fallen upon me * behold thou hast made my dayes as it were a span long and mine age is even as nothing in respect of thee and verily every man living is altogether vanity * When thou with rebukes doest chasten man for sin thou makest his beauty to consume away like a moth fretting a garment every man therefore is but vanity And now Lord what is my hope truly my hope is even in thee * Hear my prayer O Lord and with thine ears consider my calling hold not thy peace at my tears * Take this plague away from me I am consumed by the means of thy heavy hand * I am a stranger with thee and a sojourner as all my fathers were * O spare me a little that I may recover my strength before I go hence and be no more seen * My soul cleaveth unto the dust O quicken me according to thy word * And when the snares of death compass me round about let not the pains of hell take hold upon me An Act of Faith concerning resurrection and the day of judgment to be said by sick persons or meditated I Know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold though my reins be consumed within me Job 19. God shall come and shall not keep silence there shall go before him a consuming fire and a mighty tempest shall be stirred up round about him he shall call the heaven from above and the earth that he may judge his people * O blessed Jesu thou art my judge and thou art my Advocate have mercy upon me in the houre of my death and in the day of judgment See John 5.28 and 1 Thessal 4.15 Short Prayers to be said by sick persons O Holy Jesus thou art a mercifull High-Priest and touched with the sense of our infirmities thou knowest the sharpness of my sickness and the weakness of my person The clouds are gathered about me and thou hast covered me with thy storm My understanding hath not such apprehension of things as formerly Lord let thy mercy support me thy spirit guide me and lead me through the valley of this death safely that I may pass it patiently holily with perfect resignation and let me rejoyce in the Lord in the hopes of pardon in the expectation of glory in the sense of thy mercies in the refreshments of thy spirit in a victory over all temptations Thou hast promised to be with us in tribulation Lord my soul is troubled and my body is weak and my hope is in thee and my enemies are busie and mighty now make good thy holy promise Now O holy Jesus now let thy hand of grace be upon me restrain my ghostly enemies and give me all sorts of spirituall assistances Lord remember thy servant in the day when thou bindest up thy Jewels O take from me all tediousness of Spirit all impatience and unquietness let me possesse my soul in patience and resign my soul and body into thy hands as into the hands of a faithfull Creator and a blessed Redeemer O holy Jesuâ— thou didst dye for us by thy sad pungent and intollerable pains which thou enduredst for me have pity on me and ease my pain or increase my patience Lay on me no more then thou shalt enable me to bear I have deserv'd it all and more and infinitely more Lord I am weak and ignorant timerous and inconstant and I fear lest something should happen that may discompose the state of my soul that may displease thee Do what thou wilt with me so thou doest but preserve me in thy fear and favour Thou knowest that it is my great fear but let thy spirit secure that nothing may be able to separate me from the love of God in Jesus Christ â—hen smite me here that thou mayest spare me for ever and yet O Lord smite me friendly for thou knowest my infirmities Into thy hands I commend my spirit for thou hast redeemed me O Lord thou God of truth * Come holy Spirit help me in this conflict Come Lord Jesus come quickly Let the Sick man often meditate upon these following promises and gracious words of God My help â—â—meth of the Lord who preserveth them that are true of heart Psal 7.11 And all they that know thy Name will put their trust in thee for thou Lord hast never failed them that seek thee Psal. 9.10 O how plentifull is thy goodness which thou hast laid up for them that fear thee and that thou hast prepared for them that put their trust in thee even before the sons of men Psal. 31. Behold the eye of the Lord is upon them that feare him and upon them that put their trust in his mercy to deliver their souls from death Psal. 33. The Lord is nigh unto them that are of a contrite heart and will save such as are of an humble spirit Psal. 34.17 Thou Lord shalt save both man and beast how excellent is thy mercy O God! and the children of men shall put their trust under the shadow of thy wings Psal. 36.7 They shall be satisfied with the plenteousness of thy house and thou shalt give them to drink of thy pleasures as out of