unjustly took or wrongfully detain restored it I mean actually or in purpose and desire which we must really perform when we can and this doctrine besides its evident and apparent reasonableness is derived from the expresse words of Scripture reckoning Restitution to be a part of Repentance necessary in order to the remission of our sins If the wicked restore the pledge give again that he had robbed c. he shall surely live he shall not die Ezek 33.15 The practise of this part of justice is to be directed by the following Rules Rules of making Restitution 1. Whosoever is an effective real cause of doing his Neighbour wrong by what instrument soever he does it whether by commanding or incouraging it by counselling or commending (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ—tilas apud Procop. Goth. 3. Qui laudat servum fugitivuÌ„ tenetur Non â—n oportet laudando augeri maluÌ„ Ulpian in lib. 1. cap. de servo corrupto it by acting it or not (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicer Choniat in Michael Comnen Sic Syri ab Amphycti onibus judicio damnari quia per aticaÌ„ non pâ—ehibuerunt 〈◊〉 porâ—rant hindring it when he might and ought by conceeling it or receiving it is bound to make restitution to his Neighbour if without him the injury had not been done but by him or his assistance it was For by the same reason that every one of these is guilty of the sin and is cause of the injury by the same they are bound to make reparation because by him his Neighbour is made worse and therefore is to be put into that state from whence he was forced And suppose that thou hast perswaded an injury to be done to thy Neighbour which others would have perswaded if thou hast not yet thou art still obliged because thou really didst cause the injury just as they had been obliged if they had done it and thou art not at all the lesse bound by having persons as ill inclined as thou wert 2. He that commanded the injury to be done is first bound then he that did it and after these they also are obliged who did so assist as without them the thing would not have been done If satisfaction be made by any of the former the latter is tyed to repentance but no restitution But if the injured person be not righted every one of them is wholly guilty of the injustice and therefore bound to restitution singly and intirely 3. Whosoever intends a little injury to his Neighbour and acts it and by it a greater evil accidentally comes he is obliged to make an intire reparation of all the injury Etiamsi partent damni dare noluisti in totuÌ„ quasi pâ—udens dedeas tenendus es Ex totâ—â— niluisse debet qui imprudentia dâ—fâ—nditur Senec. Controv. of that which he intended and of that which he intended not but yet acted by his own instrument going further then he at first purposed it He that set fire on a plane Tree to spite his Neighbour and the plane Tree set fire upon his Neighbours House is bound to pay for all the losse because it did all arise from his own ill intention It is like murder committed by a drunken person involuntary in some of the effect but voluntary in the other parts of it and in all the cause Involuntaâ—iuÌ„ o tum ex voluntario censetur provoluntario and therefore the guilty person is answerable for all of it And when Ariarathes the Cappadocian King had but in wantonness stopped the mouth of the river Melanus although he intended no evil yet Euphrates being swelled by that means and bearing away some of the strand of Cappadocia Strato did great spoil to the Phrygians and Galathians and therefore by the Roman Senate was condemned in three hundered talents towards reparation of the damage Much rather therefore when the lesser part of the evil was directly intended 4. He that hinders a charitable person from giving alms to a poor man is tyed to restitution if he hindred him by fraud or violence Because it was a right which the poor man had when the good man had designed and resolved it and the fraud or violence hinders the effect but not the purpose and therefore he who used the deceit or the force is injuâ—ious and did damage to the poor man But if the alms were hindred only by intreaty the hinderer is not tyed to restitution because intreaty took not liberty away from the giver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. l. 5. c. 4. but left him still Master of his own act and he had power to alter his purpose and so long there was no injustice done The same is the case of a Testator giving a legacy either by kindness or by promise and common right He that hinders the charitable Legacy by fraud or violence or the due Legacy by intreaty is equally obliged to restitution The reason of the latter part of this case is because he that intreats or perswades to a sin is as guilty as he that acts it and if without his perswasion the sin and the injury would not be acted he is in his kinde the intire cause and therefore obliged to repair the injury as much as the person that does the wrong immediately 5. He that refuses to doe any part of his duty to which he is otherwise obliged without a bribe is bound to restore that money bcause he tooke it in his Neighbours wrong and not as a salary for his labour or a reward of his wisdome for his stipend hath paid all that or he hath obliged himselfe to doe it by his voluntary undertaking 6. He that takes any thing from his Neighbour which was justly forfeited but yet takes it not as a Minister of justice but to satisfie his own revenge or avarice is tied to repentance but not to restitution For my Neighbour is not the worse for my act for thither the Law and his own demerits bore him but because I took the forfeiture indirectly I am answerable to God for my unhandsome unjust or uncharitable circumstances Thus Philip of Macedon was reproved by Aristides for destroying the Phocenses because although they deserved it yet he did it not in prosecution of the Law of Nations but to enlarge his own dominions 7. The Heir of an obliged person is not bound to make restitution if the obligation passâ—d only by a personal act but if it passed from his person to his estate then the