the rivers v. 8. For with thee is the well of life and in thy light we shall see light v. 9. Commit thy way unto the Lord and put thy trust in him and he shall bring it to passe Ps. 37.5 But the salvation of the righteous cometh of the Lord who is also their strength in the time of trouble v. 40 So that a man shall say verily there is a reward for the righteous doubtless there is a God that judgeth the earth Psal. 58.10 Blessed is the man whom thou choosest and receivest unto thee he shall dwell in thy court and shall be satisfied with the pleasures of thy house even of thy holy temple Psal. 65.4 They that sow in tears shall reap in joy Psaâ— 126.6 It is written I will never leave thee nor forsake thee Heb. 13.5 The Prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven Jam. 5.15 Come and let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will bind us up Hos. 6.1 If we sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 John 2.2 If we confess our sins he is faithfull and righteous to forgive us our sins and to cleanse us from all unrighteousness 1 John 1.9 He that forgives shall be forgiven Luke 6.37 And this is the confidence that we have in him that if we ask any thing according to his will he heareth us 1 John 5.14 And ye know that he was manifested to take away
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 Prov 23.33 and thy heart shall utter perverse things as if the drunkard were only desire and then impatient 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 Insanioe comes est iâ—aâ—â—ontâ—leâ—nelis ebâ—iuas Plutarch Coâ—pus onustum Hesteâ—â—is viâ—â—s animum queque praegâ—avat Hâ—â—at Ebrieâ—as est vâ—luntaâ—ia insania Senec. 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 drunkenness 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 Ephes. â— 18. And therefore aint Paul makes them exclusive of each other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Be not drunk with wine wherein is excesse but be filled with the Spirit And since Josephs â—up was put into Benâ—amins sack no man had a divining goblet 6. It opens all the Sanctuaries of Nature and discovers the nakednsse of the soul all its weaknesses and follies it multiplies sins and discovers them Prov 31 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phâ—iem it makes a man uncapable of being a private friend or a publick Counsâ—ller 7. it taketh a mans soul into slavery and imprisonment more than any vice whatsoever because it disaâ—mes a man of all his reason and his wisdom whereby he might be cared and therefore commonly grows it upon him with age a drunkard being still more a fool and lesse a man I need not adde any sad examples since all story and all ages have too many of them Amnon was slaine by hih brother Absalom when he was warm and high with wine Simon the High Priest and two of his sons were slain by their brother at a drunken feast Holofernes was drunk when Judith slew him Alexadiâ—â— inâ—emperatia â—â—bendi ille Herculanus ac fatalis seybus perdedit and all the great things that Daniel spake of Alexander were drowned with a surfeit of one nights intemperance and the drunkenness of Noah and Lot are upon record to eternal ages that in those early instances and righteous persons and lesse criminal drunkenness then is that of Christians in this period of the world God might show that very great evils are prepared to punish this vice no lesse then shame and slavery and incest the first upon Noah the second upon one of his sons and the third in the person of Lot Signes of drunkennesse But if it be enquired concerning the periods and distinct significations of this crime and when a man is said to be drunk To this I answer That drunkennesse is in the same mannner to be judged as sickness As every ilnesse or violence done to health in every part of its continuance is a part or degree of sicknesse so is every going off from our natural and common temper and our usual severity of behaviour a degree of drunkenness He is not only drunk that can drink no more for few are so but he hath sinned in a degree of drunkennese who hath done any thing towards it beyond his proper measure But its parts and periods are usually thus reckoned 1. Apish gestures 2. Much talking 3. Immoderate laughing 4. Dulness of sense 5. Scurrility that is wanton or jeering or abusive language 6. An uselesse understanding 7. Stupid sleep 8. Epilepsies or fallings and reelings and beastly vomitings The least of these even when the tongue begins to be untied is a degree of drunkenness But that we may avoid the sin of intemperance in meats and drinks besides the former rules of measures these councels also may be useful Rules for obtaining Temperance 1. Be not often present at feasts nor at all in dissolute company when it may be avoided for variety of pleasing objects steals away the heart of man and company is either violent or enticing and we are weak or complying or perhaps desirous enough to be abused But if you be unavoidably or indiscreetly ingaged let not mistaken civility or good nature engage thee either to the temptation of staying if thou understandest thy weakness or the sin of drinking inordinately 2. Be severe in your iudgment concerning your proportions and let no occasion make you enlarge farre beyond your ordinary For a man is surprised by parts and while he thinks one glasse more will not make him drunk that one glasse hath disabled him from well discerning his present condition and neighbour danger While men think themselves wise they become fools they think they shall tast the aconite and not die or crown their heads with juice of poppie and not be drowsie and if they drink off the whole vintage still they think they can swallow another goblet Seneca p. 33. chi 〈…〉 maia puo â—â—â—â—che 〈…〉 But remember this when ever you begin to consider whether you may safely take one draught more it is then high time to give over let that be accounted a signe late enough to breake off for every reason to doubt is a sufficient reason to part the company 3. Come not to table but when thy need invites thee and if thou beest in health leave something of thy appetite unfilled something of thy natural heat unimployed that it may secure thy digestion and serve other needs of nature or the spirit 4. Propound to thy self if thou beest in a capacity a constant rule of living of eating and drinking which though it may not be fit to observe scrupulously lest it become a snare to thy conscience or indanger thy health upon every accidental violence yet let not thy rule be broken often nor much but upon great necessity and in small degrees Nil interest fuxeas sceleri â—u illud facias 〈◊〉 Senec 5. Never urge any man to eat or drink beyond his own limits and his own desires He that does otherwise is drunk with his brothers surfeit and reels and falls with his intemperance that is the sin of drunkeness is upon both their scores they both lie wallowing in the
Ancients sunâ—sta pecunia Templo Noâ— duÌ„ habitas nullaâ—â—â—mmoâ—uÌ„ creximas aras Vt â—â—litur pax atque fides that they who made Gods of gold and silver of hope and fear peace and fortune Garlick and Onions Beasts and Serpents and a quartan ague yet never deified money meaning that however wealth was admired by common or abused understandings yet from riches that is from that proportion of good things which is beyond the necessities of Nature Hâ—rat od 31. lib. 1. no moment could be added to a mans real content or happiness Coâ—n from Sardinia herds of Calabrian cattel meadows through which pleasant Liris glides silks from Tyrus and golden Chalices to drown my health in are nothing but instruments of vanity or sin and suppose a disease in the soul of him that longs for them or admires them Chap. 4. Sâ— 1. 8 â—itle of Covetoâ—â—ness And this I have otherwhere represented more largely to which I here add that riches have very great dangers to their souls not only who covet them but to all that have them For if a great personage undertakes an action passionately and upon great interest let him manage it indiscreetly let the whole designe be unjust let it be acted with all the malice and impotency in the World he shall have enough to flatter him but not enough to reprove him He had need be a bold man that shall tell his Patron he is going to Hell and that Prince had need be a good man that shall suffer such a Monitor And though it be a strange kinde of civility and an evil dutifulness in Friends and Relatives to suffer him to perish without reproof or medicine rather then to seem unmannerly to a great sinner yet it is noâ—e of their least infelicities that their wealth and greatness shall put them into sinne and yet put them past reproof I need not instance in the habitual intemperance of rich Tables nor the evil accidents and effects of fulness pride and lust wantonness and softness of disposition huge talking and an imperious spirit despite of Religion and contempt of poor persons At the best Iam. â— 5 6 7. it is a great temptation for a man to have in his power whatsoever he can have him in his sensual desires and therefore riches is a blessing like to a present made of a whole Vintage to a Man in a Hectick Feaver he will be much tempted to drink of it and if he does he is inflamed and may chance to die with the kindness Now besides what hath been already noted in the state of poverty there is nothing to be accounted for but the fear of wanting necessaries of which if a man could be secured that he might live free from care all the other parts of it might be reckoned amongst the advantages of wise and sober persons rather then objections against that state of fortune But concerning this I consider that there must needs be great security to all Christians since Christ not only made expresse promises that we should have sufficient for this life but also took great pains and used many arguments to create confidence in us and such they were which by their own strength were sufficient though you abate the authority of the Speaker The Son of God told us his Father takes care of us He that knew all his Fathers counsels and his whole kindness towards mankinde told us so How great is the truth how certain how necessary which Christ himself proved by arguments The excellent words and most comfortable sentences which are our Bills of Exchange upon the credit of which we lay our cares down and receive provisions for our need Mat. 6 â—5 are these Take no thought for your life what ye shall eat or what ye â—â—all drink nor yet for your body what ye shall put on Is not the life more then meat and the body then raiment Behold the fowls of the ayre for they sow not neither doe they reap nor gather into barns yet your heavenly Father feedeth them Are ye not much better then they Which of you by taking thought can adde one cubit to his stature And why take ye thought for raiment Consider the Lillies of the field how they grow They toil not neither doe they spin and yet I say unto you that even Solomon in all his glory was not arayed like one of these Therefore if God so clothe the grasse of the field which to day is and to morrow is caâ—â— into the oven shall he not much more clothe you O ye of little faith Therefore take no thought saying what shall we eat or what shall we drink â—â— wherewith all shall we be clothed for after all these things doe the gentiles seek For your heavenly Father knoweth that ye have need of all these things But seek ye first the kingdom of God and his righteousness and all these things shall be added unto you Take therefore no thought for the morrow for the mâ—rrow shall take though for the things â—f it self sufficient to the day is the evil thereof The same discourse is repeated by Saint Luke â—uke 12.22 to ver 31. and accordingly our duty is urged and our confidence abetted by the Disciples of our Lord in divers places of holy Scripture So Saint Paul â—â—il 4.6 Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your request be made known unto God And again â— Tim 6.17 Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living GOD who giveth us â—ichly all things to enjoy And yet again Let your conversation be without covetousness and be content with such things as ye have for he hath said I will never leave thee nor forsake thee So that we may boldly say The Lord is my helper And all this is by S. Peter summed up in our duty thus Cast all your care upon him for he careth for you Which words he seems to have borrowed out of the 55 Psalm verse 23. where David saith the same thing almost in the same words To which I only adde the observation made by him and the argument of experience I have been young and now am old and yet saw I never the righteous forsaken nor his seed begging their bread And now after all this a fearless confidence in God and concerning a provision of necessaries is so reasonable that it is become a duty and he is scarce a Christian whose faith is so little as to be jealous in God and suspicious concerning meat and clothes that man hath nothing in him of the nobleness or confidence of Charity Does not God provide for all the birds and beasts and fishes Doe not the sparrows flie from their bush and every morning finde meat where they laid it not Doe not the young ravens call to God and he feeds them and were it reasonable that the sons
Word of God that we know of by any certain instrument The good books and spiritual discourses the sermons or homilies written or spoken by men are but the Word of men or rather explications of and exhortations according to the Word of God but of themselves they are not the Word of God In a sermon the Text only is in a proper sense to be called Gods Word and yet good Sermons are of great use and convenience for the advantages of Religion He that preaches an hour together against drunkenness with the tongue of men or Angels hath spoke no other word of God but this Be not drunk with wine wherein there is excesse and he that writes that Sermon in a book and publishes that book hath preached to all that read it a louder Sermon then could be spoken in a Church This I say to this purpose that we may separate truth from error popular opinions from substantial Truths For God preaches to us in the Scripture and by his secret assistances and spiritual thoughts and holy motions Good men preach to us when they by popular arguments and humane arts and complyances expound and presse any of those doctrines which God hath preached unto us in his holy Word But 1. The Holy Ghost is certainly the best Preacher in the world and the worst of Scripture the best Sermons 2. All the doctrine of salvation is plainly set down there that the most unlearned person by hearing it read may understand all his duty What can be plainer spoken then this Thou shalt not kill Be not drunk with wine Husbands love your Wives Whatsoever ye would that men should doe to you doe ye so to them The wit of man cannot more plainly tell us our duty or more fully then the Holy Ghost hath done already 3. Good Sermons and good books are of excellent use but yet they can serve no other end but that we practise the plaine doctrines of Scripture 4. What Abraham in the parable said concerning the brethren of the rich man is here very proper They have Moses and the Prophets Luk. 16 29 31. let them hear them But if they refuse to hear these neither will they believe though one should arise from the dead to preach unto them 5. Reading the holy Scriptures is a duty expresly * Deut. 31.13 Luke 24 45. Mat 22.29 Acts 15.21 Rev 1.3 2 Tim. 3.16 commanded us and is called in Scripture Preaching all other preaching is the effect of humane skill and industry and although of great benefit yet it is but an Ecclesiastical ordinance the Law of God concerning Preaching being expressed in the matter of reading the Scriptures and hearing that Word of God which is and as it is there described But this duty is reduced to practise in the following Rules Rules for Hearing or Reading the Word of God 1. Set apart some portion of thy time according to the opportunities of thy calling and necessary imployment for the reading of holy Scripture and if it be possible every day read or hear some of it read you are sure that book teaches all truth commands all holiness and promises all happiness 2. When it is in your power to choose accustome your self to such portions which are most plaine and certain duty and which contain the story of the Life and Death of our blessed Saviour Read the Gospels the Psalms of David and especially those portions of Scripture which by the wisdome of the Church are appointed to be publickly read upon Sundaies and holy-daies viz the Epistles and Gospels in the choice of any other portions you may advise with a Spiritual Guide that you may spend your time with most profit 3. Fail not diligently to attend to the reading of the holy Scriptures upon those daies wherein it is most publickly and solemnly read in Churches for at such times besides the learning our duty we obtaine a blessing along with it it becoming to us upon those daies a part of solemn Divine worship 4. When the Word of God is read or preached to you be sure you be of a ready heart and minde free from worldly cares and thoughts diligent to hear carefull to mark studious to remember and desirous to practise all that is commanded and to live according to it Doe not hear for any other end but to become better in your life and to be instructed in every good work and to increase in the love and service of God 5. Beg of God by prayer that he would give you the spirit of obedience and profit and that he would by his Spirit write the Word in your heart and that you describe it in your life To which purpose serve your self of some affectionate ejaculations to that purpose before and after this duty Concerning spiritual books and ordinary Sermons take in these advices also 6. Let not a prejudice to any mans person hinder thee from receiving good by his doctrine if it be according to godliness but if occasion offer it or espcially if duty present it to thee that is if it be preached in that assembly where thou art bound to be present accept the word preached as a message from God and the Minister as his Angel in that ministration 7. Consider and remark the doctrine that is represented to thee in any discourse and if the Preacher adds any accidental advantages any thing to comply with thy weaknesse or to put thy spirit into action or holy resolution remember it and make use of it but if the Preacher be a weak person yet the Text is the doctrine thou art to remember that containes all thy duty it is worth thy attendance to hear that spoken often and renewed upon thy thoughts and though thou beest a learned man yet the same thing which thou knowest already if spoken by another may be made active by that application I can better be comforted by my own considerations if another hand applies them then if I doe it my self because the word of God does not work as a natural agent but as a Divine instrument it does not prevail by the force of deduction and artificial discoursings only but chiefly by way of blessing in the ordinance and in the ministery of an appointed person At least obey the publick order and reverence the constitution and give good example of humility charity and obedience 8. When scriptures are read you are only to enquire with diligence and modesty into the meaning of the Spirit but if Homilies or Sermons be made upon the words of Scripture you are to consider whether all that be spoken be conformable to the Scriptures For although you may practise for humane reasons and humane arguments ministred from the Preachers art yet you must practise nothing but the command of God nothing but the Doctrine of Scripture that is the Text. 9. Use the advice of some spiritual or other prudent man for the choice of such spiritual books which may be of use and benefit for the
edification of thy spirit in the waies 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 doe 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 totall fast from all things during the solemnity unlesse a probable necessity intervene Thus the Jews eat nothing upon the Sabbath-daies till their great offices were performed that is about the sixth hour and S. Peter used it as an argument that the Apostles in Pentecost 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 till 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 lawfull 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 daies of publick humiliation which are designed to be spent wholly in Devotion and for the averting Gods judgments 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 flesh 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 virtue and efficacy such as are removing for the time all worldly care and secular businesses and therefore our blessed Saviour enfolds these parts within the same caution Take heed lest your hearts be overcharged with surfeiting and drunkenness and the cares of this world and that day overtake you unawares To which add alms Jeâ—unium sine eleemâ—syna lampas sine oleo S. August 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 feverity beyond the solemn daies and keep our anger against our sin as we are to keep our sorrow that is alwaies in a readiness and often to be called upon then to refuse a pleasant morsel to abstain from the bread of our desires and only to take wholsome and lesse pleasing nourishment vexing our appetite by the refusing a lawful satisfaction since in its petulancy and luxury it preyed upon an unlawfull 5. Fasting designed for repentance must be ever joyned with an extreme 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 haue a silence in his kitchin and musick in his chamber judge the stomack and feast the other senses 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 only if he have sinned in soâ—tness and in his touch he may choose to lie 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 rejoice or be with any study or purpose feasted and entertained softly This rule is intended to relate to the solemn daies 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 sprincle some single instances and acts of self-condemning or punishing as to refuse a pleasant morsel or a delicious draught with a tacit 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 and bold freedom with great prudence so he does it 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 softness effeminacy and undecency 7. When fasting is an act of mortification that is is intended to subdue a bodily lust as the spirit of fornication or the fondness of strong and impatient appetites it must not be a sudden sharp and violent fast but a state of fasting a dyet of fasting a daily lessening our portion of meat and drink and a choosing such a course dyet which may make the least preparation for the lusts of the body He that fasts three daies without food Digiuna assat chi mal mangia will weaken other parts more then the ministers of fornication and when the meals return as usually they also will be served assoon as any In the mean time they will be supplied and made active by the accidental heat that comes with such violent fastings for this is a kind of aerial Devil the Prince that rules in the air is the Devil of fornication and he
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
Heaven to thy Father by thy never ceasing intercession and which this day hath been exhibited on thy holy Table Sacramentally obtain mercy and peace faith and charity safety and establishment to thy holy Church which thou hast founded upon a Rock the Rock of a holy Faith and let not the gates of Hell prevail against her nor the enemy of mankinde take any soul out of thy hand whom thou hast purchased with thy blood and sanctified by thy Spirit Preserve all thy people from Heresie and division of spirit from scandal and the spirit of delusion from sacriledge and hurtfull persecutions Thou O blessed Jesus didst die for us keep me for ever in holy living from sin and sinfull shame in the communion of thy Church and thy Church in safety and grace in truth and peace unto thy second coming Amen Dearest Jesu since thou art pleased to enter into me O be jealous of thy house and the place where thine honour dwelleth suffer no unclean spirit or unholy thought to come near thy dwelling lest it defile the ground where thy holy feet have trod O teach me so to walk that I may never disrepute the honour of my Religion nor stain the holy Robe which thou hast now put upon my soul nor break my holy Vows which I have made and thou hast sealed nor lose my right of inheritance my privilege of being coheir with Jesus into the hope of which I have now further entred but be thou pleased to love me with the love of a Father and a Brother and a husband and a Lord and make me to serve thee in the communion of Saints in receiving the Sacrament in the practise of all holy vertues in the imitation of thy life and conformity to thy sufferings that I having now put on the Lord Jesus may marry his love and his enmities may desire his glory may obey his laws and be united to his Spirit and in the day of the LORD I may be found having on the Wedding Garment and bearing in my body and soul the marks of the LORD JESUS that I may enter into the joy of my LORD and partake of his glories for ever and ever Amen Ejaculations to be used any time that day after the solemnity is ended LOrd if I had lived innocently I could not have deserved to receive the crums that fall from thy Table How great is thy mercy who hast feasted me with the Bread of Virgins with the Wine of Angels with Manna from Heaven O when shall I pass from this dark glass from this veil of Sacraments to the vision of thy eternal clarity from eating thy body to beholding thy face in thy eternal Kingdom Let not my sins crucifie the Lord of life again Let it never be said concerning me the hand of him that betrayeth me is with me on the Table O that I might love thee as well as ever any creature lov'd thee Let me think nothing but thee desire nothing but thee enjoy nothing but thee O Jesus be a Jesus unto me Thou art all things unto me Let nothing ever please me but what savors of thee and thy miraculous sweetness Blessed be the mercies of our Lord who of God is made unto me Wisdom and Righteousness and Sanctification and Redemption He that glorieth let him glory in the Lord. Amen THE END A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivie-lane London A Parahphrase and Annotations upon all the Books of the New Testament by Henry Hammond D. D. in sol The Practical Catechisme with all other English Treatises of Henry Hammond D. D. in two volumes in 4 o. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adstruuntur contra santentiam D. Blondelli aliorum Authore Henrico Hammond in 4 o. A Letter of Resolution of six Quaeries in 12 o. Of Schisme A Defence of the Church of England against the Exceptions of the Romanists in 12 o. Of Fundamentals in a notion referring to Practise by H. Hammond D. D. in 12 o The names of several Treatises and Sermons written by Jer. Taylor D. D. viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundayes of the Year together with a Discourse of the Divine Institution Necessity Sacredness and Separation of the Office Ministerial in sol 2. Episcopacy asserted in 4 o. 3. The History of the Life and death of the Ever-blessed Jesus Christ 2 d Edit in sol 4 The Lib. of Prophesying in 4 o. 5. An Apology for authorized and Set-forms of Liturgie in 4 o. 6. A Discourse of Baptisme its institution and efficacy upon all Believers in 4 o. 7. The Rule and Exercises of holy living in 12 o 8. The Rule and Exercises of holy dying in 12 o. 9. A Short Catechisme for institution of young persons in the Christian Religion in 12 o. 9 The Real Presence and Spirituall of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8 o. Certamen Râ—ligioâ—â—re or a Conference between the late King of England and the are Lord Marquis of Worcester concerning Religion at Ragland Castle Together with a Vindication of the Protestant Cause by Chr. Cartwright in 4 o. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12 o. Boareâ—gâ—s and Barnabas or Judgment and Mercy for wounded and afflicted souls in several Seliloquies by Francis Quarles in 12 o. The life of Faith in dead Tires by Chr. Hudson in 12 o. Motives for Prayer upon the seven dayes of the Week by Sir Richard Baker Knight in 12 o. The Guide unto True Blessedness or a Body of the Doctrine of the Scriptures directing man to the saving knowledge of God by Sam. Crook in 12 o. Six excellent Sermons upon several occasions preached by Edward Willan Vicar of Heane in 4 o. The Dipper dipt or the Anabaptists duck'd and plung'd over head and ears by Daniel Featly D.D. in 4 o. Hâ—rmes Theologus or a Divine Mercury new descants upon old Records by Theoph. Wodnote in 12 o. Philosophical Elements concerning Government and Civil society by Thomas Hobbs of Malmesbury in 12 o. An Essay upon Statius or the five first books of Publ. Papinius Statius his Thebais by Tho. Stephans School-master in S â—amonds bury 8 o. Nemenclatura Brevis anglo-Latina Graeca in usum Scolae Westmonasteâ—â—â—nsisâ—pâ—r F Gregory in 8 o. Grammatiâ—â—s Graecae Enchiâ—â—dâ—on in usum Scholae Colligialis Wigorniae in 8 o. A Discourse of Holy Love by Sir Geo Strode Knight in 12 o. The Saints Honey-Comb full of Divine Truths by Rich. Govâ— Preacher of Henâ—on S Gâ—oâ—ge in Soâ—â—cisethshire in 8 o. Devotions digested into several Discourses and Meditations upon the Lords most Holy Prayer Together with additional Exercitations upon Baptism The Lords Supper Heresies Blasphemy The Creatures Sin The souls pantings after God The Mercies of God The souls complaint of its absence from God by Peter Samwaies Fellow lately resident in Trinity College Cambridge in 12 o. Of the Division between the English and Romish Church upon Reformation by Hen Fern D D in 12 o. Directions for the profitable reading of the Scriptures by John whit M. A. in 8 o. The Exemplary Lives and Memorable Act. of 9. the most worthy women of the world 3 Jewes 3 Gentiles 3 Christians by Tho. Heywood in 4 o. The Saints Legacies or a Collection of premises out of the Word of God in 12 o. Judicium Vniversitatis Oxoniensis de Solemn Leg. â—â—dere Juramento Negativo c. in 8 o. Certain Sermons and Letters of Defence and Resolution to some of the late Controversaries of our times by Jasper Mayn D. D. in 4 o. Janua Linguarum Referta sive omnium Scientiarum Linguarum seminarium Auctore Cl. Viro J. A. Cemenio in 8 o. A Tratise concerning Divine providence very seasonable for all Ages by Tho. Morton Bishop of Duresme in 8 o. Animadversions upon M r Hobbs his Leviathan with some Observations upon Sir Walter Rawleighs History of the World by Alex. Râ—sse in 12 Fifty Sermons preached by that learned and reverend Divine John Donne in sol Wits-Common-wealth in 12 The Banquet of Jests new and old in 12 o. Balzâ—cs Letters the fourth part in 8 o. Quarles Virgin Widow a Play in 4 o. Solomons Recantation in 4 o. by Francis Quarles Amesii Antisynodalia in 12 o. Christs Commination against Scandalizers by John Tombes in 12 o. Dr. Stuart's Answer to Fountains Letter in 4 o. A Tract of Fortification with 22 brasse cuts in 4 o. D r Griffiths Sermon preached at S. Pauls in 4 o Blessed birth-day printed at Oxford in 8 o. A Discourse of the state Ecclesiastical in 4 o. An Account of the Church Catholick where it was before the Reformation by Edward Boughâ—n D. D. in 4 o. An Advertisement to the Jury-men of England touching Witches written by the Author of the Observations upon M r. Hobbs Leviathan in 4 o Episcopacy and presbytery considered by Hen. Fern D. D. in 4 o. A Sermon preached at the Isle of Wiâ—ht before His Majesty by Hen. Fern. D.D. in 4 o. The Commoners Liberty or the English-mans Birth-right in 4 o. An Expedient for composing Differences in Religion in 4 o. A Treatise of Self-denial in 4 o. The holy Life and Death of the late Viâ—countesse Falkland in 12 o. Certain Considerations of present Concernment Touching the Reformed Church of England by Henry Fern in 12 o. Englands Faithfull Reprover and Monitour in 12 o. Newly published The grand Conspiracy of the Members against the Minde of Jewes against their King As it hath been delivered in four Sermons by John Allington B. D. in 12 o The Quakers wild Questions obiected against the Ministers of the Gospel many sacred acts and offices of Religion with brief answers therunto Together with a Discourse of the holy Spirit his workings and impressions on the souls of men by R. Sherlock B. D. in 8 o. White Salt or a sober correction of a mad world By John Shaman B. D. a discontinuer in 12 o. The Matching of the Magistrates Authority and the Christians true liberty in matters of Religion By William Iyford B.D. and late Minister of Sherboâ—n in Dors. in 4 o.